A25382	----	A golden trumpet sounding an alarum to judgement the sound whereof was never more needfull though evermore profitable : dedicated and directed unto all the elect children of God which truly repent / newly published by Iohn Andrewes. Andrewes, John, fl. 1615. This text is an enriched version of the TCP digital transcription A25382 of text R27886 in the English Short Title Catalog (Wing A3123A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 33 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A25382 Wing A3123A ESTC R27886 10261318 ocm 10261318 44730 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25382) Transcribed from: (Early English Books Online ; image set 44730) Images scanned from microfilm: (Early English books, 1641-1700 ; 1375:4) A golden trumpet sounding an alarum to judgement the sound whereof was never more needfull though evermore profitable : dedicated and directed unto all the elect children of God which truly repent / newly published by Iohn Andrewes. Andrewes, John, fl. 1615. This text is an enriched version of the TCP digital transcription A25382 of text R27886 in the English Short Title Catalog (Wing A3123A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [23] p. Printed for Edward Wright, London : 1648. Reproduction of original in the British Library. eng Judgment Day. Salvation. A25382 R27886 (Wing A3123A). civilwar no A golden trumpet, sounding an alarum to judgement: the sound whereof was never more needfull, though evermore profitable. Dedicated and dire Andrewes, John 1648 5715 16 0 0 0 0 0 28 C The rate of 28 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-02 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2006-06 Mona Logarbo Sampled and proofread 2006-06 Mona Logarbo Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Golden Trumpet , Sounding an Alarum to Judgement : the sound whereof was never more needfull , though evermore profitable . Dedicated and directed unto all the Elect Children of God , which truly repent . Newly published by Iohn Andrewes , Minister and Preacher of Gods Word . The nine and twentieth Impression . LONDON , Printed for Edward Wright , and are to be sold at his shop in gilt-spur-street without Newgate , at the signe of the Bible , 1648. The Author to the Reader . SOund to Judgment this Golden Trumpet , Into the eares of every one : Early be ringing here thine owne knell , Or sound t' - alarum , for time will be gone . Weep for thy sins , and watch for the day Here of the coming of Christ our Judge : Each day and houre slips quickly away ; No time is set , therefore doe not grudge . Make this Trumpet to sound in thine eare , A day of Judgement is almost come : Delay no time , we all must appeare , Now still prepare for the day of doome . A Golden Trumpet . CHAP. I. The first Chapter treateth of the sound of the Trumpet . AS Adam sléeping securely in his transgression , had great néed of that Trumpet from GOD , to rowze him from the sléep of sin , Adam ubi es ? Adam where art thou ? So necessary for every sinfull Adamite , ( to raise him up from the sléep of sin ) is this notable memento , this worthy sound of the Golden Trumpet . Wherefore if ever there were a time for Gods Ministers to have their hearts like the Lions , their face of brasse , and their voice of stéele , to sound this Golden Trumpet , that they might boldly in the face of the Congregation cry , and lift up their voice like a Trumpet with the Prophet Esay , to shew the people their transgressions : If ever there were a time for Ieremiah to cry in the eares of Hierusalm , to declare amongst the Nations , and to set up a standard to proclaim the fall of Babylon : If ever there were time for Lot To reprove the Sodomites , for Elias to reprove Achab , Nathan to reprove David , Ionah to cry to the Ninivites , or Ieremiah to wish his head to be full of water , and his eyes to be a fountaine of teares : Yea David , Esay , Ieremiah & Paul , to wéep for the sins of the people ; then sure the time is now . Yet , nothwithstanding the Gospell hath béen long taught amongst us , the sound thereof hath filled our eares , but whose heart hath it pierced ? Whose life hath it bettered ? Sin is sharply reproved , but iniquity still aboundeth . To the briefe , I néed not complaine with the Prophet of those gréedy dumbe Curres , which feacute ; ed themselves , and starve the soules of their flocke , but onely recite Gods threatnings against them in a few proofes of Scripture and so I leave them , for the Lord to require their bloud at their hands . For I may boldly say ( the Lord be praised for it ) that we had never more preaching , though never lesse following than we have now : There were never more crafty worldlings , and gréedy Nabals , that love an ounce of Give me , more than a pound of Heare me , than be now . O I feare , that there were never more that have sold themselves , and their very Soules for lucre sake , than be now . Wherefore I doubt not but the very iniquitie of the whole world is come to maturitie . Therefore it is now high time to sound the Golden Trumpet , and ring it with alarum , that if ever they will be rouzed from the deadly sléep of sin to awake and repent , now : for , Qui non est hodie , cras minus aptus erit . He that is not ready to repent to day will be lesse ready to morrow . Oh now therefore , while the Gospell soundeth , now while Christ calleth , now while he knocketh ; let us now repent , let us take this present time while we have it ? time and tide staieth for no man ; the time past is irrevocable , which cannot be recalled : the time to come is full of uncertainty for it may be it never shall come : Only the present time is , ours , but it is momentarie : O therefore let us take and make good use of it . To morrow , some wil say , I will a Convert be , O when tell me I pray , shall I this morrow see ? Let never wise man say , to morrow mend I will , Who is not fit to day , is l●sse & l●sse fit still . Wherefore , holy men of God urge still the time present ? Seeke ye the Lord while he may be found : Turne ye now from your evill wayes : Doe good while ye have time : To day if ye will heare his voice , hearden not your hearts . Thus the converted heart séeketh the present time , be cause it is a bléeding and a tender heart ; It trembleth at the word , it is pricked when it is rebuked , and inflamed with burning zeale when it is instructed . O then take hold of this present opportunity so friendly smiling on thée , and repent presently : Let the sound of this Golden Trumpet be ever in thy eares : For as our Saviour Christ said of Iohn Baptist , This is Eliah , if ye will receive him ; So say I , this instant , this moment is the time of repentance ; this is the day of salvation this is the time of grace ; this is the acceptable houre ; O therefore embrace it . We read that the Ninivites were coverted at these words of Ionahs preaching , Yet forty dayes and Niniveth shall be destroyed . The sound thereof caused not onely the Subjects , but the very King of that City to come from his Throne of Monarchie , to cast off his Robes , to put on sackcloth , and sit in ashes , with fasting , wéeping , and great mourning . S. Peter at one Sermon converted thrée thousand soules unto Christ ; insomuch as they were so pricked in their hearts at his Doctrine , that they came crying , Men and brethren , what shall we doe to be saved ? In another Sermon he converted Cornelius the Captain , with a great multitude . S. Iohn Baptist at one Sermon converted both Scribes , Pharises , Publicans , Souldiers and Sinners , insomuch as all that heard him preach , Mused in their hearts whether he were not very Christ . Paul converted many in Asia , and also in Europe , yea in all parts and quarters of the world : Christ himself converted so many , that it caused the Iewes to cry out , Behold the whole world goeth after him . O where is any such Conversion in these our dayes ? What drowsinesse is in us ? What carelesnesse ? Nay , what madnesse is in us , that we cannot be converted with all the preaching that is so often and continually preached amongst us ? Can we not remember ? Is our memory so short ? or have we drunke so much of the River of forgetfulnesse ? That wée remember not what our Saviour saith plainly , Except ye repent , ye shall all be damned . Let us consider with our selves , and descend into our owne Conscience and sée whether there be any Reason ▪ why God should spare us , and deale so severely with others : Saba the Queene of the South came from the furthermost parts of the world , to heare the wisdome of Salomon : But many of us which live in this evill declining age , are so over busied with worldly affaires , that they have little or no time to come out of our doores , to bestow one houre in the Church to heare the Wisedome of Christ . The want whereof maketh many which neglect their comming to Bethel , the house of God , to starve their Soules in Bethaven , the denne of iniquitie . Yea , too too many to become so godlesse , so gracelesse , so roo●ed in all sin , and so fully resolved to live therein , that if John Baptist were to preach ; Esay to cry , King David , Ieremiah , and Paul to wéep for the sins of the people , Yet they are so frozen in their sin , and so wedded in their wickednesse that a Leopard may sooner change his spots , and a blacke Moore become white : nay ( as our Saviour saith ( It is easier or a Camell to goe through the eye of a needle , than many to forsake their beloved sins to gaine the Kingdome of Heaven . What shall I more say ? If Christ himselfe came from Heaven , to cry unto the people , for to repent in these our dayes , it may be they would let him say what he would , but I feare that too too many would doe what they list : All his preaching , and all his wonders would no more prevaile with the wicked in these our times , than it did in his time with the Iewes , To conclude then this point , if any seeme to storme at my harsh writing , let them amend their lives , and not dislike these my lines : For I openly protest , I feare none but God whose truth I teach , and hate nothing but sin , which is the ruine and destruction of the soule . I care not for my life , so it were lost in the defence of the truth : I looke not for preferment , the world is so corrupted : I desire not the praise of men , it is but vanitie : I ayme not at my owne good , but to set forth Gods glory , the discharge of my owne conscience , and the benefit of Christ his Church and children . CHAP. II Of the shortnes and uncertainty of mans life . MAns life is but a pilgrimage , a travell , and a way : and he is scarce entred into the world , but he is admonished to remember to depart out of the same , for all the world is mutable , and of all the things in the world man is most mutable . And as our dayes here are short and evill , we ought alwayes to be prepared for the Lord : For Nihil certius morte , hora mortis nihil incertius , as there is nothing more certaine than death , so there is nothing more uncertaine then the houre of death . We are all tenants at will , and know not how long we shall remaine it this earthly Tabernacle . All creatures waxe old with this aged world ; this is even the last houre , the world cannot continue long , Methusela lived 969 yeares . If in our age we reach to 80. it is with sorrow and labour . Thou hast made my dayes as it were a span long , saith David , All flesh is grasse ( saith the Prophet ) and all the glory thereof as the flower of the field . The old world had 120. yeares given them to repent , Niniveh 40. daies , and Israel 4● . yeares , but thou O man knowest not how long thou hast to live . Some are wasted away by wantonnesse as Commodus , Claudius Nero , Alexander the Great and such like , Some are shortned by ambition , many will never leave climbing till they catch a fall . This climbing by ambition cut off the dayes of Absalom , and brought Haman to the trée . Some God taketh away ; because the world was not worthy of them ; and some because they are not worthy of it . He cut off Iosias , for his soule pleased God : therefore he made haste to take him away from the iniquity of the world . He cut off Achab , Agag and Herod , because they were vile and ungodly men , therefore they did not live out half their dayes . Some God cutteth off suddenly , in so much as they have not time to thinke on God , or once to cry , Lord help me . The old world not thinking on death , was suddenly drowned . The Sodomites suddenly consumed by fire . Pharaoh with all his Host swallowed up in the sea : the Israelites gnawne of dedly serpents . Corah , Dathan and Abiram eaten up of the earth . Herod suddenly devoured with lice . The rich man suddenly smitten with death . Lying Ananias and his wife suddenly fell downe dead . Eglon the Moabite , and Abner the Captaine were suddenly murthered with the sword . To conclude , all Histories in all ages are full of the like examples ▪ CHAP. III. Of the straight accompt we m●st give unto God at the day of Judgement . TO draw every man to a better consideration of his time , and of his accompting day , our Saviour addeth a reason why we should be ready , and alwaies prepared to render our accompt ; for ( saith he ) The Kingdome of God is at hand . What will move a man to consider of himselfe , and of his accompting day , if this will not ? when he heareth that the same is at hand . Mortall men in their accompts they make to their Lords and Masters , will gather their Scrowles , Bils , Papers , and other writings , from hundreths to farthings , lest they be found unworthy men to be put in trust with such worldly commodities . If mortall men have such a care how to make their accompts to mortall Auditors , what care , nay , what feare ought to be in all men and women , when they are summoned by the eternall God to appeare before him and his Angels , to give accompt how they have spent their time from their birth untill their dying day ? Here we are summoded to the high Imperial Court of eternall doome . The time is come ; and the Kingdome of God is at hand . O Lord who shall escape amercing here ? Nay , who shall escape damnation here ? Séeke up your Scrowles , search the Bookes of your consciences : we are called to the Court , where every mans conscience shall be laid open . Wherefore unlesse we repent ; that our sins may be blotted out with the bloud of Christ Iesus , the Lord will call us to accompt , the Bookes of our Consciences shall be laid open , and every sin both secret and knowne shall be brought to light : and not one sinne shall passe , but all our sinnes , both past , present , and to come , as well our rebellious thoughts , as sinfull Acts committed . Whereupon S Bernard saith , Omne tempus tibi impensum requiretur a te qualiter fuerit expensum : All the time that God hath given thée ( except thou repent ) shall be required at thy hands , how thou hast spent it . There shall inquisition be made for the thoughts of the ungodly : There shall not a wicked thought passe in Iudgement . CHAP IV. Now followeth the manner of this accompt . I. Who must give accompt II. Of what things they must give accompt . III. To whom this accompt must be made . IV. When it must be made . FIrst , the persons that must give accompt , our Saviour Christ expresly sheweth us to be men . But I say unto you ( saith our Saviour ) that of every idle word that men shall speake , they shall give accompt at the day of Iudgement . And S. Paul saith , We must all appeare before the Tribunall Seat of Christ , that every man may receive according to his workes . For as Lingua est mentis interpres , The tongue is the interpreter of the mind , so saith our Saviour , By thy words ( if thou doe well ) thou shalt be justified , and by thy words ( if thou do evill ) thou shalt be condemned . Thus we may sée Christs true & iust judgement , how that first by the evidence of their déeds they shall be accused : Secondly , by the witnesse of their words convicted : and thirdly , by the testimony of their owne conscience condemned , Thus all men , none excepted , of all ages , and of all nations , Kings and Princes , rich and poore , yea all that have been from the beginning of the world , and shall be to the end of the same , shall appeare before the Tribunall seat of Christ , and give an account every one for himselfe . II Of what things they must give accompt . THey shall give accompt not onely of every idle word , work , & deed , but also of every idle thought : yea , every man , and every member of man shall answer to his default . The King must give an accompt for himselfe , and how he hath governed his Kingdome . The Ministers that have taken upon them curam animarum , the charge of Soules , must give an accompt how they have fed their Flocke , and how they have lived in their calling : The Magistrate for his Iustice : The Master for his servants : The Parents for the children , and every Artificer for his trade , every man in his own proper person , must render an accompt of his Talent , be it ten , foure , or one that he hath received . And so strait shall this accompt be , that every member of every body shall answer to his default : the Eyes shall give an accompt what they have séene : the Eares what they have heard : the Tongue what it hath spoken : the Hands what they have felt : the Féet where they have béene : and the Heart of man what it hath thought . To conclude , both Heart and Body , with all the parts and powers thereof shall be indited and arraigned before the Tribunall Seat of Christ to render a streight accompt , Tam de dictis quam de factis suis , both of their words and their déeds . III. To whom this accompt must be given . THe Iudge to whom we must give our accompt is Christ . The Lord commandeth ( saith David ) to judge the World . S. Iohn saith , the Father , judgeth no man , but hath committed all judgement to the Sonne . And Abraham gave God the stile of the Iudge of the world . There it is evident that our Saviour Iesus Christ is Iudge of the world . He is verus Iudex & Iustus , he is a true and upright Iudge ? yea , he is a Iudge that is able to destroy both body and soule in hell fire for ever . But let us note , he commeth ▪ not alone , but bringeth ten thousand of his Saints to execute judgement upon all ; yea , he said to his Disciples , Ye which have followed me shall sit upon twelve Thrones , judging the twelve Tribes of Israel . Vnto the godly he shall say , Come ye blessed &c. They shall both with body and soule receive a glorious kingdome and a beautifull Crowne from the Lords hand : for with his right hand shall he cover them , and with his arme he shall protect them , Because it shall be a day of refreshing , when all teares shall be wiped away from their eyes , and all sorrow shall cease , and they shall live and raigne with the Lamb for ever . To the wicked ( Christ saith ) Goe ye cursed . BVt first let us note , that he doth not judge them after the manner of worldly Iudges , whose knowledg may be deceived with false and Sophisticall pleas ; whose justice may be corrupted with feare , hatred , love and rewards ; whose anger may be pacified with pittifull words . Oh fearefall and terrible will the sight of this Iudge bée to the wicked : for his power shall be invincible , his anger implacable , his knowledge infallible and his Iustice inflexible . First , tyrany and cruelty shall not countervaile his power : Secondly , benignity of pitifull words shall not appease his anger : Thirdly , liberality , nor rewards shall not bow his Iustice : Fourthly , subtilty of advocates shall not blind his knowledge . Whereupon saith S. Augustine Judex ille nec gratia praevenitur , nec misericordia flectitur , nec pecunia corrumpitur , nec penitentia mitigatur . Neither is this Iudge prevented with favour , nor bowed with mercy , nor bribed with money , neither mitigated by Repentance : Therefore when Christ saith to the wicked , Goe ye cursed , hée doth not onely curse them , but hée biddeth them goe , he sendeth them to Gehenna , that dreadfull dungeon of utter darknesse , that burning Lake and most fearfull Tophet , yea , to that hollow cave and Chaos of all confusion , to that bottomlesse pit of eternall perdition : whose burning furnace is made by Gods Iustice , his power upholds it , and it is blowne with the bellowes of his wrath ever prepared for the Deuill and his Angels . And as Christ saith , Goe ye cursed , his curse is paenarum inflictio , infliction of punishment , which is twofold , Paena Damni and Paena Sensus , the punishment of losse , and the punishment of sense . The losse of God , of his glorious and most blessed presence , his mercy , his favour , his bounty , his beauty , his grace , and all his eternall goodnesse , the losse of heaven , the habitation of God , and of all his holy and blessed Angels and Saints , the house and heaven of happinesse , with all the unspeakable joyes , pleasures glory , riches , and treasures thereof for evermore . The punishment of sense which is hell and all the intolerable , everlasting , and wofull torments thereof . As the blessing of God comprehends all blessings , so this curse , Anathema and Maranatha , includes all crosses , Goe ye cursed , &c. They shall bée cursed of Christ himselfe , cursed shall they be of the Angels , whose curse is conscientiae cruciamen vexation of conscience . Cursed shall they be of the Devils , whose curse is paenarum executio , the execution of their punishment , according to that of the Poet : Minos examen , Radamanthus dat cruciamen ; Tertius , beufrater terti aiura tenet . One Devill rippeth up the examination , another Devill tormenteth , the third addeth one torment upon another , For their desire is revenge , their devotion cursing , and their blessing blasphemy . They be in a Sea of miseries , and in an Ocean of calamities ; Fire flameth about them ; the worme of conscience gnaweth within them ; rage , madnesse , and irefull indignation among them , ugly visages of black and fearfull Devils affrighting them ; Sulphur and hot burning coales under them : the revenging hand of God over them , and powring forth the vials of his wrath full of variety of plagues without ceasing upon them . They have penury , for gluttony : extreame thirsting , for excessive drinking : burning , for lecherous lusting : want for ill gotten wealth : outragious madnesse , for blaspheming : for oppression , utter desolation ; and a fearfull agony for bloudy cruelty . And S. Augustine speaking of Dives , saith , Desideravit guttam , qui non dedit micam , hée would not give a erum , hée shall not have a drop : a just recompence : as he denied the least comfort to Lazarus living , so Lazarus shall not bring him the least comfort dead . And Seneca saith , Nemini bonus , sibi possimus , as he was good to none , so ( let it be his plague ) he is worst to himself ; thus the pain for sin answers the pleasure of sin . Their torments shall be both comfortlesse & endlesse . They shall bée dying alwayes , yet never dead . They shall séek death , but never find it . They shal be burning alwayes , yet never burnt to death . Their meat shall be griping hunger , and famine intolerable . Their drink shall be lakes of fire and brimston . Their musicke shall be howling and roaring of foule and ugly Devils , with savage furies accompanied , and with barbarous torments cruelly handled . Thus Heaven they shall have lost , which cannot be purchased . Hell they have received , & the place must néeds be indured . And looke how many sins they have set on the score , so many kinds of punishments are provided for them in Hell . O how many causes of wéeping and dolefull crying shall those miserable wretches then have ? They shall wéep because they cannot appeale from Gods dreadfull judgement . They shall wéep , because their pleasures have brought them to all these sorowes . They shall wéep , because they shall sée their miseries are past all remedy , and their repentance too late . To conclude this point , they will then curse the parents which begat them , and the wombs which bare them , the day wherein they were borne , & the Aire that gave them breath : and will cry , woe , woe , that ever we were borne , O where is that Dives that would not beléeve this before he felt the fire of Hell . IV. The time when we must give this accompt . VVE must give an accompt at the day of Iudgement , when Christ commeth to judge the world . But of that day and houre knoweth no man , no not the Angels which are in Heaven ; neither the Son according to his humane nature ; but the Father . But according to his Divine nature , hée knoweth as well as the Father . Therefore saith Christ . It is not for you to know the times and seasons ; which the Father hath put in his own power . But as Paul saith to the Corinthians , Seeing wee are they upon whom the ends of the world are come , we ought to learne of our Saviour , to watch , for wee know not at what time the Lord will come . And our Saviour séeing the iniquity of the world growing so fast to maturity , saith ; Except those dayes should bee shortned , there should no flesh be saved . Therefore saith S. Iohn , Repent , for the Kingdome of Heaven is at hand . And S. Iames cryeth out , Behold the Iudge standeth before the doore , If they looked for it to be so nigh in those daies , now sure it cannot be far off . Augustine in his book upon Genesis , against the Manichees said , that the world should last six ages . And ( according to his prophecy ) we live in the last age . Eliah also prophesied that the World should last six thousand yéeres , two thousand before the Law , two thousand under the Law . & two thousand from Christs his birth untill his coming to Iudgement . If his prophecy be true , the World cannot last foure hundred yéeres . To conclude , let us be ready alwayes howsoever , although this day be like yesterday , and too morow like to day , yet let us not defer our repentance . For God came not unto Adam before the evening , yet he came . Although the Angels came not upon Sodome untill the evening , yet they came . And so comes Christ to Iudgement , although he be not yet come , let us not think he hath leaden féet , and cannot come , lest we finde hée hath iron hands when he doth come . To conclude , if there be any one thing in the Booke of God , from the Alpha of Genesis , unto the Omega of the Revelation , that is able to turne a sinner from his sinnes to come unto God by repentance , it is the remembrance of this generall judgement . This is that kept David in so much awe , I have feared thy Iudgements . I have been mindfull of thy Iudgements , thy Iudgements were alwaies in my sight . O therefore let us spéedily repent that we may be unblameable before the Iudge at that great generall day of Iudgement ; and be cloathed with the white Robes of righteousnesse , & stand in the number of those , unto whom Christ shall say , Come ye blessed children of my Father ; inherit the Kingdome prepared for you from the beginning of the world . This God grant ( without whose help , all the labour of man is vaine ) even for his deare Son Christ Iesus his sake , our Redéemer and onely Saviour , to whom with the Father , and the holy Gost , be all honour glory , praise , power and dominion both now and for evermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A25382e-300 Gen. 3.9 Esay 58.9 Ier. 50.2 . Gen. 19.7 . Ie. 4.19 . Act. 20.19 . Eze. 3.18 . Eze. 33.7 . Esa 56 . 1● . Ier. 2.1 , 2 Ier. 48.10 . Ez. 34.2 , 3 , 4 to the 10. Ier. 1.7 , 8. Za. 11.8 , 17. Malac. 2.7 . Eze. 3 4.10 18. Mat. 5.21 . Mat. 10.17 . Mat. 25.26 2● , 28. Mat. 9.47 . Luk. 10.2 . Rom. 10.18 . Pro. 11.34 . Rev. 3.10 . Isa. 55 10. Ier. 25.15 Gal. 6.10 . Heb. 3.15 Psal. 95.8 . Psa. 51.17 Psal. 51.4 . Acts 2.36 . Psal. 6.99 . Psa. 119 13 Iohn 2.17 . Titus . 2.14 M●● 2 ●4 . Ionah 3.4 . Ionah 3.5 . Acts 2 37. Acts 10. Luk. 3.14.2 . Rom. 15.15 Ioh. 12.19 . Luk. 13.9 . Esay 59.2 . Nabu . 1.2 . 1 King. 10.1 , 2. 1 Chr. 9.8 . Mat 12 , 42 Luke 11 3. Ge. 13.19 . Hos. 4.15 Math. 3.2 . Esay 51.12 Psal. 119.8 . Ier. 4.19 . Ier. 9.1 . Acts 2.3 . Mat. 10.51 . Gen. 4.7 . Psalm . 3.1 . Sirach 40. Psalme 1. Benard Gen 6.27 . Psalme 89. Psal. 40.6 . Esay 39.5 . Gen 6.5 . Ionah 1.4 . Psal. 95.20 2 Sam. 18. Hester 7. 2 Kin. 22. Psal 54.5 . 1 Kin. 2 1. Psal 54.5 . 1 Kin. 22. 1 Sa. 15.32 Mat. 2.19 20. Act. 12.32 Gen. 7.11 . Ge. 19.14 . Exo. 14.27 Nu. 21.6 . Nu. 16.3 . Act. 12.23 . Lu. 12 20. Acts 5 5. and 10. Iudg. 3.21 . 2 Sa. 3.27 . Matth. 4. Mark . 1.15 Rev. 10.12 Bernard , Wisd. 1.9 . M●t. 13.36 . 1 Cor. 5.30 . Mat. 12.37 . Mat. 12.29 2 Cor. 5.10 Eccl. 12.4 . Wisd. 1.9 . Mat. 12.37 Rom. 4.12 . 1 Pet. 4.5 . Psal. 56 13 Iohn 9.22 . Gen. ●8 25 Iames 4.12 Iud. 14.15 . Ma. 25.34 Wisd. 6. Acts. 3 19. Rev. 21.6 . Rev. 7 . 1● . Esay 15.4 . M●t. 15.4 Mat. 7.17 Psalm . 9.8 Mat. 25 41. Mat. 25.41 . Augustines saying of Dives , Rom. 7. Rev. 1.5 . Psal. 1.7 Mat. 13.42 Mat. 22. 13 Psal. 11 , 7. Rev. 18 , 2 Mar. 13.3 . Acts 1.17 . Mat. 24.42 Mat. 14.24 Gen. 3.8 . Gen. 19.1 . Psal. 119. Rev. 19.8 . Mat. 25.3 . 
A39838	----	Mercy in the midst of judgment with a glimpse of, or a glance on, London's glorious resurrection like a Phoenix out of it's ashes delivered in a sermon preach'd at St. Dunstans in the West, Sept. 2, 1669 being the day of publick fasting and humilation in consideration of the late dreadful fire, by Chr. Flower. Flower, Christopher, 1621 or 2-1699. 1669 Approx. 58 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A39838 Wing F1383 ESTC R28644 10731770 ocm 10731770 45550 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39838) Transcribed from: (Early English Books Online ; image set 45550) Images scanned from microfilm: (Early English books, 1641-1700 ; 1402:25) Mercy in the midst of judgment with a glimpse of, or a glance on, London's glorious resurrection like a Phoenix out of it's ashes delivered in a sermon preach'd at St. Dunstans in the West, Sept. 2, 1669 being the day of publick fasting and humilation in consideration of the late dreadful fire, by Chr. Flower. Flower, Christopher, 1621 or 2-1699. [3], 26 p. Printed for Nath. Brooke, London : 1669. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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London (England) -- Fire, 1666 -- Sermons. 2006-12 TCP Assigned for keying and markup 2006-12 Aptara Keyed and coded from ProQuest page images 2008-10 John Latta Sampled and proofread 2008-10 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion MERCY In the midst of JUDGMENT , WITH A GLYMPSE of OR A GLANCE on LONDON'S GLORIOUS RESURRECTION , Like a Phoenix out of it's Ashes . Delivered in a Sermon Preach'd at St Dunstans in the West , Sept. 2. 1669. Being the day of Publick Fasting and Humiliation , in consideration of the late Dreadful Fire . By CHR. FLOWER , Master of Arts , and Rector of St Margaret Loathbury , London . LONDON , Printed for Nath. Brooke , at the Sign of the Angel in Cornhill , MDCLXIX . To the Right Honourable Sir Samuel Starling Knight , Lord Mayor of the City of London , and the Honourable Court of Aldermen . Right Honourable , THrough the Conduct of Divine Providence having attain'd the place of my Nativity , some few days before the Anniversary Fast for that Dreadful Fire , Nigro Carbone Notandus , which cannot be markt with too black a coal ; being desir'd by a Reverend Brother of mine in the Ministry to Preach for him on the fore-mentioned day , never to be forgotten : Though my unpreparedness for so great a Task might have furnished me with a denyal , yet I entertain'd the motion , having only that of the Divine Proverbialist to Apologize for my Presumption ( if it may merit such an Appellation ) * The preparations of the heart are in man , but the Answer of the tongue is from the Lord. Having spoke a word in season , as it was thought , and being desir'd to Publish it ; how could I , having received so great a wound in my Temporals , but shelter my self , and this weak Birth of my Brain under your Honours Patronage , Those Stars of the greatest Magnitude that shine so bright in the Firmament of the Metropolis of this Nation , whose care and vigilancy hath been so influential to the carrying on of the re-edifying of it even to Admiration ; That a City , so great a City should be burnt down in three days , and re-built in respect of the Diamond in the Ring of the Ornamentals of it , the Royal Exchange , and in respect of the chief Streets of it , within the space of three years ( I had almost said two years ) and a little more ; this cannot but create wonder in all that shall either see it , or hear of it : As if that in the Prophet Isaiah * were now fulfill'd in a good sense , every one helped his Neighbour , and every one said to his Brother , be of good courage ; So the Carpenter encourag'd the Goldsmith , and he that smootheth with the Hammer him that smote the Anvil , saying , it is ready for the Sodering , and he fastned it with Nails , so that it could not be moved . And think it no small thing to be instruments in Gods hand to make up those Breaches in our Ruinated Jerusalem , which our sins have made . You may suppose me , Noble Senators , if you please , to present you with a Sprig of Rosemary in one hand , and a Branch of Laurel in the other , or if you will , to present you with the City in its Ruines and Ashes , and like a Phoenix gloriously rising out of them . May it never be said , that the Re-builders of it held a Trowel in one hand , and a Sword in the other , but may a Continuation of Peace Crown the endeavours of all those that are employ'd in so Noble an Enterprise . This is his hearty , and daily Prayer , who is Yours Honours most humble Servant in Christ , Chr. Flower . MALACHI IV. 5. And behold I will send Elijah the Prophet , before the Coming of the Great and Dreadful Day of the Lord. SOME there are that understand these words of the first Coming of Christ in the Flesh , which though it was a Day of Salvation to God's People , yet to others it was terrible . But I shall treat of them at present as they relate to the day of Judgment . And if we consult the answer which the Angel gave to Esdras , enquiring of him about the day of Judgment , we shall find this to be part of it ; And there shall Fires break forth in many places . I hope then I need not Apologize for my self , because I have made choice of this subject , as if a Word not in Season . Now the two Columns on which I intend to build the Structure of my ensuing discourse , are only the two Epithetes here in the Text given by the Holy Ghost to the Day of the Lord ; of which I shall speak first severally , and then jointly in the Application . The day of the Lord is here stiled , Dies magnus , the Great day , and that not without great reason : For then there shall be such a Convention , such a huge meeting as never was before that day , and never will be after it . For 1. Christ shall come from Heaven with Power and great Glory , as he himself expresseth it , Luke 21. 27. Saint Paul says as much , Titus 2. ver . 13. Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ . The first coming of Christ was in Humility . The second time he shall come as the Great God with Power , and great Glory . All things shall be subject unto him . He shall have his feet upon the neck of all Rule , of all Authority , and of all Power : And the knees of all things in Heaven , in Earth , and under the Earth shall bow down to him : and every Tongue confess him to be the Lord , to the Glory of God the Father , as Saint Paul hath it , Phil. 2 11. 2. All the Angels shall be present , attending like so many Courtiers upon him ; for he himself hath said it , The Son of man shall come in his Glory , and all the Holy Angels with him , Mat. 25. He shall not leave one behind him in Heaven . The vast Regions of the Air that that multitude must needs fill ! Oh what a brave , glorious , great day must that needs be , when so many glorious Suns shall shine in the Firmament , and among , and above them all Christ the Sun of Righteousness ! Some think the Angels at that day will bear him aloft with their natural strength as on their shoulders , that his Glory and Power might be the more visible to the greater terrour of the wicked . 3. All the Elect will be present with him in glorious glorified Bodies , as his Children , and dearest Friends , according to that Prophecy of Enoch , mentioned by Saint Jude , Behold the Lord comes with ten thousand of his Saints : that is , with an innumerable company , who together with Christ shall judge the world . 4. Before him on that day shall be gathered all Nations , Mat. 25. 32. even as many as ever were born into the world from the beginning to the end of it : Then shall Adam see all his off-spring at once , none shall be exempted from appearing at this general Assizes ; neither shall any appear by Proxy , but every one in person ; neither shall men only , but all the Legions of the Devils , how many soever they be , they shall then appear , and that ( as it is thought ) in a corporeal shape to be seen . Lord ! what a great , wonderful , stupendious sight must that needs be , to see the whole Hemisphere above embroidered with Saints and Angels reaching unto Heaven ; and beneath an innumerable multitude of the Damned covering the face of the Earth far and near , howling , and weeping , and sighing : but in the midst of these two vast Bodies wonderfully rallied together , Christ the Judge . Ought not this to be stiled a Great day ? who ever saw at any time such a Convention , such a Meeting , such an Assembly ? Great , confessedly great will this day of Jesreel be , that is , of the Seed of God ; for Christ shall then separate his Seed from the Seed of the Devil . As in an Amphitheatre , such as the Romans had , innumerable spectators sate round about it above , and below on the floor were the poor persons condemned to be devoured by Beasts , ruefully expecting them to be turn'd loose upon them . Thus all the Saints will be as so many spectators plac'd in the Region of the Air above ; but on the Earth the Damned that are by the Devils ( when the sentence shall be given ) to be drag'd to Hell. 2. It may be call'd the Great Day , because on that day business of the greatest Concernment shall be Transacted . Not about the Affairs of one single Empire , or of some certain Kingdoms , but the work of that day will be about the business of the whole World : About the chiefest and eternal Good , about the chiefest and eternal Evil. At that day it will be known what condition every particular person shall abide , and continue in to all Eternity . For then as the Tree falls , whether toward the South , or toward the North , in the place where the Tree falls there it shall be , Eccles . 11. 3. which denotes an Eternity of Bliss or Torment . 3. It may be call'd the Great Day , because that day will comprehend the past days of all Ages : it will be as a Recapitulation of all days , from the first day that ever dawn'd ; and on it , as in the last Scene of a Comedy , whatsoever at any time was acted on the Stage of the World , shall then be exhibited to view . 1. For all the actions of mortals shall be laid open , and survey'd as at one view . There is not an idle word , but we shall give an account of it , Mat. 12. 36. Saint Paul goes somewhat farther then this , Rom. 2. 16. In that day God shall judge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The secrets of mens hearts . 2. Those Thoughts , Words , and Actions shall be examined by Christ — Quem latebit nil occultum , Nec relinquet quid inultum ; as one hath it : Who will suffer no Person , or Thing to escape his most exact Scrutiny . 3. Every one shall be rewarded by Christ according to what he hath acted in the Flesh . Then the Lord will open his Treasures both of Rewards and Punishments , which he heaped up together till that day , then to be distributed ; hence is that , Deut. 32. 32. Is not this laid up in store with me , and sealed up among my Treasures ? A Treasure , you know , is a great heap , or heaps of Money that hath been a great while a gathering ; and such are the actions of men , and the deserts of them lockt up from the beginning of the world in the mind and memory of Almighty God , which he will open on that day , and reward every one according to his doings . Saint Peter calls this day the day of Restitution of all things , saying , that the Heaven must receive Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , till the times of Restitution of all things , Acts 3. 21. meaning , he shall then restore whatsoever any committed to him , or deposited as in his hand . The Apostle using that Expression , minds me of Razis , of whom we may read in the 2. Book of Machabees , Chap. 14. who that he might animate and encourage the Jews to stand for their Laws , fatally wounded himself being over-zealous , rather then he would give himself into the hands of wicked men ; so when his blood was utterly gone , saith the History , he took out his own Bowels with his hands , and threw them upon the People , calling upon the Lord of Life and Spirit , that he would restore them again unto him , viz. at the last and Great Day , and so he dyed . The same reason holds for evil actions , witness that expression of Saint Paul , Rom. 2. 5. But after thy hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath . Now in treasuring , as one hath well observed , there is , 1. A laying in . 2. A lying hid . 3. A bringing out again , as there is occasion . Thus wicked profligate persons , while by following of their Lusts they think they do somewhat to the furthering of their happiness , they shall in the end find , pro Thesauro Carbones , instead of other Treasure , hot burning coals . And if it will be thus , what is there hid that shall not be made manifest , that it may have its reward ? The Adulterer who waits for the twilight , and to whom the morning is as the shadow of death , shall in that day be manifest at Noontide to the view of Men and Angels ; and if his being known here puts him in the terror of the shadow of death ; how terrible shall that day be to him , when what he hath done in secret shall be proclaimed on the house top ! 4. It merits to be call'd the Great Day , because it will be a day of the gretest combat and conquest . For behold , saith the Lord , by the Prophet Joel , In those days , and at that time , I will gather all Nations , and will bring them down into the valley of Jehosaphat , and will plead with them there , Joel 3. 2. Behold here the Warriour , and the Triumphant Conquerour . But with what Weapons will he wage War ? I answer , with no other then the two edg'd Sword of the Word of his mouth , with which he will object against the wicked their abominable ingratitude ; so that they shall have nothing to say for themselves , no more then he in the Gospel who had not on his wedding garment ; 't is said of him , he was speechless , Mat. 22. Suppose we Christ sitting in the Air near Jerusalem judging the world there where himself was judged , and using this , or the like language . Behold me sitting over against that place where first I labour'd , and began my Passion ; here , here in Gethsemani I did sweat blood for you ; here I was betray'd , and taken , and led like some notorious Thief , or Robber into the City , where I was hurried from one Tribunal to another , scourg'd , buffeted , abused , and at length unjustly condemn'd ; after that , lugging my Cross , I came to Mount Calvary , where I was Crucified for you . Behold the very place where hanging between Heaven and Earth , ( being plac'd between two Thieves ) I offer'd my self a Sacrifice for you to the Father : you Pilat can witness this , and you Herod , Caiphas , Annas , Judas , and ye ô Jews that opened thus like a pack of Blood-hounds upon me , Away with him , away with him , he is not worthy to live ; Crucifie him , Crucifie him : Heaven and Earth can witness as much , for the Heaven that was darkened ▪ all the face of it , and the Earth opened , and did cleave asunder the most rocky part of it : Nay , these very scars that your eyes see in my body testifie no less : After this being risen from the dead , I ascended up into Heaven from this very Mount of Olives , in the publick view of my Apostles and many other Disciples , to shew that I came down from Heaven for your Salvation , and my Embassy being done was to return to my Father . The Angels at my Ascension were heard to say , that I should so come in like manner as you saw me go into Heaven ; and I my self spake of it to Caiphas , the chief Priests , and the Jews , using this very Language ; Ye shall see the Son of man sitting on the right hand of Power , and coming in the Clouds of Heaven : why then did ye not credit so great , and so good Testimony ? Behold now my condition is chang'd with yours , ye sate once as Judges , and I was the Prisoner at the Bar , now ye are the Malefactors , and I am the Judge ; see my hands and my feet , that it is I my self ; see the very holes that ye dig'd with your instruments of cruelty in this Body of mine . These like so many mouths cry out against you , these accuse and condemn you ▪ go ye unworthy Wretches , ye Christ-Killers , get ye packing into unquenchable fire ; and ye ô Infidels , Turks , and profligate Christians , who know these things , or might have known them , but ye have neglected , but ye have despised , and contemned whatsoever I did , and suffer'd ; ye accounted the Blood of the Covenant an unholy thing , ye chose rather to follow the dictates of your own Lusts then of my Law : ye preferr'd Riches , and sensual Pleasures , and momentary Preferments , before Eternal Salvation promis'd by me ; ye made a mock of me when I threatned Eternal Torments : now ye see him whom ye have despised , now ye find my words to be more then wind ; my Threatnings not to be vain , but true ; my Promises not to be Chimera's , but realities ; now ye experience your Delights and Dignities , and sinful Pleasures ye so much magnified , to be vain and fallacious : now ye see how foolish , and sottish , and senseless ye have been in your love ; ye now lament and bewail with a passionate wringing of your hands , and beating of your breasts , but too late , and therefore all in vain . Go therefore ye Wicked , go ye Ingrateful , go ye Infidels , go ye Cursed into everlasting Fire prepared for the Devil and his Angels ; but for you my Apostles , who saw me in this place Condemn'd , Scourg'd , Crucifi'd , Murther'd , and yet believ'd in me , followed me throw the same Red Sea of Blood ; and you Apostolical , and Religious Persons , who did contemn the world , and were not asham'd of my Cross , espous'd my Poverty and Humility , propagating my Doctrine and Faith throughout the whole world : and as for you , O ye Faithful ones , who did believe in me your Redeemer , hope in me , love , worship , and obey me , leading a life worthy of me , a sober , righteous , and a godly life , who did look for that blessed hope , and this my second coming to judgment ; Come ye , come ye my Elect , come ye blessed of my Father , inherit the Kingdom prepared for you , from the Foundation of the world . That then must needs be a Great Day that determines business of such great Concernment . 5. It may be stil'd the Great Day , because that day will put an end to the world , will put a period to time , to troubles , and all kind of impieties , and to all the labours and endeavours of men . Thus those days among the Romans were call'd Great Days , which did put an end to great and grievous Troubles : Alexander got the Appellation of Great in that he won strong holds , and slew the Kings of the Earth , so that the whole world stood in awe of him , it was hush and silent , but that silence continued not long , but till his death , which soon came to pass . But Christ the King of Kings in that Great Day , when he hath destroy'd all the wicked , he shall impose a perpetual and universal silence on the whole world . Then the Heavens shall be silent because their motion shall cease , and so consequently the vicissitude of day and night , winter and summer must cease too : The motion of the Elements shall cease , and so consequently Clouds , Winds , Rain , Hail , Tempests , and Earthquakes will be no more : All Creatures will be silent , because there will be none to make any disturbance : All the Studies , Arts , Disciplines , Desires , Quarrels , and Contentions of Men will be silent , because all things that were in motion will obtain their period ; methinks our Saviour pointed at this ( as it were ) with his finger ; for when he read that place in the Prophet Isaiah , which runs thus , The Spirit of the Lord is upon me , &c. to Preach the acceptable year of the Lord ; Et Diem retributionis , and the Day of Retribution , 't is said , he clos'd the Book , Luke 4. 18. hinting thus much to us , that in that Great Day of Restitution , or Retribution , all things shall have an end , and the Heavens be roll'd up like a Book or Scroll once more . This Day of the Lord it may be stil'd the Great Day , because the beginning of that Great Day call'd Eternity : A Type of which Day we may read of in the Book of Josuah , Chap. 10. when Josuah that he might pursue his Enemies to purpose , caus'd the Sun to stand still : The Sun and Moon stood still the space of one whole day , so that one day was as long as two , saith the Son of Syrach ; there was no day like that , before it or after it , saith the Holy Ghost , Josuah 10. 14. Thus when Christ shall encounter his Enemies , he will make the Sun and Moon to stand still till he hath reveng'd himself upon them : But because that vengeance is to be Eternal , the Day must be Eternal too : I may adde , as in the Day of Josuah's victory one part of the Heaven was always bright , and the other dark ; thus in that Day it will be eternally light to the Elect , but as long darkness with the Damned : What shall we think those People thought in the time of Josuah , who in the opposite part of the Heavens had so long night , with what a deal of perplexity did they expect day ? and if so , what will an Eternal night be ? but if to an Eternal Night be added an Eternal Prison , everlasting Hunger , and Thirst , a never-dying Worm , an Eternal Stink , an Eternal Horrour , Eternal Weeping , and Wailing , an Eternal Fire , and whatever misery the mind of man is able to think of : Qualis illa nox erit ! Tell me , if you are able , what a Night that will be ? Good reason then there is that this Day of the Lord spoken of here in my Text should be styl'd Dies Magnus , the Great Day . That which remains for me to shew you , is , in what respect it will be Terrible , or Dreadful . Behold I will send you Elijah the Prophet , before the Coming of the Great and Dreadful Day of the Lord. Certainly , Beloved , the Dreadfulness of that Day will consist chiefly in the Judge : As , 1. In his Dreadful coming to Judgment , which Saint John therefore ushers in with an Ecce , Rev. 1. 7. Behold he comes with Clouds , and every eye shall see him : The Royal Chariot then of this Judge will be a Cloud : But what kind of Cloud think you ? such a one as was that , which defended the Israelites from extremity of heat in the day , and gave them light by night ? Or like that little Cloud in the days of Elias , no bigger at first then a mans hand , which increasing brought rain to the parched Earth ? certainly no : The Clouds that are for this service will not be such as our eyes may often behold , coasting about the Regions of the Air as they are driven by the Winds , and employing themselves to the refreshment of the Earth ; but stormy tempestuous Clouds breathing Fire , and casting forth hot Thunder-bolts : hence is that , Psalm 50. 3. Our God shall come , and shall not keep silence , a Fire shall devour before him , and it shall be very tempestuous round about him : Not before him only , but , which is very observable , round about him , lest the wicked should hope to escape by creeping behind him . That was a terrible Tempest I read of that befel Alexander the Great , and his Army marching into the Country of Gabiza , when by reason of continual Thundring , and Lightning with Hail-Stones , and Light-Bolts , the Army was dis-ranked , so that they wandred many ways : but alas that was nothing to the rout that will be at the coming of this Judge ; Saint Paul in his first Epistle to the Thessalonians , Chap. 1. 8. he says that he will come in flaming fire , taking vengeance on them that know not God ; 't is true , our Saviour hath appeared comfortably to his , though over-shadow'd with a Cloud , as at his Transfiguration ; but when he comes in a warlike manner against his Enemies , as he will do then , his appearance must needs be Dreadful . 2. This Dreadfulness will consist in his being known , Revelations 1. ver . 13. we may read of one in the midst of the seven Golden Candlesticks like to the Son of man , which shews that Christ the Judge of the world will be so manifest as to be acknowledg'd : Then there shall be no contest about him , as whether he be Elias , or Jeremias , or the Baptist ; such questions as these shall then be put out of question . Neither shall he come obscurely , as when he came first in the flesh : But why is he said to be like the Son of man only , and is not call'd the Son of man , as he was call'd when he liv'd on Earth ? because , saith one , Sicut in Christo aliquando Divinitatis suae gloriam occultabai Humanitas , &c. As the Humanity once obscur'd in Christ the Glory of his Divinity , so now the meanness of his Humanity will seem to be swallow'd up of the Glory of his Majesty ; as then at first he appear'd so meanly , that little or nothing of his Divinity externally shew'd it self ; so at his coming to Judgment he will appear so splendent , and glorious , that he will be believed by all to be the Son of God. Suffer me here a little to expostulate ; If powerful Herod fear'd him lying in the Manger , will he not be much more fear'd sitting upon his Throne ? If the Buyers and Sellers were drove out of the Temple by him having a scourge of small cords only in his hand , who shall stand before him punishing to death with Scorpions ? If he so stun'd a whole Troop of his Enemies in the Garden at the speaking of one word , that they fell backward , what Terror will it be to hear him pronounce the last Sentence of Damnation ? What amazement and shame will take hold of them who either believ'd him not to be God , or did not believe in him aright , or honour'd him not with a good life , who yet confess'd him to be God with their lips ? Then Herod will look upon him with astonishment as the wisest , whom when on Earth he did cause to be gorgeously attir'd like a fool , on purpose to laugh at him , and deride him . Then Caiphas will behold him coming in the Clouds of Heaven , as he himself told him to his head , whom therefore he did pronounce a Blasphemer . Then will Pilate see him whom he expos'd to the People to be seen , nay , deliver'd up to their brutish will. Then will the Jews know whether he was their King whom they deny'd ; and then shall all wicked wretches , who said in the pride of their hearts , Nolumus hunc regnare , we will not have this Christ to Reign over us , see him Reigning over them , and Arraigning them both as King and Judge . 3. In the Authority , and Power he shall be invested with , shadow'd forth by the Garment he was cloath'd with , which reach'd down to his feet , Rev. 1. 13. Kings , saith the Proverb , have long hands , but they are not so long , but some sometimes escape unpunish'd in some blind places of their Kingdoms . From this Judge there is no flinching ; every Transgression , and Transgressor from him shall receive a just recompence of reward ; even those Corruptions that are most inward , and lye up in the heart of the Country , as it were ; those Pollutions , not of flesh only ( that is , worldly lusts , and gross evils ) but of spirit also , more spiritual lusts come within his cognizance : He eyes not only the act but the intention . 4. The Dreadfulness of this Day of the Lord consists in the rigorousness of the Judge . 'T is true , he is said to be girt about the paps with a golden girdle , but this denotes severity as well as mercy : The pardoning of the Thief on the Cross ; the long waiting for the Conversion of the Jews , and the patience of his which we daily exercise , shews that he hath paps ; But a time will come , I mean , the Day of Judgment , when he will shut up his bosome , and girt it close about with a girdle of gold , to shew the justice of such a proceeding , they being deservedly despis'd then , who despise him now when he offers the milk of Grace , and Mercy unto them . 5. In the Equity of the Judge this Dreadfulness will consist ; his head , and his hairs , 't is said , were white like Wool , as white as Snow , Rev. 1. 14 that is , the Decisions , or Conclusions of this Judge will be most pure , most true , and most just . 'T is confest in the Fifth Chapter of the Canticles , where he is describ'd resembling one that is young ; his locks are said to be bushy , and black as a Raven : Because here in this life we experience Christ benign , and liberal , for he rewards true repentance with receiving into his favour , gives Heaven for a few Cordial Sighs , or Groans , proceeding from an humble , and a contrite Heart ; but the case will be alter'd when he comes to sit in Judgment , then he will appear white as Snow , the Ancient of days , not to be wrought upon to shew favour . Youth ( you know ) is more liberal then old Age : Ancient people hardly part with any thing , as knowing the difficulty of getting what youth freely gives . 6. His Eyes , 't is said , were like a Flame of Fire , that is , agile , nimble , and able to penetrate any thing ; hence is that of the Apostle , Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is not any creature that is not manifest in his sight , but all things are naked , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opened unto the eyes of him with whom we have to do : naked for the out-side ; dissected , quartered , cleft in the back-bone for the in-side ; Erasmus renders it resupinata , making it a Metaphor from those that lye with their faces upward , that all Passengers may see who they are . Thou numbrest my steps , saith Job ; he did no less then confess that he kept an exact account of every sin of his , of every step that he trod awry , yea , though it were but some wry motion of his mind , so curious and critical he is in his observation ; even then when to many he seems to sleep , and to shut his eyes , and to see nothing , he takes notice of every thing . Of this Judge it is said , Psalm 11. His eyes behold , his eye-lids try the Children of men . Where his eye points out his knowledge , and his eye-lids his critical descant . Those Creatures that have fiery eyes can see in the night ; and there is nothing but is open to the sight of this Judge . Again , 'T is said , his Feet were like fine Brass , as if burned in a Furnace : which may signifie the inflexibleness of this Judge , proceeding from an ardent zeal to do justice : while life lasts he is pleased to bend his feet , and bow them going forth in a way of Commiseration , and compassion towards the Sons of Men : but it shall not be so , when he acts the Judge : Then his Legs will be Marble , and his Feet Brass ; where he placeth his Foot , there it shall inflexibly stand . This very thing is signified likewise by the twofold Rod , which the Scripture speaks of ; the one is a Rod of Wood , mentioned Psalm 23. which Rod is easily bow'd if any thing of weight be fastned to the end of it ; but the other altogether inflexible as being a Rod of Iren , spoken of , Psalm 2. which the Holy Ghost there puts into the hand of this Judge . 'T is possible that the Rods of earthly Judges may be bow'd if a Purse of Money be ty'd at the end of them ; but the Rod of this Judge is not of Wood , but Iron , and so is inflexible . To proceed ; His voice is said to be as the sound of many Waters , terrible ; suppose , as the noyse of a whole Army that is heard far , and near . A River or Stream that is damm'd up for a time , when once it breaks forth , the noyse it makes is inutterable , not to be exprest . No wonder then if the Ocean of the wrath of God streightned , as it were , for so many thousand years , at length breaks forth like the sound of many Waters . I have a long time held my Peace , saith the Lord himself , I have been still , and refrain'd my self , now will I cry like a travelling Woman , I will destroy , and devour at once , Isaiah 42. 14. If Job was forc'd to say , Destruction from God was a terrour to me , and by reason of his Highness I could not endure ; How will the Damned be able to bear the weight of that Sentence , Arise ye Dead , and come to Judgment ? or of that , I was an Hungry , and ye gave me no meat , I was thirsty , and ye gave me no drink , &c. And if these whisperings , as I may say , be so terrible , how terrible and insupportable will the pronouncing of this Sentence be ; Ite maledicti , Go , or Depart from me ye cursed into everlasting fire ? words which breath nothing but fire , and brimstone , stings , and horrors . Neither is this all , for 't is said , out of his mouth went a sharp two edged Sword , which some interpret of the definitive Sentence of the Judge , and its Executi●n : citing that passage in Deuteronomy , Chap. 32. 41. If I whet my glittering Sword , and my hand take hold of Judgment , I will make mine Arrows drunk with Blood , and my Sword shall devour flesh , that is , say they , shall consume all the Corruptibility of the flesh , so that the bad as well as the good shall be incapable of dying any more . The Sword was two edg'd , to shew the 〈…〉 fulness of this , doubtless , to the Bad , yea , and to the Good also at first , till they have recollected , or 〈…〉 thought themselves , terrible it will be to the Bad , because they know themselves guilty , and terrible to the Good too , since they know they cannot stand in judgment without God's Grace , cannot by any strength of their own escape . Thus while the Parent corrects a refractory Child , the more ingenuous , and obedient fear , and tremble , because they think they may commit the same fault for which the other is beaten : As the wicked shall be sure to be condemned , that are on the left hand ; so the righteous shall hardly be saved , that are on the right hand . 'T is added by Saint John in his Description of this Judge , That his Countenance was as the Sun in his strength , or in its Zenith . If the righteous shall shine as the Sun in the Kingdom of their Father , as they shall , Mat. 13. 43. how much more bright shall Christ shine , who will appear in the strength of his own glory ? Christ was a Sun on Earth , who rose , as I may say , at his Nativity , and set or went down at his Death . But alas , how few minded that Day of his , because that Sun was obscur'd with the Cloud of his Humanity , much more by the darkness of the Jews obstinate blindness . He rose again at his Resurrection , beginning , as it were , another day ; was in the Ascendant , when he Ascended ; at the Day of Judgment he will be in the Meridian , and will never set again unless it be to the wicked , from whom he will for ever obscure himself , not vouchsafing them the least ray of the light of his Countenance to all Eternity . Thus I have shew'd you in what respects the Day of the Lord may stil'd , Dies Magnus , the Great Day , and in what respects the Dreadful Day . As in respect of the Judges dreadful coming to judgment mounted on the Clouds ; in respect of his being well known to all to be the same as was judg'd , and unjustly condemn'd ; in respect of his Authority , rigour , and strict justice that he will execute , in respect of his piercing eye , his inexorableness ; his dreadful denouncing of Sentence ; and in respect of his brightness , every Ray of which will be as a Dagger to stab the Reprobates at the very heart . I come now ( according to my promise ) to speak jointly of these two Epithites by way of Application to our selves of what hath been already said . 1. Then is there a day , that the Lord hath appointed to judge the world in ? Then let us take Saint Paul's golden Counsel which he gives to his Corinthians . Let us judge nothing before the time , until the Lord come , who will bring to light the hidden things of darkness , and will make manifest the counsels of the heart , 1 Cor. 4. 5. Let no man anticipate this Judge , take his office out of his hand by judging his brethren . Exact knowledge is requisite in a Judge , the eyes of Man are too dim to judge of the Actions of others , because they cannot see into the heart , their root , or fountain , for God alone is the searcher of the Heart . Hence it is that holy men in this life are oft judg'd to be Hypocrites , when as on the contrary , the glistring Glow-worm of morality in this dark night of the world goes under the the notion of holiness , and integrity . Thus the righteous are condemn'd , and the wicked ustified by those who judge after the light of their eyes , according to appearance , and not righteous judgment . 2. Is this day coming ? The thought of this should take off the wheels of their Chariots , make them drive heavily , who walk not only , but run in the way of their hearts , and in the sight of their eyes , those windows of wickedness , and loop-holes of lust . Know this whosoever thou art thac takest thy swing in sinful courses , that God will bring the to judgment , either in this life as he did Hophni , and Phineas , Nadah , and Abihu , or infallibly at thy Death's day , which is thy Dooms-day , then God will bring thee per force be thou never so loath to come to it , he will hale thee to his Tribunal be it never so much against the heart , and against the hair of thee . To contract , will this Day of the Lord which is coming , be a great and terrible or dreadful day in so many respects as you have heard ? Then as you tender the safety of your immortal Souls in that Day , soak them before in the consideration of it ; and to this end suffer me to furnish you with a few Meditations , which may conduce to the farther setting home of what hath been already said on this subject As Almighty God hath shar'd his Pow'r in the creating of things , his Wisdom in the Government of them , his Mercy in the Restauration of faln man ; so he hath reserved his justice in punishing of wicked to be declared eminently on this Day . 'T is true , the wicked meet often with some of Gods vengeance here in this life ; but that is only as the heat-drops to the swinging shower of Gods wrath , and indignation , which on this day will take hold upon them ; 't is but the brief Preface to the huge Volume of misery that then will attain them . For if he made such variety of things to shew his power , so wonderfully hath qualified them as he hath done to shew his wisdom : If he hath done , and suffer'd so much as he hath done that he might manifest his mercy to all , what think you will he do when he sets himself about it , makes it his business to manifest the greatness of his justice ? Or if you will thus , to make this day appear somewhat more dreadful yet ; If when he intended to shew the greatness of his mercy , He the Son of God would be born in a Stable , lye in a Manger , converse with sinners here in the world , and at length for wretched sinners be apprehended , bound , spit upon , buffeted , crown'd with thorns , ridiculously array'd , bear his Massy Cross on his own shoulders , and at last on it be Crucified between two Malefactors ; if , I say , the Son of God deigned to undergo such things to the astonishment of Heaven , and Earth , Men , and Angels , and this to declare the greatness of his Goodness , and Mercy : Then conceive , if you can , what he will do when he intends fully to declare the greatness of his Justice , kept with much long-suffering and patience till this Great Day . If you would have this farther illustrated , then thus : Saint Luke in his relation of the manner of Saint Paul's Conversion , tells us , in the 9. Chap. of the Acts , that after he was dismounted he heard a voice , saying , Saul , Saul , why persecutest thou me ? and he said , who art thou Lord ? and the Lord said , I am Jesus whom thou persecutest ; and he trembling , and astonished , said , Lord what wilt thou have me to do ? To apply this to our purpose , If the Apostle was struck with such trembling , and astonishment , when he did but come to the knowledge that it was Jesus whom he persecuted , crying out , Lord what wilt thou have to do ? as if he should have said , behold I am ready to believe , ready to obey , ready to dye for thee , ready to suffer any thing at thy hand for what I have ignorantly done : Oh what fear , what trembling , what amazement , what horror , will take hold of the wicked , when they shall see Christ coming in such Glory , and Majesty , and Power , whom they for them embracing of most vile things have neglected , contemned , and despis'd , to speak the best of it ; whose Ministers they have scoft at and abused , whose menaces , and threats they have vilified , whose precious Pearls of Promises , and wholsome Admonitions they like Swine have trampled on , whose Livery they have worn , but have serv'd themselves . Neither is it to be past by without wonder , that so much trembling , and astonishment should surprize Saint Paul ; for what dreadfulness could there be in that voice that courteously call'd him ( so vile a person ) by his name ; brought life to him that persecuted the Lord of life , and Glory ; promised Salvation to one that breath'd forth nothing but malice and hatred ; kindly received so cruel an Enemy ? And yet being not able to bear up under the weight of this voice from Heaven , nor to endure that beam or glympse of the Divine Majesty ; 't is said , he fell on the Earth as if destitute of life and spirit : What then will their Torment , and Destraction , be whom the same Majesty of God shall entertain not with smiles , but frowns , not with life , but death and destruction ; not with any token of love , but with a drawn sword , and all manner of cruelty ? certainly , they that cannot endure him calling them to Repentance , will not be able to endure him coming to take Vengeance ; they that cannot bear the guilt of their sins , will never endure to look the Avenger of sin in the face . Mountainous s●nners at this Great and Dreadful day will be forc'd to call upon the Mountains to fall upon them , and the Hills to hide them from the presence of him that shall sit as Judge on his Throne . I shall shut up my discourse with this story : When Sapores King of Persia rais'd a violent Persecution against the Christians ; one Vsthazanes an old Nobleman , a Courtier , that had Sapores Government in his Minority , being a Christian , was so terrified , that he left off his Profession : but he sitting at the Court-gate when Simeon an aged Bishop frown'd upon him , and turn'd away his face with indignation , as being loth to look upon a man that had deny'd the Faith ; Vsthazanes fell a weeping , saith my Author , went into his chamber , put off his Courtly attire , and brake out into these words , Ah! how shall I appear before the Great God of Heaven , whom I have deny'd , when Simeon but a man will not look on me ? if he frown , how will God look upon me , when I come before his Tribunal ? The thought of Gods Judgment Seat wrought so strongly upon him , that he recover'd his spiritual strength , and dyed a Glorious Martyr . Thus did but men consider , that they must one day stand before the Bar of Gods Tribunal , they would be casting up how things stand betwixt him and their own Souls : would any man loyter away the day when he knows he must shew his work to his Master at night ? Let every man in all his doings remember his end , and so he shall never do amiss ; remember that all must come to a reckoning in this Great and Dreadful day , and that though here in this world men may wear Vizard Masks of Hypocrisie , yet when they consider they shall be pluckt off in that day , it will be a means that they will order their lives so that their appearance may be with comfort . I have done with my Text , and it may now be expected that I should speak somewhat of the occasion . For you are to know we at present solemnize no less then the Funeral of the Metropolis of this Nation . But if you look that I ( though present when it was on Fire , and a Fellow-Sufferer with many of you ) should present you with a Hypotyposis or Description of that most lamentable and devouring Fire , as it is deservedly stil'd ; you must excuse me if I frustrate your expectation ; that I conceive is more lively to be depainted by a Pensil , then a Pen , and better exprest on a Table or Draught then by the Tongue , only thus much I shall speak : As it is said concerning the roll of a Book given to Ezekiel , that it was written within and without , and there was written therein Lamentation and Mourning , and Woe , Ezek. 2. So in every circumstance that accompanied this dismal Conflagration , Judgment was writ as in Text Letters , whether we consider the Time when it first broke forth , the dead of night ; or the Place , a close narrow Lane , where many Houses were burn'd down before any Engines could come to play in order to the extinguishing of it ; or Manner of it , burning against the wind so fiercely , that is spared no Fabrick in its way though never so august and stately : Churches now prov'd no Sanctuaries as in the time of other Fires : I may adde , it was an amazing Judgment , which deluded People , and deprived them of the use of their reason . I believe there are some here present , who with my self , did not think that ever the Adversary and Enemy , that Dreadful Fire would have entred into our Streets , the place where it began being so far distant from our Habitations : And so you 'l say this Fire well deserves both the Epithetes in my Text , Great and Dreadful ; as if Almighty God had spoke to London in terminis , expresly under the name or notion of a Forrest , as once he did to Jerusalem , Ezek. 20 47. Behold , I will kindle a Fire in thee , and it shall devour every green Tree in thee , and every dry Tree in thee , the flaming flame shall not be quenched , &c. And all flesh shall see that I the Lord have kindled it , and it shall not be quenched : I the Lord who am a consuming Fire . 'T was brought to pass then , Deo irato , & irritato , God being not only angry , but provok'd . It was not long before this Fire hapned that God visited this City with the Plague of Pestilence , which walkt in as much state along the Streets as ever the chief Magistrate of it did ; its retinue wore a kind of Purple to the fatal spots being of that colour . O the high silence that I was witness of ( to Gods Glory be it spoke ) in many places of the City , at other times clamorous and tumultuous enough ! Had it been askt where dwells such a one , the answer would have been , he is dead ; where his Wife ? dead ; where his Children ? dead ; where his Man ; his Maid ? dead . Pale Death sate in the Windows , kept Shop , seal'd up Doors , so that none durst enter . But London soon forgat this Tragedy ; her filthiness was in her skirts , she remembred not her last end , or rather how near to her end ( in some sense ) she was brought : God had no sooner turn'd her sorrow into joy ; her sighing into singing ; her mourning into melody ; her prayers into praises ; her Tears into Triumphs , but they , nay , we made a bad use of his mercy , till a Flood of Fire brake in upon us , as a Deluge of Water did on the old World. Hence it was that she came down wonderfully , to use that expression in the Lamentation of Jeremy , concerning Jerusalem . Londons incogitancy and and inconsiderateness , together with the licentious lewdness following thereupon , not to spare the place of my Nativity , brought her down with a vengeance to sit in Ashes , as Job's calamities brought him to the Dunghil . You may suppose her then as a disconsolate Matron using these words ; Is it nothing to you all ye that pass by , behold , and see if there be any desolation like unto my desolation , which is done unto me , wherewith the Lord hath afflicted me in the day of his fierce , or fiery anger : He hath sent Fire among my buildings , and it hath prevailed against me , he hath made me desolate . Is it in the wishes of you the Inhabitants of this place , whose habitations are yet standing , that they should not partake of Londons punishment ? would you that your Bethel ( in which through God●s goodness ye are assembled at this time ) should never be turn'd into Bethaven ? would you not have Iccobod written upon all that you can call Beautiful and Glorious ? then see you decline such sins as are mentioned in the specifick Prayer for this occasion . Neither are we to forget that in the midst of judgment God remembred mercy : not only in not consuming the whole Suburbs that were contiguous , but in sparing some of the City , and in blessing the endeavours of the Re-builders of it even to a miracle : The little time I have been in it , I have seen enough to be thankful for while I live : As if when in its rubbish it had been solemnly buried by some of her Ministers in several places of it , saying , since it hath pleas'd Almighty God in his righteousness to take away from us our dear Habitations in which we so much delighted , we commit them to the ground , Earth to Earth , Ashes to Ashes , Rubbish to Rubbish , in sure and certain hope to see them to have such a Glorious Resurrection ( like a Phoenix out of its Ashes ) as shall create wonder in all that shall behold it , and this through his Almighty Power who is able to subdue not persons only , but all things to himself , even the vastest Structures , and can with as much ease give them a being again . Or as if the whole Body of her Inhabitants , to the credit of us their Teachers , had said , seeing the Fire approaching their Habitations , well , Gods will be done , we brought nothing into this world , neither shall we carry any thing out of it , the Lord gave , and the Lord hath taken away , blessed be the name of the Lord. Nay , we know that if these earthly Houses of ours , these Candle-Rents , old Timber Buildings be dissolv'd , be consum'd by Fire , we shall have buildings run up so strongly , and so suddenly , as if they had been made without hands ; nay , we shall have buildings of Gods own making , for except the Lord build the house , they labour in vain that build it . There is no good to be done unless God set his Fiat to it , and say let it be done . If he blast and not bless mens endeavours and policies , they are all but Arena sine Calce , sand without lime , they will not hang together , but like untemper'd Mortar fall asunder . The Jews at this day when they build a house , they are , say the Rabbins , to leave one part of it unfurnisht , and lying rude , in remembrance that Jerusalem and the Temple are at present desolate ; at least they use to leave about a yard square of the house unplaistred , on which they write in great letters that of the Psalmist , If I forget thee ô Jerusalem , let my right hand forget its cunning . I know not whether any of you that are Building or have Built your Houses , will be willing to leave a yard square of them unplaistred to write in it in great letters , If I forget thee O London , &c. this may be thought too great a blemish in your fair beautiful Buildings ; but as ever you would have the Bricks laid in order to continue long so , and not to be burnt again , but to crumble away between the teeth of Time ; let old London dreadfully consum'd by Fire have a room in your minds and memories , not forgetting the mercy God shew'd in the midst of that dreadful judgment . To conclude ; Let those of us that have been large sharers in this judgment , who are Christians not by Water only but by Fire , heartily bee of God that we may come forth of the Crucible of Affliction , as Gold doth out of the fire refin'd , that we may lose the dross only of our sins , not the gold of our patience , and holy submission to his will , and other graces . And you whose Habitations are standing Monuments of Gods Goodness , be sure at least that you thus warble it on this solemn day , so often as it shall come about ; If it had not been the Lord who was on our side , we may well say , if it had not been the Lord who was on our side when the Fire brake out most furiously upon us , then the Flames had consumed our Habitations , when the Fire of Gods wrath was kindled against us ; but blessed be the Lord who hath not given our Habitations up to ruine , but hath mercifully pluckt them as so many brands out of the fire . Beloved , God hath many ways to make desolate , he can effect it by Fire , or Sword , or Pestilence , or Famine , and there is but one safe way to avoid those out-goings of his judgment , and in the Prophet Jeremie's language is to take away the fore-skins of your heart , Jer. 4. 4. That place of Scripture is well worthy my citing of it , and your diligent attention to it , it runs thus ; Circumcise your selves unto the Lord , and take away the fore-skins of your hearts ye Men of Judah , and Inhabitants of Jerusalem , lest my fury come forth like fire , and burn that none can quench it . Begin at Adam's sin , heartily bewail that , and then set upon your beloved sin ; out with that Eye , off with that Hand , cast away all your Transgressions , with as great indignation as angry Ziporah did her childs fore-skin ; so will the Lord lengthen out your Tranquility , neither shall your iniquities be your ruine . FINIS . Notes, typically marginal, from the original text Notes for div A39838-e190 * Pro. 16. 1 * Cap. 41. 6 , 7. 
A93356	----	The lamb and his day proclaimed Smith, Humphrey, d. 1663. This text is an enriched version of the TCP digital transcription A93356 of text R43749 in the English Short Title Catalog (Wing S4065). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93356 Wing S4065 ESTC R43749 42475189 ocm 42475189 151346 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93356) Transcribed from: (Early English Books Online ; image set 151346) Images scanned from microfilm: (Early English books, 1641-1700 ; 2256:3) The lamb and his day proclaimed Smith, Humphrey, d. 1663. 1 sheet ([1] p.) s.n., [London : 1660 or 1661] Signed at end of sheet: H.S. Attributed to Humphrey Smith by Wing (2nd ed.). Reproduction of original in: Friends' Library (London, England) eng Judgment Day -- Quaker authors -- Early works to 1800. Apocalyptic literature. Broadsides -- London (England) -- 17th century. A93356 R43749 (Wing S4065). civilwar no The lamb and his day proclaimed. The kingdome of God is at hand, which come not with observation ... is near unto all that will receive it, [no entry] 1660 843 4 0 0 0 0 0 47 D The rate of 47 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-09 Mona Logarbo Sampled and proofread 2007-09 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Lamb and his day proclaimed . THe Kingdome of God is at hand , which come● not with observation ▪ salvation is near unto all that will receive it , redemption is coming in a time unexpected , and deliverance in a way not known , as a thief in the dark is the heir ●ome , whose light out of darkness is shining , and that which shineth out of darkness is it alone that giveth the knowledge of God , whom to know is life eternal ; and the brightness of the day of God is springing forth of darkness , as the morning sun after the darkness of the night , and glorious is this day of the revelation of God , to all them that have waited for his coming , who in the life of his power , through the obedience in his love , come to rejoyce in his dominion over all the powers of darkness for ever , and sound forth the dreadful day of his power unto all the inhabitants of the earth , from the which , Christ the Saviour comes to take p●ace , and to bring the sword of Gods judgments into the bowels of all the earthly minded , and in him that judgeth the secrets of all mens hearts , doth his followers rejoyce , and proclaim him unto you all that makes an end of sin , who of the father of love and mercy is tendred unto all that will receive him , that in him who condemns the evil deeds , and sin in the flesh , salvation might be attained unto who now comes unto his own , of whom many receive him not , for he is come to judge the world whom God so loved , that he gave his son the light of the world , that whosoever believe in him ( by whom the secrets of all hearts are , and shall be judged ) may be saved from wrath to come , and find a sure hiding place , when the wicked shall be cut off the earth . And now who will receive the Lamb , in whose mouth there is no guile , 〈◊〉 among the sons of men will receive him that hath been slain from the foundation of the world , who will receive him that is the gift of God which is perfect , who will receive him that is a man of sorrowes , whose beauty is hid from the prudent of the earth , who will receive him that the Priests cry out against , and the rulers say away with him from the earth , who will come unto the waters of life and return unto the fountain of living mercies , that in his belly the springs of life may be felt : who can endure to follow him to the end of the world , whose kingdome is not of this world , and who receiveth not honour of men , who can hear , receive , and keep the hard sayings , and drink his blood that cleanseth from all sin , who is willing to receive him that is the resurrection , and the life , whose presence troubled and terrified his own Disciples , so that their hearts burned within them , who will lay down their Crowns at the foot of him that is the light , and mourn over him that is slain-whom they have pierced , and through patience , long suffering , and obedience , follow the one Shepheard in the regeneration even unto them is the word of consolation sent . Therefore be ye awakned , ô all ye rulers and people , let not your hearts be hardned against Gods witness in you , neither stop your ears , nor close your eyes , for of a truth the Lord is at hand , and is come to try you , with his loving kindness and with his judgments . His flock despised of men , hath he sent in the meekness of his love , to preach the innocent life of his son among you , in meekness , patience , sufferings , tribulations , who being reviled , revileth not again , but in patience enduring long imprisonments , yea want and sickness there , and abuses , cruel mockings , stonings in the street dayly , and revilings by ungodly persons , whose cruelty is increased , and their sins multiplyed , increasing to the day of judgment , and righteous revelation of Gods wrath upon all unrighteousness of men , who hold his truth in that which is not his righteousness , which is now brought near unto all that fear , before him in uprightness of heart , that truth in the inward parts they might come to know , and in it worship the God of the spirits of all flesh . H. S. 
A93357	----	The lamb and his day proclaimed [by] H.S. Smith, Humphrey, d. 1663. 1661 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A93357 Wing S4066 ESTC R43750 42475190 ocm 42475190 151347 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93357) Transcribed from: (Early English Books Online ; image set 151347) Images scanned from microfilm: (Early English books, 1641-1700 ; 2256:4) The lamb and his day proclaimed [by] H.S. Smith, Humphrey, d. 1663. 1 sheet ([1] p.). Printed for M.W., [London] : in the year 1661. Place of publication from Wing (2nd ed.). Reproduction of original in: Friends' Library (London, England) Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day -- Quaker authors. Apocalyptic literature. Broadsides -- London (England) -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-09 Mona Logarbo Sampled and proofread 2007-09 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Lamb & his day proclaimed . THe Kingdome of God is at hand , which comes not with observation , salvation is near unto all that will receive it , redemption is coming in a time unexpected , and deliverance in a way not known , as a thief in the dark is the heir come , whose light out of darkness is shining , and that which shineth out of darkness is it alone that giveth the knowledge of God , whom to know is life eternal ; and the brightness of the day of God is springing forth of darkness as the morning sun after the darkness of the night , and glorious is this day of the revelation of God , to all them that have waited for his coming , who in the life of his power ▪ through the obedience in his love , come to rejoyce in his dominion over all the powers of darkness for ever , and sound forth the dreadful day of his power unto all the inhabitants of the earth ▪ from the which , Christ the Saviour comes to take peace , and to b●ing the sword of Gods judgments into the bowels of all the earthly minded , and in him that judgeth the secrets of all mens hearts , doth his followers rejoyce , and proclaim him unto you all that makes an end of sin , who of the father of love and mercy is tendred unto all that will receive him , that in him who condemns the evil deeds and sin in the flesh , salvation might be attained unto who now comes unto his own , of whom many receive him not for he is come to judge the world whom God so loved that he gave his son the light of the world , that whosoever believe in him ( by whom the secrets of all hearts are , and shall be judged ) may be saved from wrath to come , and find a sure hiding place , when the wicked shall be cut off the earth . And now who will receive the Lamb , in whose mouth there is no guile , who among the sons of men will receive him that hath been slain from the foundation of the world , who will receive him that is the gift of God which is perfect , who will receive him that is a man of sorrowes , whose beauty is hid from the prudent of the earth , who will receive him that the Priests cry out against and the rulers say away with him from the earth , who will come unto the waters of life and return unto the fountain of living mercies , that in his belly the springs of life may be felt : who can endure to follow him to the end of the world , whose Kingdome is not of this world , and who receiveth not honour of men , who can hear , receive , and keep the hard sayings , and drink his blood that cleanseth from all sin , who is willing to receive him that is the resurrection and the life , whose presence troubled and terrified his own Disciples so that their hearts burned within them , who will lay down their Crowns at the foot of him that is the light , and mourn over him that is slain whom they have pierced , and through patience , long suffering , and obedience , follow the one Shepheard in the regeneration even unto them is the word of consolation sent . Therefore be ye awakned O all ye rulers and people , let not your hearts be hardned against Gods witness in you neither stop your ears , nor close your eyes , for ofa truth the Lord is at hand , and is Come to cry you , wi●h his loving kindness and with his judgments . His flock despised of men , hath he sent in the meekness of his love , to preach the innocent life of his son among you , in meekness , patience , sufferings and tribulations , who being reviled , revileth not again , but in patience enduring long imprisonments , yea want and sickness there , and abuses , cruel mockings , stonings in the street dayly , and revilings by ungodly persons , whose cruelty is increased and their sins multiplied increasing to the day or judgment , and righteous revelation of Gods wrath upon all unrighteousness of men , who hold his truth in that which is not his righteousness , which is now brought near unto all that fear , before him in uprightness of heart , that truth in the inward parts they might come to know , and in it worship the God of the spirits of all flesh And all you people that are meek and tender , who have been taught by the Priest ▪ and not by the Lord , whose mercy to the humble abideth for ever , the Lord God Almighty hath so loved you , that he hath provided a better Teacher for you , which shall not be removed and a Priest that abideth for ever , and a Bishop for your souls , and behold he is no less then a King yea he ruleth over Kings , and help is laid upon him , who is mighty , and he is able to save , and he is so willing to do it that he hath laid down his life for that end ▪ and he standeth at the door and knocks , and he that knocks is called the word , and the word is as a hamer , and the word is in the heart where Christ is to be received , and where this knocks for entrance , and it knocks against sin and in him is no sin , and he cometh to save you from sin , and to lead you the way to the Father ; and without money doth he ever teach , nay he giveth abundantly unto all that are taught by him , and that more then mortal riches , and you may have him to be with you alwaies for ever , and he can resolve all your doubts , and satisfie every one , and replenish the weary , and nourish the faint , and in him are all Gods treasures , of the which by him you may come to pertake for ever , and he himself is as a treasure in thy field , but hid from thee , which I have found in the earthen vessel , and declare it unto thee , that thy fallow ground may be ript up to find the Pearl , for this is neer unto thee , and the motion of it is against thy sin , the beauty whereof thou can never see , untill to it thou come to hearken . H. S. This being written in true love and simplicity of heart , for the good of all people . Printed for M. W. in the year 1661. 
A39212	----	The great day at the dore and he cometh with clouds that shall judge the quick and the dead, and reigne on the earth with all his saints, not for a thousand yeares in this corrupt and sinfull world, as some coruptly conceive and teach, nay, but for a thousand and a thousand and ten thousand times ten thousand thousands of yeares, even for ever and ever, eternally in the world to come ... proved clearly by the word of God ... Eachard, John, 17th cent. This text is an enriched version of the TCP digital transcription A39212 of text R149 in the English Short Title Catalog (Wing E49). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 81 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A39212 Wing E49 ESTC R149 12574242 ocm 12574242 63532 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39212) Transcribed from: (Early English Books Online ; image set 63532) Images scanned from microfilm: (Early English books, 1641-1700 ; 314:17) The great day at the dore and he cometh with clouds that shall judge the quick and the dead, and reigne on the earth with all his saints, not for a thousand yeares in this corrupt and sinfull world, as some coruptly conceive and teach, nay, but for a thousand and a thousand and ten thousand times ten thousand thousands of yeares, even for ever and ever, eternally in the world to come ... proved clearly by the word of God ... Eachard, John, 17th cent. [4], 28 p. by Matthew Simmons, Printed at London : 1648. Signed on p. [4]: I.E. Attributed to John Eachard. Cf. NUC pre-1956. Reproduction of original in Union Theological Seminary Library, New York. eng Judgment Day -- Early works to 1800. A39212 R149 (Wing E49). civilwar no The great day at the dore. And he cometh with clouds that shall judge the quick and the dead, and reigne on the earth with all his saints. N Eachard, John 1648 16644 183 0 0 0 0 0 110 F The rate of 110 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-02 TCP Assigned for keying and markup 2003-03 Aptara Keyed and coded from ProQuest page images 2003-05 Jonathan Blaney Sampled and proofread 2003-07 Aptara Rekeyed and resubmitted 2004-01 Jonathan Blaney Sampled and proofread 2004-01 Jonathan Blaney Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE Great Day at the Dore . And He cometh with Clouds that shall judge the Quick and the Dead , and reigne on the Earth with all his SAINTS . Not for a thousand yeares in this corrupt and sinfull World , as some coruptly conceive and teach , Nay : But for a thousand and a thousand , and ten thousand times ten thousand thousands of yeares , even for ever and ever , eternally in the world to come . Wherein Righteousnesse and Peace , Incorruption , Immortality and Joy , shall habit and dwell for evermore , world without end . Proved clearly by the Word of GOD . Against all those Cabbilisticall Millinaries , and Jew restorers for a thousand yeares : Mysticall Familists , and all other such like raisers of new lights out of the old pit of darknesse , discovering their visions to be nothing else but meere conjectures , fancies and lies . DAN. 7. 13 , 14 , 15. I saw in the night visions , and behold , one like the Son of Man came with the Clouds of Heaven , and came to the Antient of Dayes , and they brought him neere before him . And there was given him Dominion , and Glory , and a Kingdome , that all People , Nations , and Languages should serve him : His Dominion is an Everlasting Dominion which shall not passe away , and his Kingdome that which shall not be destroyed . Verse 27. And the Kingdome and Dominion , and the greatnesse of the Kingdome under the whole Heaven , shall be given to the people of the Saints of the M●st High , whose Kingdome is an Everlasting Kingdome , and all Powers shall serve and obey him . Printed at London by Matthew Simmons . 1648. TO THE TRULY HONORABLE , The Seed of Abraham , Isaac , and Iacob ▪ the Children and Heires of God , and Ioynt-he●●es with Christ ; Of what People , Nation , or Tribe soever ; and in what degree of place , High or Low , Grace and Truth , and Peace , be multiplied . HOnorable and beloved in the Lord . That the●e is a 〈◊〉 ▪ Countrey , and a Citie having Found●tion , and a Kingdome that cannot be moved , prepared for you ▪ he 〈◊〉 fully assused : For it is most certain , there being ●●thing more abundantly spoken of 〈◊〉 more clearly promised in all the Scriptures , than the 〈◊〉 And that yee shall bee delivered from all your 〈◊〉 and troubles in all places wheresoever yee are 〈◊〉 and from all your mournings , sorro●es , paines 〈◊〉 teares , graves , dust ▪ and brought to inherit all those g●eat th●ngs promised , with all the holy Fathers and their Ch●ldren , and childrens children that have been before you ; and with Christ your Prince at his appearing and his Kingdome , which will be now very speedily , be ye a so 〈◊〉 assured . And so look yee for him , and for it . And 〈◊〉 take heed , that in the little mean time ( which is to be between this present hou●e and 〈◊〉 of his appe●ring ) no man deceive you by any way or meanes . For as there hath been false Prophets , and deceiving Spirit● in the world , that 〈◊〉 deceived many , as Christ fore-told they should ▪ So there are still many , even 〈◊〉 with us 〈◊〉 ha●d , as well as els● here that sh●ll and doe d●ce●ve . And 〈…〉 Doctrine you 〈◊〉 heare of , or read tending to the taking your minde , off from 〈◊〉 hope and expectation of your eternall inheritance in the world to ●ome , 〈…〉 same upon any thing that is or can be imagined to be here in this present 〈…〉 not unto it : For all such Doctrine is of the Spirit of Satan , and not of 〈…〉 glorious shew soever it makes . And as touching the Doctrine of the ●illinaries ; Although it be 〈…〉 very next ensuing age after the Apostles , the beloved Disciple of Christ having written the Revelation , and sent it to the seven Churches of Asia ( they being not yet disp●rsed by the persecution of the Dragon ) the same opinion of a resurrection from the dead , and glorious reigne of Christ with his Saints on Earth for a thousand yeares before the generall resurrection , and end of the world , was conceived , taught , and held up by many Christians then counted ●ound in the faith , Orthodox , as they speak . Some of which being men of great note , Tertullian , Ereneus , Iustine , and others , all grounding their opinion chiefly on this place of Scripture , Rev. 20. 4 , 5 , 6. And that now the opinion ( ●aving lain dead for many hundred years ) is again revived and maintained by men of great esteem also ●or learning , &c. whose names for the credit of the opinion , that it may carry the greater countenance and authority with it , are ( by those that have published books of the same ) mentioned and described with high applause , insomuch as the Doctrine is almost generally entertained both by Ministers and people , and those especially that seem the most zealous , who embrace it with great affection , as a most excellent mystery of truth . Although all this bee so , yet neverthelesse it may possibly be , And if one so farre inferior unto them in those great respects of learning and esteeme , as there is no comparison , may be so bold , I then durst say , they are all deceived , and erre , not understanding the Scriptures . And this I doe not onely say ; but by the grace of God , shall also make it plainly to appeare , though not unto all men , yet unto you that are the children of Wisdome , whom the Kingdome doth concerne , and who can best discerne and judge between truth and error . And this is all I doe request of you , that ye will be pleased to read , and duly to consider the things I here present unto you ; and if ye shall finde that I speak not the words of truth and sobernesse , let me then be reproved . And so I submit my selfe unto your censure , praying alwayes unto the Lord , and desiring with my whole soule , that his truth may prosper in the world , and take place in the hearts of all his chosen people in these last dayes ; and that 〈◊〉 would give unto us all his holy Spirit of truth to teach us , and lead us into all truth , and to enable us to walk worthy of the same truth , to the glory of his holy name , and our owne comfort and peace of mind here , and salvation hereafter in that world to come , through Jes●s Christ our Prince and Saviour , unto whom with the Father and the holy Spirit , be all praise and thanks for ever and ever . Amen . Your most unworthy Christian Brother , I. E. Honored and Beloved , THE things that I shall here in the first place present unto your confideration , are the Scriptures whereon the Milli●aries doe ground their opinions before mentioned : the first and chiefe being this ; REV. 20. 4 , 5 , 6. And I saw Thrones , and they sate upon them , and judgement wa● given 〈◊〉 them . And I saw the souls of the● that were beheaded for the witnesse of Iesus , and for the word of God , and which had not worshipped the Beast , ●ither his Image , neither had received his mark upon their foreheads , or in their h●●ds , and they lived and reigned with Christ a thousand yeares . But the rest of the dead lived not again untill the thousand yeares were finis●●d . This is the first resurrection . Blessed and ●oly is he that hath part in the first Resurrection , on such the 〈◊〉 death hath no power : But they shall be Priests of God , and of Christ , and shall reigne with him a thousand yeares . All these words doe the Millinaries take as spoken to their purpose , which I request ye ( beloved of the Lord ) well to consider . ANd first this , how Iohn could with any sense or truth , say , And I saw thrones , and they sate upon them , &c. and mean by They ( as the Millinaries expound him ) the s●uls of them that were beheaded for the witnesse of Iesus , &c. which were shewed him afterward . Or why Iohn ( if he had so meant ) would not then rather have said first , And I sa● the souls of them that were beheaded , &c. and then have said after this , And I saw 〈◊〉 , & they 〈◊〉 upon them , &c. but that he had respect unto some other person● , whom he had seen and spoken of before : and who may they 〈◊〉 thought to be , but the Beast and the false Prophet , and those Kings of the 〈◊〉 that gathered themselves together against him that sate upon the white . Ho●se , and against his Army , Chap. 1● . For they 〈…〉 and had power and great authority , and judgement given ●nto them , and they beheaded the Saints for those causes mentioned , as by Chap. 13. 1 , 2 , 15. & 14. 12 , 13 , 14 , appeareth , according to Dan. 7. 25. But because Iohn had seen another vision of binding the Dragon before this of the Thrones , &c. therefore , that we may the more clearly understand these things , we are to consider of the same , in the first place , as a thing going before . Vers. 1 , 2 , 3. And I saw an Angel come down from heaven , having the key of the bottomlesse pit , and a great chain in his hand , and he laid hold on the Dragon , that old Serpent , which is the Devill , and Satan , and bound him a thousand yeares , and cast him into the bottomlesse pit , and shut him up , and set a seale upon him , that he should deceive the N●tions no more , till the thousand yeares should be finished , and after that he must be loosed a little season . What is to be understood by this Dragon , ( called here , that old Serpent , the Devill and Satan ) and what this binding of him should meane , and what his deceit was wherewith he deceived the Nations before he was bound , and when this binding of him should be , are things not here exprest : Neither is there any thing at all spoken or shewed , that the Dragon did , or should doe under that name or title of the Dragon , during all the time of the Beasts reigne , from the beginning of Chap. 13. unto this place ; except that of giving his power , and his throne , and great authority to the Beast , chap. 13. 2. onely in chap. 12. his doings are at large declared , and what was done to him . There , after Iohn had seen that great wonder in Heaven , A woman cloth●d with Sunne , and the Moon under her feet , and upon her head a crown of twelve Starres , and gr●at with child , crying and pained to be delivered , he s●i●h , And there appeared another wonder in heaven ; and behold a great red Dragon having seven heads and ten horns , &c. ve●se 3 , 4 , 5. This great red Dragon thus described , with these h●ads and horns , cannot be taken for the Devil , Satan onely and alone conside●ed , but must needs be understood of those Pagan Emperou●s of Rome , in whom Satan dwelt , and by whom he ruled and wrought all th●se w●cked workes there described . This was he that so cruelly used that heavenly woman , the Church and Spouse of Christ , drawing down with 〈…〉 of De●fied Ces●rs , a third part of the Starres of hea●●● , ( with who●e D●ctrine she was crowned , and in the light whereof she wa●k●d ) and cast them to the earth : and that stood before the woman , ready to devoure her child as soon as it was born , even all the fi●st fruits of spirituall off spring , that man child which her Lord promised should 〈◊〉 all Na●ions with a rod of Iron , Rev. 2. 26 , 27. This was he that with tho●e his evill Angels forced the woman from her most eminent bright shining primitive estate , and to betake herselfe unto those two wings ( which her Lord then gave her ) of his word of Truth , and 〈◊〉 into the Wildernesse , ( there to have some refreshing from the face of the Sespent , and be sed of God a thousand two hundred and sixty dayes : For then was that great warre in heaven , Michael and his Angels fighting against the Dragon , and the Dragon and his Angels against Michael . For the Name and Gospel of Jesus Christ , and worship of the true God that made heaven and earth , by Michael and his Angels , that is to say , Christ and his Apostles , and their faithfull followers . And in opposition to the same with sword and fire by the Dragon and his Angels , those bloody Cesars , for their open profest Idolatry , Paganisme and superstition , ●triving by all wicked means to root out the Name of Christ , and worship of the true God from the earth , and so settle himselfe in his throne , to be worshipped and adored for ever . But they prevailed not , as the Text saith , neither was their place found any more in heaven , Michael and his Angels overcame them by the word of their testimony , and their patient suffering their most cruell murders and tortures : And the great Dragon was cast out , as there it saith , ver. 9. where he is described even as he is here , ch. 20. 2. by the names of that old Serpent , the Devil & Satan , which deceiveth the whole world , &c. his deceit being that of his Paganisine before mentioned ; and now was the time for Michael ( that Archangel Jesus Christ ) ( he having overcome the Dragon and cast him down ) to lay hold on him , and binde him , that he should so deceive the Nations no more , nor so universally pursue the blood of the Saints , slaughtering all that professed the Name of Jesus Christ , as he had done for a thousand yeares space at the least , during all the time of the Beasts reigne that was to succeed him , whilst the true Church and Spouse of Christ should remain in the Wildernesse close , and hidden , as it were , out of his fight , till afterward , that she should be seen abroad again with her graces shining , and he loosed for a little season out of his prison . This was he which Paul spake of , that untill he was th●s taken out of the way , letted the 〈◊〉 of Sin to be revealed , 2 Thess. 2. 7 , 8. that Beast which Iohn saw rise out of the Sea , Rev. 13. 1. All these things confidered and understood , who now can be thought to be they that sate upon the thrones which Iohn saw after he had seen the Dragon bound , Revel. 20. but the Beast and the false Prophet his Clergy , and those ten hornes that had crowns on them , who received power as Kings one houre with the Beast , mentioned chap. 13. 1. 11. and 17. 12. and 19. 19 , 20 , 21. These , though professing the name of the true God , and of the Lord Jesus Christ his Word and Sacraments , and themselves to be his Church , yet being possest with unclean Spirits of Devils , should by ▪ another more secret way than the Dragon used , deceive a great part of the world . ( And having changed times and lawes , and power and judgement being given unto them for a time and times , and half a time ) should consume the Saints of the most High , kill them ▪ behead them for those causes mentioned , Rev. 13. 5 , 6 , 7. & 14. 12 , 13. & 17. 6. & 20. 4. where the souls of them they should behead , are shewed , according to that of the pale Horse , on which Death sate , and Hell followed , Rev. 6. 8. whereupon Iohn seeth also the soules of them that they should kill for the word of God , &c. vers. 9 , 10 , 11. and to that of the second Woe , upon the sounding of the sixth Angel , chap. 9. 13. and chap. 11. where they are said to tread the holy Citie under foot fourty and two months , vers. 2. Every place agreeing to that in Dan. 7. 25. speaking in order of one and the same things , the Dragon or Pagan Empire first tyranizeth ; the Beast , or Horn that had eyes , succeeds him in his throne ; the Saints are slain for the word of God , and not worshipping the Beast , the great day of the Lord followeth in every place . Now concerning the soules of them that ( during the reigne of the Beast ) should be beheaded for not worshiping the Beast , &c. I request you , unto whom I present all these things , wel to consider , Iohn doth not say , And I saw the souls that were beheaded , as if such a thing could be ; Neither doth he say , I saw the bodies that were beheaded , & they lived & reigned with Christ a thousand yeares , as the Millinaries would seem to expound him , or turn the words , conceiving that Iohn nameth the Soule for the Body , and would have a resurrection of the body to be meant , and it to be the first resurrection Iohn speakes of , which is not so : for the words are plain , And I saw the souls of them that were beheaded , &c. And they , that is to say their souls , liv●d and ●eigned with Christ , &c. not their bodies that were beheaded , but their souls onely . Neither may the soule be named for the body in the resurrection of the body , as to rise from the dead with it , or for it , or for both , because it is a meere falshood , and a contrad●ctory thing ; Iohn might as well and as truly have said , I s●w the s●uls that were beheaded , and so have named the soule for the beheading of the body , as for the resurrection of it , if it had been a thing sensible or true ; but he saith ( and that sensibly and truly ) And I saw the souls of them , &c. When those bodies of Saints which slept , arose , Matth. 27. 52 , 53. it is not said their souls arose , but their bodies onely . And although in some other cases while the soule and the body liveth together , the soule being the principall part of man , may be named for both , as Gen. 46. All the souls of the House of Iacob wch came into Egypt , were threesoore & t●n ; yet in this case it cannot be so , except they will make the soule to dye or be ●lain with the body , and so lye dead in the grave with it , that it may rise with it , as some of them have been bold to say , and some to publish , contrary to many cleare testimonies of Scripture , and to the words of Christ , Iohn 11. 25. I am the resurrection and the life , he that beleeveth in me , though he were dead , yet shall he live ; and whosoever liveth and beleeveth in me , shall never dye . By which words it is evident , that whosoever is once quickned and made alive again in soule , by faith in Christ , from that spirituall death , which it ( being once alive in Adam ) was brought unto by the fall , and his own sinnes , this soule shall never dye more , he is passed from death to life , as Christ saith , Iohn 5. 24 , 25. and Christ will raise his body up at the last day , according to his word , Iohn 6. 4. It is true , that the soules of the unregenerate reprobates , which were never quickned and made alive again by faith from that death they had by the fall , and their own sinnes , their bodies dying , their soules remain spiritually dead in some low place of darknesse , where evill spirits are , untill the last day , when both body and soule shall come forth and live , to undergoe the second death . So then , when Iohn saith , And I saw the soules of them that were beheaded for the testimony of Iesus , &c. and they lived and reigned with Christ a thousand yeares , he meaneth their soules and not their bodies ▪ and by a thousand yeares , all the time of the Dragons being bound , and the Beasts reigne , and thei● bodies suffering for the word of God , &c. even to the loosing of the Dragon , and end of the world , according also to that in Rev. 6. where the soules under the Altar cryed , saying , How long , O Lord , holy and true , dost thou not judge and avenge our blood on them that dwell upon the earth ▪ And white robes were given unto every one of them , and it w●s said unto them , that they should rest yet for a little season , untill their fellow-servants and their brethren which should be killed 〈◊〉 they were , should be fulfilled , vers. 9 , 10 , 11. which must needs be understood from the beginning of the Beasts reigne , ( when they first began to suffer for those causes ) unto the end of the world , because their brethren that should be killed as they were , would not be fulfilled till then ; and all the Saints are in one kind or other , killed for Christs sake , as it is written : For thy sake , O Lord , are we slain all the day long , and counted as sheep to the slaughter . And because this resurrection of the soule is effected here while the soule is in the body , by the Word and Spirit of God , as Iohn well knew , according to that which Christ had said , Iohn 5. 21 , 24 , 25. and 11 , 4 , 5 , 6. and to that of Paul , Ephes. 2. 1 , 4 , 5 , 6. Col. 2. 12 , 13. Col. 3. 1 , 2. 2 Cor. 4. 16. Ephes. 4. 23. Titus 3. 5. and other places , and was also in those dayes well known to the Saints ; in consideration whereof Iohn saith , This is the first Resurrection : The first , implying plainly , that it is the very fi●st in which every Saint hath his part , and therefore he saith again to the comfort of them all in their afflictions here , Blessed and holy is he that hath part in the first res●rrection , on such the second death hath no power , but they shall be Priests of God , and of Christ , and shall reigne with him a thousand yeares , even till Christ shall come in his glory , and avenge their blood , and raise their bodies , and receive them body and soule into his kingdome . If therefore this resurrection of the soule and spirit , be the first resurrection , as is before sufficiently proved , then there cannot be another first , that which comes after it must needs be the second and genera●l resurrection spoken of Iohn 5. 28 , 29. Rev. 20. 12 , 13. So that this place serves nothing at all to the Millinaries purpose , but is wholly against it . Neither because the casting of the Beast and false Prophet into the Lake of fire , was shewed unto Iohn ( chap. 19. 20. ) before these things , chap. 20. 1 , 2 , 3 , 4 , 5 , 6 was it therefore to be done before the same , ( as the Millinaries would have it ? ) no more than the condemnation of that great Whore , and the rejoycing of the Saints thereupon , shewed him , chap. 17. and 18. to the 10. verse of the 19. was before the Beast and his followers gathered themselves together against him that sate on the white Horse , shewed him presently after , chap. 19. or than the second one , chap. 11. 14. was before the Dragons persecuting the Woman , chap. 12. that second ●oe being the reigne of the Beast that rose after he Dragon was cast down , and was to continue fourty and two moneths , as by chap. 11. 2. compared with chap. 13. 5. appeareth . But because the loosing of the Dragon , and the great day of the Lord , the generall resurrection of the bodies of all , the judgement and state eternall , are the chiefe things intended to be shewed in this last place of the Revelation ; and they being to follow next after the second woe , and casting the Beast and false prophet into the lake of fire , ( as by chap 16. also appeareth ) where after the fifth Angell had powred out his Viall upon the throne of the Beast ) v. 10 , 11. the sixth Angel powreth out his Viall upon the great River E●phrate● , & Iohn seeth three unclean spirits like Frogs , come out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet , to go forth unto the Kings of the earth , and of the whole world , to gather them to the battel of the great day of God Almighty . Therfore to make the way clear to those great things , the binding of the great Dragon , the thrones & rule of those that should ●it on them the while , & the living & reigning of the souls of them they should behead , are here briefly shewed ; as being the summe of all the same things that had been so largely shewd before from chap. 12. to this place . But there are yet other places where a thousand yeares are named , which the Millinaries to confirm their opinions ) add to this , as , 2 Pet. 3. 8. One day is with the Lord as a thousand yeares , and a thousand yeares as one day , &c. And Psal. 90. 8. For a thousand yeares in thy fight are but 〈◊〉 yesterday when they are past , and as a watch in the night , &c. Both these places they will have to intend their thousand yeares Monarch and day of judgement , though neither of the places aim at any such things : but they speak of the time of Gods long forbearance for the bringing in of his chosen , and of their sufferings during that time before the Lords coming . As first for the words of Peter , it is manifest that he speaketh first in reproofe of those s●offers that in the latter dayes should mock and say , Where is the promise of his coming ? For since the Fathers slept , all things continue as they were from the beginning of the creation , &c. vers 2 , 3 , 4 , 5 , &c. and then ●aith to the faithfull , But ( beloved ) be not ignorant of this one thing , that one day is with the Lord as a thousand yeares , and a thousand yeares as one day : The Lord is not slack concerning his promise , as some men count slacknesse , but is long suffering to us ward , not willing that any should perish , but that all should come to repentance . But the day of the Lord will come as a thiefe in the night , &c. vers. 8 , 9 , 10. Where the Apostle giveth them and us all to understand , that the long time of a thousand yeares and more , ( which he fore-saw would passe before the day of the Lord should come , would be the time of Gods long-suffering to 〈◊〉 - ward , that all his elect might come to repentance and be saved , though they were to passe through many tribulations , especially under the long reigne of Antichrist . Which time therefore , they might well think long , though in the account of God in respect of his eternall mercies , they are but as one day , as yesterday , when they are past . And to this purpose also are the words of Moses in his Psalm , vers. 8. And therefore he saith after , vers. 13 , 14 , 15. Return , O Lord , how long ? and let it repent thee concerning thy servants , O satisfie us early with thy mercies , that we may rejoyce and be glad all our dayes . Make us glad according to the dayes wherein thou hast afflicted us , and to the yeares wherein we have seen evill . Where Moses ( counting also the time long wherein the Lord afflicteth his servants ) prayeth as we see , not that he would have us to understand him , as the Millinaries conceive , as if he desired that the mercies of God which he prayed him to satisfie his servants with early , &c. should be limited to the time of a thousand yeares , or to be of no longer continuance than the dayes or yeares of their afflictions . Which although they were and are to be and continue , all the dayes of this present world , yet when they are past , are but as yesterday , as a watch in the night ; yea but as a moment in comparison of his everlasting mercies ; For so speaketh the Lord unto his afflicted Church , to comfort her in all her afflictions , saying , For a small moment have I forsaken thee , but with great mercy will I gather thee . In a little wrath I hid my f●●e from thee for a moment , but with everlasting kindnesse will I have mercy on thee , saith the Lord thy Redeemer , &c. Esay 5 4. 7 , 8 , &c. According to which the Apostle Paul also speaketh , saying , For our light afflictions which are but for a moment , worketh for us a farre more exceeding and eternall weight of glory , 2 Cor. 4. 17. Worketh for us , saith he ; not that affl●ction doe merit or deserve the same , but because of the Lords promise and mercies , which is to reward them according to their workes , as Christ saith , Matth. 5. 10. 11. and other places : not in proportion of time , or worth of work , but for exceeding all , an eternall weight , as he saith . And so the words of Moses , Make us glad according to the dayes wherein thou hast afflicted us , and the yeares wherein we have seen evill , are to be understood . It is too farre fetcht , and very unreasonable , to turn his words to a thousand years Monarch ; especially , considering what he said before , vers. 8. For a thousand years are but 〈◊〉 yesterday , 〈◊〉 a watch in the night : and what the Prophet Esay and the Apostle Paul saith of the whole time of all the Saints affl●ctions , counting it but as a moment , and all their afflictions but light in respect of the everlasting mercies and kindnes of the Lord , and the exceeding and eternall weight of glory he hath prepared for them , and they shall receive in the kingdome of Christ , when he cometh in his glory , and all his holy Angels with him , and shall fit in the throne of his glory , as he hath said , which is never likened to a small moment , or watch in the night , or to yesterday , as the time of their afflictions is ; nay what were his kingdome then ? The next chiefe place whereon they would ground their thousand yeares Monarch , is , 1 Cor. 15. 24 , 25 , 26. Then commeth the end , when he shall have delivered up the Kingdome to God , even the Father , when hee shall have put down all rule , all authority and power : For he must reigne till he hath put all enemies under his feet , the last enemy is Death , &c. These words of the Apostle they make great use of to their purpose , conceiving , that the Kingdome which Christ is to deliver up at the end of the world , is his own Kingdome which he is to possesse at his second appearing , concluding in their minds , that there shall be a thousand yeares time between his appearing and the end of the world , wherein he with his Saints is to reign and judge : 〈…〉 the end of those yeares , all the dead that were not raised at the beginning of them , and that shall die within the time , to be raised , and he to deliver up his kingdome . This in briefe is that which they conceive and conclude to be the meaning of the Apostle , and so they argue from these words , Then cometh the end when he shall have delivered up the Kingdome to God , even the Father , to prove the kingdome of Christ to be in this world , for a thousand yeares , and then to end ; often using the words , and repeating them in their bookes , saying , For Christ is to deliver up his kingdome at the end of the world . Here also , I request ye to confider , how they misunderstand the Apostle , turning The Kingdome , into His Kingdome ; whereas the word● are plain , Then cometh the end when he shall have delivered up the Kingdome to God , even the Father , &c. meaning by The Kingdome , the high and supream Kingdome of God the Father , where Christ is now fitting and reigning with him at his right hand in the heavens , expecting till his enemies be made his foot-stoole . Which Kingdome when he cometh from thence to judge the quicke and the dead , and to reign in his own Kingdome ) hee is to deliver up and resigne unto God the Father : Then are the Saints raised up , the last enemy is destroyed , the end is come , as the Apostle saith : Christ the first fruits , then afterward they that are Christs at his coming , then cometh the end , when he shall have delivered up the Kingdome to God , even the Father , when he shall have put down all Rule , all Authority , and Power . All these are to be done at one time , without any yeares or dayes between . And so the Apostle argueth , saying , For he must reign till he hath put down all enemies under his feet , the last enemy that shall be destroyed , is Death , &c. proving by the words of David ( The Lord said unto my Lord , Sit thou at my right hand , untill I make thy enemies thy Foot-stoole , Psa. 110 ) That the Kingdome which Christ is to deliver up at his coming , is the Kingdome wherein hee now reigneth in the throne of God the Father , with him , at his right hand in the Heavens , expecting till his enemies be made his foot-stoole . And therefore he saith , For he must reign untill , &c. And to the same purpose hee proceedeth further , and saith , And when all things shall be subdued unto him , then shall the Sonne also himselfe be subject unto him that put down all things under him , that God may be all in all ▪ declaring plainly , that while Christ sitteth at the right hand of God in his throne reigning with him , hee is not subject unto him , as hee shall bee when God the Father shall have put down all things under him ; nor God all in all now , as he shall bee then when he hath delivered up the supream Kingdome wholly unto God the Father , which he is to doe at his coming to judge the quick and the dead , and to reigne in his owne kingdome , and sit upon the throne of his Father David for ever ; not in this world , but in that to come , which is to be subject unto him , as the Apostle testifieth , Heb. 2. 5 , 6 , 7 , 8 9. This is Christs Kingdome , which God the Father hath appointed unto him , wherein the Saints shall reigne with him , as he said , And I appoint unto you a kingdome as my Father hath appointed unto me , that ye may eat and drink at my table in my kingdome , and sit on Thrones , &c. Luke 22. 29 , 30. And again , To him that overcometh will I grant to fit with me in my throne , even as I overcame , and am set down with my Father in his throne , Rev. 3. 21. And so it is true , that the Kingdome wherein Christ now reigneth with God the Father crowned with glory and honour , is limited within the compasse of a certain time , even untill the Father hath put down all things under him . And it is true also , that the living and reigning of the souls of the Saints in the first resurrection , is limited within the compasse of the same time , even till he cometh , and shall bring them all with him , and cloath them with spirituall and heavenly bodies , to live and reign with him body and soule in his kingdome for ever . Which kingdom of his , he is never to resign nor deliver up , neither is it to passe away , nor be destroyed , nor have an end , as the Scriptures witnesse , 1 Chron. 17. 11 , 1 , 29 , 13 , 4. Psal. 89. 36 , 37. Esay 9 , 6 , 7. Dan. 7. 13 , 14 , 16 , 17 , 18 , 27. Micha 4. 7 and sundry other places . And as the Angel Gabriel testified unto Mary his mother , saying , He shall be great , and shall be called the Sonne of the Highest , and the Lord God shall give unto him the throne of 〈◊〉 Father David , and be shall reign over the House of Iacob for ever , and of his kingdome there shall be no end , Luke 1 ▪ 32 , 33. according to Esay 9. 7. No end is beyond all limitation of time . Another place which some of them alledge , is , 1 Thess. 4. 16. The dead in Christ shall rise first ; conceiving the Apostle to 〈◊〉 , before the dead out of Christ shou●d rise , which they would have to be a thousand yeares after : whereas the Apostle in those words hath no respect unto them at all , but unto the Saints that shall be alive and remain to the coming of the Lord , as in vers. 15. these shall not prevent them that are sleep , as to receive a●y glory before them ; but the d●ad in Christ shall ri●e first , and th●● they that are alive shall be caught up together with them in the clouds , to meet the Lord &c. as in ver. 17. he declareth . And so they would understand him ( 1 Cor. 15. The first fruits is Christ , then afterwards they that are Christs at his coming ) to intend a resurrection of those that are not Christs a thousand years after , as Christ the first f●ui●s was a thousand years and more before : whereas the words spoken there , conc●rn● not them at all , they are not fruits , neither is death to be counted an enemy in respect of them ; but of those that are Christs , unto whom death will then be swallowed up in victory , although they shall then bee raised also , as Christ saith , The houre is coming , wherein all that are in the grave● shall heare his voyce and shall come forth , they that have done good , unto the resurrection of life ; and they that have done evill , unto the resurrection of condemnation , Iohn 5. The h●●re cometh ( saith he ) he saith not , the day , nor the thousand yeares , but , the houre ; for , no doubt , in the same houre that the Lords voyce goeth forth , it shall be done , The Trumpet shall sound , the d●ad shall be raised , and we shall be changed in ● moment . But there is yet one thing more , ( which hath been a long time held as an Article of faith , that notonely at first drew them o● to the opinion , but doth still hold them fast to it ) the thing is this , That Christ at the end of the world ( after the generall resurrection and judgement ) shall ascend with all his Saints into heaven , and there remain and dwell for ever , and the creation of the Heavens and the Earth passe away and be no more , as is commonly beleeved by the multitude , and they judge to be true , which if it be , then of necessity , the glorious Kingdome of Christ , with his Saints ( so much spoken of in Scripture to he on earth , and not yet fulfilled ) must be before the end of the world , and then at the end thereof cease , as they say . The Scriptures they alledge for proofe , are , Iohn 14. 2 , 3. 2 Cor. 5. 1. 1 Pet. 3. 4 , 5 , 6. Heb. 6. 19 , 20. 1 Thess. 4. 17. This likewise I request ye to consider , not so much the common opinion of the multitude , or judgement of the Millinaries , which proves nothing , as the Scriptures they alledge for their opinions , which ought duly to bee weighed . And first , the words of Christ , In my Fathers House are many mansions , if it were not so , I would have told you : I goe to prepare a place for you , and if I goe and prepare a place for you , I will come again and receive you unto my selfe , that where I am , there ye may be also . Christ doth not say nor mean here , that he would goe and prepare his Fathers house , or the many mansions that are therein , for them , as some think ; but a place , as he saith , which no doubt is that whereof God spake before unto David , saying , Also I will prepare a place for my people Israel and will plant them , and they shall dwell in their place , and shall be m●v●d no more , &c. 1 Chron. 17. 9. Where he promised likewise to establish the Kingdome and Throne of Christ for evermore , vers. 11 , 12 , 13 ▪ 14. Neither doth Christ say , I will come again and receive you up into heaven to the Throne of God from whence I shall come , but unto my selfe , that where I am , there ye may be also . And Christ is then to be in his Kingdome , which the Father hath appointed unto him , in the world to come , where all things shall be in subjection unto him , when there shall be new heavens and a new earth , as the Prophet Esay testifieth , and Peter also ; and as Iohn foresaw with the new Ierusalem coming down from God out of Heaven , even that heavenly Countrey and Citie , having foundations , which all the holy Fathers thers looked for . And this is the place which Christ went to prepare for them , and for all their children , and wherein ( when he cometh and receiveth them unto himselfe ) they shall be with him , and he will be with them , and God himselfe also , and will dwell with them , and they shall be his people , and he will be their God , as he hath said , Rev. 21. And concerning the words of Paul , 2 Cor. 5. 1. For we know , that if our earthly House of this Tabernacle were dissolved , we have a building of God , an House not made with hands , eternall in the Heavens . Here the Apostle speaketh of our bodies , which hee calleth 〈◊〉 earthly House of this Tabernacle , and before , chap. 4. our outward man , if this be dissolved , we have a building of God , &c. By which he declareth plainly , that as wee beleeve the resurrection of our bodies at the last day ; so we are to know , they shall not be then , earthly , naturall , vile , corrupt , mortall , weak , dishonorable , without glory , as now they are : but they ( both the dead that are risen , and the living being changed ) shall be heavenly , spirituall , incorruptible , immortall , powerfull , honorable , glorious , for so he had testified before , 1 Cor. 15. And in another place again , saying , For our conversation is in heaven , from whence we look for the Saviour the Lord Lord Iesus Christ , who shall change our vile body , that it may be fashioned like unto his glorious body , &c. Phil. 3. 20 , 21. And that this building of God , or House , is not temporall , or fading , but eternall ; and not lying now in the grave , nor being anywhere now in earth ( in respect of this glorious change of cloathing ) but in Heaven , from whence it is to come , as he saith , v. 2. For in this we groan earnestly , desiring to be cloathed upon with our House which is from Heaven , &c. And he calleth it a building of God , an house not made with hands , as having respect unto the day of the Lord , that great day of the generall assembly of them all , his first born ; so cloathed and adorned , when they shall manifestly appeare to be that true and heavenly Tabernacle spoken of , Heb. 8. 2. and 9. 11. that holy Citie , the New Ierusalem , which Iohn saw coming downe from God ou● of heaven , prepared as a bride adorned for her husband ; such a glorious change shal there be of the bodies of the Saints at the resurrection . And as touching the words of Peter , Blessed be the God and Father of our Lord Iesus Christ , which according to his abundant mercy hath begotten us again unto a lively hope , by the resurrection of Christ from the dead , to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in Heaven for you who are kept by the power of God through faith unto salvation , ready to be revealed in the last time . this inheritance incorruptible , &c. is the same spoken of before , ( reserved in heaven ready to be revealed from thence in the last time , as Peter saith , 1 Pet. 1. 5. ) and that within the veil , spoken of Heb. 6. 19. whereinto the forerunner Jesus Christ is for us entred . And for the words of Paul , 1 Thess. 4. 17. Then we which are alive and remain , shall be caught up together with them , to meet the Lord in the aire , and so shall we be ever with the Lord . If the Apostle had said , the Lord would come to meet us in the aire , there might have been some reason for us to think ( as many neverthelesse doe ) that he meant to take us up into heaven from whence he came . But his words being , We shall be caught up to meet him , doe plainly imply , that he cometh unto us , to the earth which is his inheritance , and to some one place therein , which no doubt will be ( as the Prophet sait● ) The mount of Olives , from whence he did ascend , neare unto Mount Sion , where Davids Throne was , and his is to be , according as God said ( notwithstanding all his opposites ) yet have I set my King upon my holy Hill of Sion . And because his elect wil be then ( at his coming ) as they are now , dispersed over all the earth , and he being one person , who can be but in one place at once , and coming from heaven , he will send his Angles , as he hath said , who shall take them up out of all places , to meet him in the aire , and so they shall be ever with him in his Kingdome , which at his appearing shall be manifested , as it is written . Neither is there a word in all the Sc●iptures that speaks of Christs ascending up with his Saints into the heavens ( where he now is ) after his coming , and the resurrection of their bodies ; nor that promiseth the same for their habitation . But that they shall inherit the earth , and dwell therein for ever , there are many words and promises in many places of Scripture , where this is exprest , as Psalm 25. 13. Psalm 37. Mat. 5. 5 Heb. 11. 8. Rom. 4. 13. and sundry other . And whatsoever things are said to be prepared and reserved in heaven for the Saints , or promised as rewards unto them , as Christ saith , Blessed are ye when men shall revile you , and persecute you , and shall say all manner of evill against you falsly for my sake , Rejoyce and be exceeding glad , for great is your reward in heaven , &c. Matth. 5. and other places . All those great rewards and things that no eye hath seen , will Christ bring with him , as it is written , Esay 40. 10. and 62. 11. Rev. 22. 12. And as concerning Gods creation of the Heavens and the Earth , that God should destroy the same , or turn all unto a Chaos again , as some imagine , the Scriptures no where speake to any such purpose , but the clean contrary often , That he hath established it , and will , so that it shall never be moved , as 1 Chron. 16. 30. Psal. 78. 69. Psal. 93. 1. Psal. 104. 5. Psal. 144. 5 , 6. Esay 45. 17 , 18. Onely the corrupt and evill estate of all things , with the curse which our sinnes have caused , shall bee r●moved , in which respect the whole creation is said to groan , and the creature to be delivered from the bondage of corruption , as Rom. 8. So the Heavens and Earth that now are , shall passe away , and no place any more be sound for them , as it is written , Esay 65 , 16 , 17. 2 Pet. 3. 10. Rev. 20. 11. and 21. 1. And all this shall be done in the very same day wherein Christ shall come , as Peter saith , and as Iohn also testifieth , saying , And I saw a great white Throne , and him that sate on it , from whose face the Earth and the Heavens fled away , and there was found no place for them . They are to flye away at his coming . For , corruption and evill may not abide where the Throne of God , and of the Lamb shall be , nor where his holy City shal appeare , and therefore Iohn saith , I saw a new Heaven , and a new Earth , and the former were passed away , &c. It were a very unreasonable thing , & unbeseeming us once to think , that God should make this excellent frame and wonderfull worke of the world , the Heavens , Sunne , Moon and Starres , the Earth , plants , & all other creatures , to destroy the same . This were to make God weak , like unto man , that builds and pulls down again , because it is not to his minde . Neither are we to conceive that God doth alter his purpose in any thing , but what he first determined shall stand . God created not the world for the time or state before the flood , that old world which perished , nor for this corrupt on● that now is , as if it had been the utmost end he had respect unto therein : Nay , but we are to know , it was for that which is to come , where God onely shall be exalted in that day above all , and his anoynted one Jesus Christ be under him King over all the earth , and his redeemed an holy Nation , and a Kingdome of Priests before him for ever , world without end , as it is written , Esay 2. 11. 17. Psalm 2 6 , 7 , 8 , 9. Psalm 72. 8. Dan. 7. 14. Exod ▪ 19. 5 , 6. Ier. 31. 36 , 37. Ier. 33. 20 , 21 , &c. Esay 45. 17 , 18 , 19. 1 Pet. 2. 9. Rev. 5. 10. and sundry other places . The Millinaries wi●l have marrying , and giving in marriage , infants of dayes waxing old , and people to dye in their Christian Monarch . But the Scriptures absolutely deny such things to be in that world where the Kingdome of Christ is to be with his Saints after the resurrection of their bodies , when God shall have created new Heavens and a new Earth , and Ierusalem a rejoycing , &c. as he saith , There shall not be thence an infant of dayes , nor an old man that hath not filled his dayes , &c. Esay 65. And Christ also more fully confirmeth it , saying , The children of this world marry , and are given in marriage , but they which shall be counted worthy of that world , and of the resurrection from the dead , neither marry nor are given in marriage , neither can they dye any more , &c. Luke 20. 34 , 35 , 36. And the Apostle Paul saith to the faithful , Behold , I shew you a mystery , we shall not all sleep , but we shall all be changed , in a moment , in the twinkling of an eye , at the last Trump ; for the Trumpet shall sound , and the dead shall be raised incorruptible , and we shall be changed ; For this corruptible must put on incorruption , and this mortall must put o● immortallity , &c. 1 Cor. 15. 51 , 52 , 53. &c. By all which testimonies it is plain , that in the world to come after the resurrection of the Saints , there shall be no more marrying , nor any more children of dayes , nor old men whose dayes are not filled , nor any mortallity or dying . All these things ( which were before in the former worlds ) shall now cease and be no more , The childe of what dayes soever he was before , few or many , shall die and be changed , as the old man that is an hundred yeares old , there shall be in the resurrection and change no such difference , there shall bee on defect in the child for want of dayes , nor in the old man by reason of many dayes . Both shall be , thence , in a perfect , incorruptible , immortall , and unchangeable estate . But the sinner being an hundred yeares old , shall be accursed , as the Prophet saith : Hee shall have no change for the better , but to a farre worse condition . Now if all these things be so , if there shall be no more infants of dayes , nor old men that have not filled their dayes , nor marrying , nor dying after the resurrection of the just , but all Gods chosen , as well they that are alive , as they that are dead , being raised , shall bee changed to perfection , incorruption , immortallity and glory ; and the sinners be accursed , as the Scriptures declare ; where then will the Millinaries find time , or place , or persons for their Millinary Monarch , let them speak . And as concerning the other sort of Millinaries , I mean those that will have all the prophesies and promises of the Kingdome of Christ with his Saints , so abundantly spoken of in Scripture , fulfilled on a remnant of naturall Jewes , which they imagine shall bee all converted to the faith of Christ , and gathered out of all parts to the land of Canaan , and with the Christian Gentiles , become a glorious Church and Kingdome for a thousand yeares before the end of the world , or resurrection of the bodies of the Saints . Let these also consider the things before spoken , and what I shall here further propound unto them . And first this , That if the promise of the Land of Canaan , ( Gen. 13. 14 , 15 , 17. Gen. 15. 7 , 8 9. Gen. 17. 7 , 8. Gen. 26. 1 , 2 , 3 , 4. Gen. 28. 10 , 11 , 12 , 13 , 14. ) be as plainly and truly made unto Abraham , Isaac , and Iacob their own persons , to be given them for an everlasting inheritance , as well as to their seed , and to all the seed as well as to a part , or any one of them . And secondly , if the Gentiles , which have the saith of Abraham , be of the same seed , and included also in the promise , as well as the Jews having the same faith , as the Lord spake and promised to ▪ Abraham , Gen. 15. 5. and Gen. 17. 9 , 10 , 11. and as Paul accordingly declareth it , Rom. 4. 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. and Gal. 3. 28. For I take it as granted of all , that the children of the promise are counted for the seed , and not the children of the ●lesh , as the Apostle saith , Rom. 9. 8. If all these things be so , as these Scriptures speake , which I suppose no understanding Christian will deny ; Then I demand of them a reason why the holy Fathers themselves , as well as their seed , and all the seed as well as a part , should not inherit the same , and not any one , or part to be excluded , seeing God is faithfull that promised . Let them answer . God did covenant also with Abraham , Gen. 17. 7 , 8. to be his God , & the God of his seed , & he established the same in no plainer nor surer ner than he did to give them the land for an everlasting possession . But if God should faile either Abraham , or any of his seed in this respect , how did he then keep his covenant ? Even so of the other concerning the Land , which Paul expresseth by the name of the World , saying , For the promise that he should be the heire of the world , was not to Abraham or to his seed , through the Law , but through the Righteousnesse of Faith , &c. So that therefore as God will not faile Abraham , nor any of his seed , to bee their God , neither will hee faile to give them the Land of Canaan , and all the world besides ( after the resurrection and change , when all things shall be heavenly ) for an everlasting possession . And all this did Abraham well understand , and looked for the accomplishment thereof accordingly ; as the Apostle declareth , Hebr. 11. saying , By Faith Abraham when hee was called to goe into a place , which he should after receive for an inheritance , obeyed , and went not knowing whither he went . By faith ●e sojourned in the land of Promise as in a strange Countrey with Isaac and Iacob , the ●eires with him of the same promise . For he looked for a Citie which hath foundations , whose Builder and maker is God , vers. 8 , 9 , 10. and so to vers. 13. where hee saith , These all died in faith , not having received the promises , but having seen them afarre off , and were perswaded of them , and embraced them , and confessed that they were strangers and pilgrimes on earth . And they that say such things , ( saith the Apostle ) declare plainly that they seek a Countrey . And truly , ( saith he ) if they had been mindfull of the Countrey from whence they came out , they might have had opportunity to have retu●ned , but now they desire a better countrey , that is an heavenly . Wherefore God is not ashamed to be called their God , for hee hath prepared for them a-Citie , vers. 14 , 15 , 16. And so through the Chapter , the Apostle having spoken of Moses and the Prophets , and others of the faithfull , concerning their faith , and patience in suffering , saith , And these all having obtained a good report through faith received not the promise , God having provided some better thing for us , that they without us , should not be made perfect . vers. 39 , 40. By which testimony of the Apostle it is evident , that all the holy Fathers , Prophets and Saints ( upon the words of the promise ) looked for a heavenly countrey , and an eternall Citie in a better world than this is , and that they all died in faith , and received not the promise , nor might , untill all the seed were accomplished as well they of the many nations , as they of the Jewes . And then they shall hee raised out of their graves , even all the holy Fathers and Prophets , & obtain that better resurrection wch they so confidently ( in their pilgrimages ) and suffrings hoped for , and be delivered ( all of term ) from all their captivities and troubles , and brought to their owne land , where Christ their Redeemer shall be their King , and they with all their seed be an holy nation , and a kingdome of Priests unto God the Father for ever , according as Moses and the Prophets , and Christ and his Apostles have spoken . But that all the Jewes and Israelites now remaining , should be all converted to the faith of Christ , and become a great nation and kingdome , this is a thing not onely beyond all probability in reason , but also besides all ground of Scripture . The sayings of Paul , Rom. 11. which they chief●y alledge , make nothing at all to such purpose : he speaketh only of them of the election , both in respect of the time past , as in the dayes of Elias , vers. 2 , 3 , 4. and his own present time , as vers. 1. 5 , 6 , 14. And also of the time from thence to come , and severeth and distinguisheth them from the rest ; ( the reprobate part ) as verse 7. where he saith , What then , Israel hath not obtained that which he seeketh for , but the election hath obtained it , and the rest were blinded , according as it is written , God hath given them the spirit of slumber , eyes that they should n●t see , and eares that they should 〈◊〉 heare unto this day , vers. 8 , 9 , 10. And again , v. 15. For I would not , brethren , that ye should be ignorant of this mystery , lest yee should be wise in your owne conceits , that blindnesse in part is hapned to Israel untill the fulnesse of the Gentiles be come in . Blindnesse in part , hee saith not in the whole , he still reserveth them of the Election , as in v. 7. The Election obtained it , the rest were blinded . And so vers. 18. As concerning the Gospel , they are enemies for your sakes : But as touching the Election , they are beloved for their Fathers sakes : hee still severing them of the election from the rep●●bate part ; against whom in another place he concludeth , saying , Who both killed the Lord Iesus , and their owne Prophets , and have persecuted us , and they please not God , and are contrary to all men , forbidding us to speak unto the Gentiles , that they might be saved ▪ to fill up their sin alwayes , for the wrath is come upon them to the uttermost , 1 Thess. 1. 15 , 16. According to that which Moses had foretold of them long before , Deut. 28. 49. And Esay 6. 9 , 10. David also , Psal. 69. 21 , 22 , 23 , 24 , 25 , 26 , 27. And Christ himselfe , Luke 21 , 22 , 23 , 24. All which hath been seen fulfilled not only upon those of that present age , who so obstinatly stood out against Christ and his Apostles , and their manifest approved testimonies to the very destruction and and desolation of Ierusalem ; but upon their posterity also to this day , even as it was foretold , and as themselves in their rage against Christ , cryed out , saying , His blood be upon us and upon our Children . For this blindnesse and wrath fore-told , was to continue upon them not for a short time like to the captivity in Babylon , nor for a thousand and six hundred yeares , as already it hath , and then , or soon after to cease , as the Millinaries imagine ; nay but continually as David said , Psal. 69. 23. 24. alwayes , even untill the fulnesse of Gods elect Gentiles should come in , as Paul concludeth , Rom. 11. 25. which must needs be understood to the end of the world , because the fulnesse of them will not be come in till then . And so the fulnesse of the Gentiles being come in , as the Apostle saith , All Israel shal he saved , as it is written , There shal come out of S●m the Deliverer , and shall turn away ungodlinesse from Iacob ; v. 26. meaning by all Israel and by Iacob , all the whole house spirituall , even every one of that seed of Abraham , Isaac , and Iacob , who are the children of the promise , and heires with them , according to Rom. 4 , 13 , 14 , 15 , 16 , 17. Rom 9. 8. Gal. 3. 7 , 8 , 28 , 29. Not one shall be lost of what Nation , Tribe or people soever , they that have been in times past , are now , or shall be hereafter among the blinded Jewes , or the ten Tribes , wheresoever disperst , the Lord that knoweth them all , will search them out , and gather them together , that they with their Fathers and their brethren , Gods elect Gentiles ( whom the Lord will also search out and bring , ) may make up that one fold , and one nation , to that one King and one Sheepheard , Jesus Christ , and be the Tabernacle and Sanctuary of God for evermore , as Ezekiel prophesied , chap. 37. and as Christ also fore-shewed , Iohn 10. 10. Rev. 21. 2 , 3 , 4. All these things considered , what ground or foundation is there to be thought the Millinaries can find in Scripture for a thousand years Monarch of any kind , let them search and see . Nay , if they did rightly understand the Scriptures that speake of those glorious things that are to be manifested at the appearing of Christ and his Kingdome , and of the signe going before the same , and the end , they would know that there is not , nor will be found so much as one hundred years time to come ( here in this world ) for any Monarch or Kingdome soever . And were they not too highly conc●ited of their own wisdome , they might perceive is by that which is 〈◊〉 ( though in a plain and simple way ) exprest ; they would reprove their own thoughts , repent of their error , and not any longer hold it as an Article of their faith , that there must be such a Monarch as they speak of : nor think that the present reformation in respect of the Ministery and forme of Church-government , is the beginning thereof , that Christ is thereby set upon his throne , 〈◊〉 some of them give out . Nay , But would rather know this , that if there be any thousand years Monarch fore-told in the Scripture , that should in this world rule over the nations under the name and profession of Christ and his Church , 〈◊〉 is that of Rome and no other , which hath made such a profession , and hath so ruled 1240 yeares already , there lacking but 20. more at most to make up the 1260. ( the full time determined in Scripture for that B●ast and his Church to rule ) which being acco●plished , and his City 〈…〉 in that year● of his number 666. ( as will be known throughout the world when it is ) there will bee thence but 45 y●ar●● more to the end , as the Lord hath diclared , Dan. 12. where he having spoken of the abomination of that Man of Sin , and numbred the dayes thereof to be ( according to the Chaldee account ) 1290. faith , Blessed is he that waiteth and cometh to the 1335. dayes . And then faith to Dani●l ; But goe thou thy way till the end be , for thou shalt rest and stand in the lot at the end of the dayes , vers. 12 , 13. So that if Daniel was to goe his way till the end should be , and shall stand up in the lo● at the end of the 1335. dayes , as the Lord hath there spoken , then the end of the world must needs be at the end of those dayes . Let this be considered : for the word of the Lord is true . And concerning the signes that are to go before that day of the Lord , & end ( that we may understand things clearly ) we are to consider first , how the estate now standeth as this present , and then what i● to follow according to the Scriptures . That the end was not to come till first the Man of Sinne should be revealed , and his dayes ended ; it is plainly fore-told in Scripture , and beleeved by many , and that his dayes are now neare at all end . And it was also fore-told that those dayes of the abomination and tribulation , should ( for the elects sake ) be shortned , and that the light of the Gospel ( which Antichrist and his false prophets had obscured ) should break forth for the saving of the elect , and convincing of those their enemies , which hath been and is in part fulfilled , and shall more clearly and fully , after the full end of those abominable dayes ; as the Scripture declares . The Lord having now in this last age of the world , a great number of his elect to call and sanctifie , his last fruits being now to be all gathered in , for which cause also peace is to be in Christendome the most part of those fourty five years , according to Ezek. 38. 8 , 11 , 12. and Dan. 12. 12. Even untill Satan shall be loosed out of his prison , and ( with those foule spirits of Devils ) go forth unto the Kings of the Earth , and of the whole world , to deceive them , and the nations of the foure quarters of the earth , Gog and Magog , to gather them together to battell ( whose number is as the sands of the Sea innumerable ) and shall compasse the Camp of the Saints about , and the beloved Citie , for a litle season , untill fire shall down from God out of heaven and devoure them , as it is written , Ezek. 38. 3 , 4 , 5 , 6 , 7 , 8. Ezek. 39. 2. Rev , 16. 4. Rev. 20. 7 , 8 , 9. And then , in the time of this battell , will be that great earth-quake spoken of Rev. 6. 12. Rev. 16. 18. that great sh●king in the Land of Israel , foretold by Ezek. 38. 18 , 19 , 20. that of which it is said , Yet once more will I shake not the earth onely , but also heaven , testified Heh. 12. 26. from the words of the prophet , Hag. 2. 6 , 7. Then shall the Sunne be darkned , and become black as Sackcloth of haire , the Moon shall lose her light , and also become as blood , the Starres shall fall from heaven to the earth , and the powers of heaven shall be shaken , as it is written , Esay 34. 4 , 5. Ioel 2. 30 , 31. Ioel 3. 14 , 15 , 16. Matth. 24. 29. Rev. 6. 12 , 13. 14. All which things being figuratively intended according to that in Rev. 8 ▪ 12. and Rev. 12. 1. fulfilled long agoe . So that by the Sunne we are to understand the Gospel of Christ , and the l●ght thereof : and by the Moon , the earth , and the i●habitants of it , whose light of f●ith , and 〈◊〉 , depen● on the light of the Gospel , as the light of the naturall Moone doth on the light of the Sunne : and by the Starres , those in the Church of God as are in place as st●rrs and lights to the world ; some of which , b●●ng faithfull , sh●ll ●e 〈◊〉 , and fall to the earth , for the witnesse of Christ and his truth , l●ke unto that third p●r● of the starres in the primitive time , whom the Dragon with his taile drew downe and cast to the earth , Rev. 12. And others being unfaithfull , like untimely Figges , shall fall away from Christ and his Gospel , to Mahumatisms and other heathenish Apostasie and wickednesse . And by the powers of heauen , th outward estate of the Church , and all meanes of salvation to the world . The number of Gods elect being accomplished , the limited day of grace will be ended , and there shall be time no longer , no time nor place , for any man more , to turn unto God by repentance , and reconciled unto him by faith in Christ . He that is unjust , let him be unjust still , and he which is filthy let him be filt●y still , and he that is righteous let him be righteous still , and ●e that is holy let him be holy still . This will be the case at this time , as the Lord hath spoken , Rev. 10. 7. Rev. 22. 11. Where he also saith , And behold , I come quickly , &c. vers. 12 , 13. The Armies of Gog will now spread themselves upon the breadth of the Land , throughout the Lords mountains , as it is said , Ezek. 38. 8 , 9. And there will be a great shaking in the land of Israel , and the troubles for the time will be great . But the Lord God ( he having respect to his faithfull in defence of ●hem , and for his own holy name & glory sake ) will call for a Sword agai●st them throughout all his mountains , every man● Sword shall be against his brother , and the Lord will plead against them with pestilence , and with blood , and will rain upon Gog , and upon all his Bands , and the many people with him , an over flowing rain , and great hailstones , fire and brimstone , and they shall fall upon the mountaines of Israel , and bee devoured , as it is written , Ezek. 38. 21 , 22. Ezek. 39. 3 , 4 , 5. Rev. 16. 24. Rev. 20. 4. So the moon will be turned into blood . The Lord will now bathe his sword in heaven , as he hath said , Esay 34. 4 , 5 , 6. The land shall be soakt with blood , and the dust thereof made fat with fatnesse . Hee will call every feathered fowle , and every beast of the field , and say , Assemble your selves and come , gather your selves together on every side to my slaughter that I do sacrifice for you , even a great sacrifice upon the mountains of Israel , that ye may eat flesh , and drink blood . Ye shall eat the flesh of the Mighty , and drink the blood of the Princes of the earth of Rammes and of Lambs , and of great goats , of Bullocks , all of them fathings of Bashan , and ye shall eat fat till ye he full , and drink blood till ye be drunken of my sacrisice which I have sacrificed for you . Thus shall ye be filled at my table with Horses , with Chariots , with mighty men , and with all men of war ▪ saith the Lord God , Ezek. 39. ●0 , 18 , 19 , 20. according to Esay before mentioned ; who thereupon sayth , For it is the day of the Lords vengeance , and the yeare of recompence for the con●roversie of Sion , Esay 34. 4 , 5 , 6. 7 , 8. As also chap. 63. 4. For the day of vengeance is in my heart , and the yeare of my redeemed is come . For , as the Dragon , or Romans , compassing Ierusalem about , was , as Ch●ist fore-told his faithfull , the very last and infallible signe of the desolation thereof ; so this of the Dragons compassing the Camp of the Saints , and beloved City with his Armies of Gog and Magog , and their destruction by fire from heaven , will bee the last and most certain signe of the end of this world , and of the coming of Chr●st in his Kingdome : And therefore Ezekiel as well as Esay , thereupon faith , Behold it is come , and it is done , saith the Lord , this is the day whereof I have spoken , Ezek. 39. 8. And Rev. 16. upon the very same , when the seventh Angell had powred out his viall into the aire , there came a great voyce out of the Temple of heaven , from the Throne , saying , It is done . And Rev. 21. after the same destruction of Gog and Magog , And he that sate upon the Throne , said , Behold I make all things new , and he said unto me , It is done . I am Alpha and Omega , &c. verse 5 , 6. Let all sorts of Millinaries consider of these things and know , that there is not so much as one hundred yeares time to come of this world , before the end , for any Kingdome , Lordship , or State soever . And let them see their error and great mistake of the Scriptures , and repent of the same , and take heed of all such vain aspiring thoughts of greatnesse here , of pride , of covetousnesse , and of all carnall and worldly de●ires , and that they scorn not to bee admonished . Let them be content with any low estate in this world , and preferre godlinesse for their gain , and not think much , nor envy at it , that they of Rome should have the priviledge and honour to bee the onely thousand yeares monarchy that ever was , or shall bee in this world . Nay , but let them alone with it to have it ; for it is all the portion of happinesse they are ever like to have , which will shortly cost them deare . And ye that are the children of the promise , and heires with Christ of the everlasting Kingdome ; to whom chiefly I present all these things ; Take heed also and remember the words of Christ , Luke 21. where he having fore-told of the great troubles and signes that should goe before the day of his coming , and end of the world , exhorteth you saying , And take heed to your selves , lest at any time your hearts be overcome with surfeiting and drunkennesse , and cares of this life , and so that day come upon you unawares , vers. 24. Meaning by surfeiting and drunkennesse , that of the soule , with the wealth , pride , fulnesse , pleasures , profits , and prmotions of this world , which will assault you , and are apt to entangle even your minds , they being things pleasing corrupt nature of flesh and blood . Nor on the other side , with the cares of this life , which doe much quench the Spirit , and take off the affections of the minde from the love of Christ and his truth , and from minding the heavenly and eternall things to come . And therefore left that day should come upon you unawares , the Lord fore-warneth you to take heed to your selves , and giveth you a strong Reason to perswade you to it , saying ; For as a snare shall it come upon all them that dwell on the face of the whole earth , vers. 35. Meaning by All them that dwell , &c. all the ungodly reprobate people of the world , whose soules are drunk with all those things , their hopes , their hearts delights and dwellings , being there with them . And therefore he exhorteth you again , that are his pilgrimes , and dwell not here , saying , Watch ye therefore , and pray alwayes , that yee may be counted worthy to escape all these things , and to stand before the Son of Man , vers. 35. And meaning by Wat●hing & praying always ; always indeed , in the spirit , every houre of the day , and watch of the night , according as he had said before , L●ke 18. 157 , 8. And as Paul saith , Eph. 6. 18. 1 Th●ss . 1. 5 , 7. 1 Pet. 4. 7. And be ye ware of those learned Authors of the Millinarie Doctrine , who would make ye beleeve that the words and exhortations of Christ , Luke 21. 9 , 34 , 35 , 36. and of the Apostles , Hebr. 10. 23 , 24 , 25 , 35 ▪ 37. Iam. 5. 7 , 8. 1 Pet. 4. 7. ) did concern the Christian Jews onely in that time , and were to be understood of the coming of the Roman power against Ierusalem , and end of the Jewes State ( fulfilled above 1500. yeares agoe ( but was then neere at hand to come ) judging it a senslesse thing to watch and pray in respect of the coming of Christ , and end of the world , so long before it should be . A● in a Book intituled . The Apostasie of the latter times , pag. 88 , 89 , 90 , 91. By Ios●ph Mede , approved by D. Twiss● . Whereas it is very plain , that Christ and the Apostles ( in all 〈◊〉 places ) speak of the coming of Christ in his glory , and end of the world , and have respect to the Christian Gentiles , as well as to the Christian Jewes , which those learned men ought to have known , and that it was no senslesse thing , nor without reason or cause to watch and pray in hope and expectation of the same , especially considering , that all the wise virgins in all ages and times , did so watch and pray , and though ( they being weak ) did some times slumber and sleep , yet they had their lamps alwayes burning , and oyle with them , expecting with fervent desires in their heart , the coming of their Lord the Bridegroome . For they well understood by the word of the Lord , that all those evill servants , and foolish Virgins , which say in their heart , My Lord delayeth his coming , and begin to smite their fellow-servants , and to eat and drink with the drunken , not caring to watch or pray in respect of his coming , nor to have oyle or light in their lamps , and so live and die , will be so found in that day of the Bridegroomes comming , and shall then be shut out from ent●ing into the Bride chamber for ever . Therefore ye that are the Lords faithfull and wise Servants , and of the wise virgins , watch ye , and pray alwayes in the Spirit , as Christ and his Apostles have exhorted you , and in meeknesse doe ye minister unto your fellow-servants ( in the House ) good things , whatsoever those evill servants , and foolish virgins say or doe . And take ye heed also of those , who would make ye beleeve , that the Bridegroome Jesus Christ is already come , and fitteth now in the Throne of his glory , judging the quick and the dead . That the resurrection of the Body , spoken of 1 Corinth . 115● . and other places , the perfection , the salvation , the glory , and all whatsoever the Scriptures have spoken concerning Christ and his Kingdome and reign with all his Saints , are now at this present time ( in a secret mysticall manner fulfilled , turning all Scriptures into allegories , and making Jesus Christ a mysticall thing , and all persons names , matters and things therein spoken of , and written , to have my-sticall meanings , which they undertake to declare in a kind of Philosophicall way . And is well pleasing to those wandring professors that could never yet learn to repent of their sins unto God , and de●ire mercy through faith in Christ , like the similitude of the lost Sonne , and poore publican ; but having turned from one opinion , and form of Religion to another : and now , at last , meeting with this , readily entertaine it ; and especially such men , as are most delighted with their Philosophy , tending so much to liberty , and such wanton women , as like to fulfill their carnall pleasures , of which sort the most are that embrace the doctrine , as experience proveth . And strong reason ariseth from their doctrine , that it should be so . For if Christ be already come in his glory , &c. And that the resurrection of the body is now , while men live , and that when they dye they return into their first principles , and so remain for ever , as they were before they knew they had a Being , as they say . Then well may they eat and drink and take their pleasure : for who knoweth of any felicity or pain he had before ? Therefore take heed , hearken not unto them , but know yee , and beleeve it assuredly , that the Lord Jesus Christ shall come personally and truly , and be seen in his glory with all his Saints , as hee was by Peter , Iames and Iohn ( with Moses and Elias ) in the holy mount . And the bodies of the Saints shall be truly raised and changed , as before is proved by cleare Scriptures . And be ye ware also of those that shall offer to perswade you , that the Scriptures which we have in our native language , is not , nor do declare unto us , the word or minde of God ; but that we must looks for some new Apostles , endued with such miraculous gifts as Peter and the other Apostles once had , to be sent from God to instruct us , and to plant new Churches . Or that another Elias must come and restore all things , before we can know the truth , or see a true Church . Beleeve them not , but know yee , that if it were true , that some places of Scripture should be , by the ●ranslators , or by the Copier mistaken , or mistranslated , yet could not that make the word or mind of God in the same places , unpossible to bee understood , especially by those servants of God , which have that unction from the holy O●e , whe●eof the Apostle I●hn speaketh , ( and which Chris● promised should be with them to the end of the world ) or if it could , yet doth it not therefore darken or deprive them of the understanding of all , or any of the rest . N●y , the grace and wisdome , the Divine power and majesty of the Scriptures , as they are in our nativ● Language , proveth the same to bee the word of God , declaring hi● mind and will unto us . And as for miracles to confirm it , there is no need , because that hath been done sufficiently already . Neither is there such necessity of new Apostles , or of another Elias , or of one to come from the dead to instruct the people . Nay , but as Christ said once , in way of admonition to such persons of the Jewes , They have Moses and the Prophets , let them heare them , &c. So now , we have Moses and the Prophets as well as they ; yea more , we have Christ and his Apostles ▪ and we have the Elias also that was to come , even Iohn the Baptist , insomuch as we have his , and their words ▪ their testimonies and examples . And Christ himselfe prayed for those that should beleeve in him through their word , Iohn 17. And if we will not heare nor be perswaded by them , to repent and beleeve , neither will we if new ones , or some of them should come and preach anew unto us . And as concerning the Church , or House of God , the Apostle Paul declareth unto us plainly , that it is , and hath been ever since his time , built upon the foundation of the Apostles and Prophets , Iesus Christ himselfe being the chiefe corner stone . There are no new builders to be looked for , to lay a new foundation . And the living stones of this House , are those wise Virgins that have their lamps alwayes burning , waiting and attending the comming of their Lord the Bridegroome , whose great Day is so neere a● the Dore . And so unto your sensure who are the children of the Bride-chamber , I refer all these things . And the grace of our Lord Iesus Christ be with you all . Amen . And if any man shall conceive that I have herein been to bold , let him consider what one saith ▪ We having the same Spirit of Faith according as it is written , I have beleeved , and therefore have I spoken , We also beleeve , and therefore speak . FINIS . 
A58814	----	A sermon preached at the funeral of Dr. William Croun on the 23d of October, 1684, at St. Mildred Church in the Poultrey by John Scott ... Scott, John, 1639-1695. 1685 Approx. 56 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A58814 Wing S2068 ESTC R10207 11907070 ocm 11907070 50732 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58814) Transcribed from: (Early English Books Online ; image set 50732) Images scanned from microfilm: (Early English books, 1641-1700 ; 511:11) A sermon preached at the funeral of Dr. William Croun on the 23d of October, 1684, at St. Mildred Church in the Poultrey by John Scott ... Scott, John, 1639-1695. [4], 30, [1] p. Printed for Robert Horne ..., and Walter Kettilby ..., London : 1685. Advertisement: p. [1] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Croone, William, 1633-1684. Judgment Day -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion TO THE Truly Pious and Virtuous Mrs CROUN . MADAM , WHen you requested me to Publish this Discourse , I found you in that Mournfull condition , that 't would have been a degree of Inhumanity not to have gratified your desire : And therefore , though I was sufficiently sensible how much short I had fain of both my Subjects , viz. that comfortable one of the Text , and that sorrowfull one of the Occasion ; yet my Compassion overswayed my Reason , so that I can plead no other excuse to the World for this very defective Publication , but that I had not ill nature enough to resist the Importunate Tears of an afflicted Friend , and a sorrowful Widow . As for the Sermon , all I can say for it is this , That it Treats of a very Noble Argument , and such as carries comfort enough with it to ease and relieve the most dejected mind , and therefore is of all others the most fit and proper for your Meditations ; for there is no present affliction , no , not yours , can cause you to suppose your self miserable , so long as you are within hope and expectance of the blessed state of eternal life . O , Good Madam , while you are making your Mournfull descants on your dear Loss , consider now and then , that you are Iourneying towards that blessed place , where you will find infinite Myriads of better Friends , and dearer Lovers , than that best of Husbands , whose Loss you bewail , and who love each other far more and better even than you and he did ▪ and have this peculiar advantage beyond the happiest Lovers here , That they shall live an eternal life together , and to everlasting Ages enjoy one another , without being ever interrupted in their enjoyment , with the Melancholy prospect of being at last divided from each others society and embraces . This , with all those other innumerable comforts wherewith this fruitfull Theme abounds , you will find the best Cordial in the World for a drooping mind . That therefore what I here present you may often put you in mind of Heaven , and quicken your endeavours after it , and refresh your sorrowfull heart with the joyfull prospect of it , is the earnest prayer of , MADAM , Your most affectionate Friend , and faithfull Servant , John Scott . A SERMON Preached at the FUNERAL , &c. Matth. 25.46 . — But the Righteous into life eternal . IN the foregoing verses of this Chapter our Saviour describes the process of the day of Judgment , and the different Fates to which good and bad men ( whom he describes under the Characters of Sheep and Goats ) shall then be sentenced and consigned , and then he summs up the whole discourse in the words of the Text , These , that is , the Goats , or the Wicked , of whom he had been discoursing in the verses immediately preceding , These shall go away into everlasting punishment , but the Righteous into life eternal ; where by the Righteous we are to understand the truly Pious , and Vertuous , that is , they who render to God , to Men , and to themselves all that duty they owe in their respective Relations and Circumstances : for all our Duties being Dues , our performance of them is nothing but the discharging of our Debts , or being strictly Righteous in rendring to God , and Men , and our selves , what we owe to each by an immutable obligation : and hence the whole Duty of Man is in Scripture very often called by the name of Righteousness , and those who comply with their whole Duty , are frequently styled Righteous , because , to be Righteous , is to render to every one his due , and to render every one his due , is the whole Duty of Man ; so that the meaning of the words is this , they who have been good Men in all their respective Relations , and Circumstances , who have made it the business of their lives to render to God all that Piety and Devotion , to their Neighbours all that Justice and Charity , to themselves all that Sobriety and Temperance which is due from them , both by the command of God , and the judgment of right reason , they , as a reward of this their universal Righteousness , shall by this final judgment be transmitted unto life eternal . In the prosecution of which Argument , I shall endeavour these two things . First , To shew what is here meant by life eternal . Secondly , Wherein this eternal life consists . As for the first , By life here , is plainly meant happiness , for so it 's very usual with Scripture to express the blessings it promises to Men , whether they be temporal or eternal . By life thus , the temporal Blessings promised in the Old Testament , are frequently exprest by this Phrase , as you may see at your leisure , Deut. 30.15.19 . Lev. 18.5 . Ezek. 20.21 and hence the Statutes of the Mosaick Law are called the Statutes of life , Ezek. 33.15 . and as the Temporal Blessings in the Old Testament are commonly expressed by life , so are also those Eternal Blessings of the future life promised in the New , so Matth. 18.8 . Matth. 19.17 . John 3.36 . and because these Blessings are not Temporal , but Eternal , therefore that life by which they are expressed , is styled eternal and everlasting , so 1 Tim. 1.10 Rom. 6.22 , 23. and that it is not called eternal life , merely as it is a state of endless Being and Existence , is evident , because Being , and Existence , are indifferent things , abstracted from the sense of Happiness and Misery , but eternal life is proposed to us as a thing that is infinitely desirable in it self , as being the Crown and Reward of all our Obedience , for which reason it is called the Crown of Life , Iames 1.12 . and therefore the reason why they are expressed by life , is , because life is the root of all our sense of pleasure , without which we are nothing else but lumps of stupid and insensible flesh , incapable of perceiving either pleasure or pain ; so that all sensation being founded in life , and all pleasure being a sweet and gratefull sensation , by a very easie figure the natural effect and operation of life is expressed by life it self , and indeed all the advantage of living consists in living in a sense of pleasure , and therefore it hath been very much disputed among Philosophers , whether this Temporary state of ours , in which there is so great an intermixture of pain with pleasure , doth not better deserve the name of Death , than Life ; and those of them who thought it more liable to Misery , than Happiness , affirmed it to be a state of death , and stifly maintained this Paradox , that at our birth we die into a worse state than non-existence , and at our death are born into a true and proper state of life : but they who counted our present life to be intermixed with more pleasure than misery , esteemed it a privilege deserving the name of life , which is an argument that both placed all the privilege of living in those pleasant perceptions that are founded in it : and thus according to the Scripture Philospohy , to live as it imports advantage to us , is to live in the sense of joy and pleasure : so Psal. 22.26 . The Meek shall eat and be satisfied , they shall praise the Lord that seek him , your heart shall live for ever , that is , rejoice for eve● so also 1 Thes. 3.8 . How properly therefore may the 〈◊〉 state of bliss be expressed by Life , since 't is the proper scene of happiness , where joy and pleasure do for ever abound , where there is an inexhau●●●ble spring of pure unmingled delights , issuing forth in Rivers of Pleasure from God's Right Hand for evermore ? So that if there be any thing worthy of the name of life , 't is doubtless the blissfull state of those happy Souls , who live in a continued sense of all those joys and comforts that an everlasting Heaven imports . I now pass on to the next thing proposed , which was to shew wherein this everlasting life consists . And here I do not pretend to give you a perfect Map of all the Beatitudes of that Heavenly State , for that is a Task fit only for an Angel , or a glorified Spirit ; all I aim at , is to give you such an imperfect account of it , as God hath thought fit to impart to Mortals in the Scripture , which though it fall infinitely short of the thing it self , yet is doubtless the best and utmost that our narrow Capacities can bear . In short , therefore , concerning this blessed State , God hath revealed to us these fix things : 1. That it includes a most perfect freedom from evil and misery . So Rev. 7.16 , 17. and hence also it is called a state of Rest , Heb. 4.9 , 11. Rev. 14.13 all which expressions plainly denote this state to be a perfect Sabbath and Jubilee of Redemption from all evil and misery : for as soon as the Souls of good Men depart out of this Corporeal State , in which they now live , they are immediately released from all those bodily passions of hunger and thirst , and pain and diseases , whereunto they are now liable by reason of their union with the body ; and having in a great measure conquered their Wills whilst they were in the Body , and subdued them to the Will of God , they must immediately commense into an high degree of perfection ; for being freed from the incumbrances of flesh and bloud , from the importunities of body passion and appetite , and the temptations of sensuality that do now continually solicite them , they will be no longer liable to those irregularities of affection that do here disturb the tranquillity of their minds ; and so their actions and affections being always regulated by their reason , their Consciences will be no more bestormed with those terrours and affrightments [ which nothing but the sense of guilt can suggest to them ] but enjoy a perpetual calm and serenity : so that they being translated into an immortal condition , will be released from all the sad accidents of Mortality , from pain and sickness , hunger and thirst , from all corporeal passions and grievances and so no sensitive sorrow can interpose between them and their happiness to disturb their fruition , or interrupt the current of their Joys ; and being translated into a state of perfect purity and goodness , they will be also freed from all the sorrowfull appendages of a sinfull condition , from dread and anxiety , from shame and remorse , and from all the corroding anguish of a wounded spirit , and so they will be liable neither to sensitive , nor rational trouble , and having nothing either from within or without , to intermeddle with their Joys , and disturb the scene of their happiness , they will be at perfect rest , and for ever enjoy a most undisturbed repose . O blessed day , when I shall take my leave of sin and misery for ever , and go to those calm and blissfull Regions , whence sighs and tears , and sorrows , and pains are banished for evermore . 2. That it includes a most intimate enjoyment of God ; for God being a rational good , is no otherwise capable of being enjoyed by reasonable Beings , but by knowing , loving , and resembling him ; all which ways he hath promised that we shall enjoy him when are are arrived in that blissfull state . For as for the knowledge of him , St. Paul tells us , that whereas we now see through a glass darkly , we shall then see him face to face , &c. 1 Cor. 13.12 . and St. John , that we shall see him as he is , 1 John 3.2 . which expressions must needs import such a knowledge of him as is unspeakably more distinct and clear than any we have in this present state . For then the Eyes of our Minds shall be so invigourated , that we shall be able to look on the Sun without dazeling , to contemplate the pure and immaculate glories of the Divinity , without being confounded with its brightness , and our understanding shall be so exalted , that we shall see more at every single view , than we do now in volumes of discourse , and the most tedious trains of inference and deduction , and enjoying a most perfect repose both from within and without , we shall have nothing to disturb or divert our greedy contemplations ; which having such an immense Prospect of Truth and Glory round about them , shall still discover farther and farther , and so entertain themselves with everlasting wonder and delight ; for what an infinite pleasure will that All-glorious object afford unto our raised minds , which then shall no longer labour under the tedious difficulties of discourse , but , like transparent Windows , shall have nothing to doe but only to receive the light which freely offers it self unto them , and shines for ever round about them ; when every new Discovery of God , and of the bottomless secrets and mysteries of his Nature , shall inlarge our Capacities to discover more , and still new discoveries shall freely offer themselves as fast as our minds are inlarged to receive them . This doubtless will be a Recreation to our Souls , infinitely transcending all that we can conceive or imagine of it ; especially considering that all our knowledge shall terminate in love , that sweet and gratefull passion , that sooths and ravishes the heart , and dissolves it into joy and pleasure ; for God being infinitely good and amiable , the more we know , the more cause and reason we shall have to love him : when therefore we are arrived to that degree of knowledge which the beatifical Vision implies , we shall find our hearts inflamed with such a degree of love to him , as will issue into unspeakable delight and satisfaction , and even overwhelm us with ecstasies of joy and complacency . For if those Divine illapses , those more immediate touches and sensations of God , which good men sometimes experience in this life , do so affect and ravish them , that they are even forced into Triumphs and Exaltations ; how will they be rapt and transported in that state of vision , when they shall see him so immediately , and love him so vehemently , and their whole Soul shall be nothing else but one intire globe of light and love , all irradiated and inflamed with the vision and beauty of the Fountain of Truth and Goodness . But alas ! as these joys are too big for mortal language to express , so are they too strong for mortality to bear ; and should we but for one day or hour see God , and love him , as those glorified Spirits do , we should questionless die of an ecstasie of pleasure , and our glad hearts being tickled with such insupportable joys , by endeavouring to enlarge themselves to make room for them all , would quickly stretch into a Rupture . But as our knowledge of God shall terminate in the love of him , so both together shall terminate in our resemblance of his perfections , for we having so immediate a prospect of his beauties , and being so infinitely inamoured with them , with what inexpressible vigour shall we set our selves to imitate , and transcribe them , and our imitation being invigourated with a knowledge so clear , and a love so vehement , can never fail of producing the desired resemblance ; so that the more we know God , the more we shall love him , and the more we know and love , the more we shall imitate and resemble him ; and then both our inward motions and outward actions being all of them pure and perfect imitations of God , cannot fail of producing a most glorious agreement between his Original , and our Copy ; so that whilst we interchangeably turn our Eyes to God and our selves , and compare Grace with Grace , Beauty with Beauty , 't will fill our minds with unspeakable Content , to see how the Image answers to the Prototype . For if from our love of God there must necessarily result to us such ineffable joy and complacency , what a ravishing delight will it afford us , to see the signatures of those Adorable Beauties , for which we love him , stamped and impressed upon our own Natures , when the glory that shines about , and inflames us , shall shine into us , and become our own ; and those amiable Idea's of him which are impressed upon our understanding , shall stamp our Wills and Affections with their own resemblance . For so the Apostle tells us it shall be 1 John 3.2 . Lord , how must our Souls be inlarged and widened , to be able to contain all those mighty joys that must necessarily spring from our fruition of thee ; and to what a degree of happiness shall we be advanced , when we shall be entertained with all the delights that the enjoyment of such an infinite good can afford us ; and have hearts great enough to contain them all , without being overcharged with their weight and number ! 3. That it includes a most indearing fruition of our glorified Saviour . And this certainly is none of the smallest ingredients of that blissfull state , that we shall be ever with our blessed Lord , as the Apostle expresses it , 1 Thes. 4.17 . for herein it 's evident , the same Apostle places one great advantage of the future state , Phil. 1.23 . and indeed it is impossible , but it must be a vast addition to the happiness of all virtuous and greatfull Souls , to see this their blessed Friend and Benefactor , who came down from the Bosome of his Father , and for their sakes exposed himself to a miserable life and death ; to see him sitting at his Father's Right Hand , Crowned with Majesty and Honour , surrounded with the whole Quire of Angels and Saints , like a Sun in the midst of a circle of Stars , for lovers mutually partake of each others joys and sorrows ; and therefore as the lovers of Jesus , when they saw him hanging on the Cross , covered with wounds and blood , with scorn and undeserved Infamy , sympathized with him in all his sorrows , participated the shame of all his Reproaches , felt every Pain and Agony he indured , echoed to every sigh and groan he breathed ; so when they behold him on the Throne of Heaven , shining with Glory and Honour , and surrounded with infinite pleasures and delights , they sympathize with him also in all his happiness , they rejoyce in his joys , exult in his glories , and triumph in his exaltation ; so that his happiness is a common bank , in which all the Inhabitants of Heaven have a share , and every joy he feels strikes every heart throughout all the Assembly of his happy lovers : for how can any gratefull Soul forbear being ravisht at the sight of his happiness , when she considers how she was healed by his stripes , and glorified by his Humiliation ? But when this best Friend of Souls shall not only permit me to see his Happiness , but also introduce me into it , when his blessed mouth shall bid me welcome , and pronounce my Euge bone serve , Well done good and profitable Servant , enter into thy Masters joys , what tongue can express the Heaven of joy it must needs create in me ! O blessed Jesu , how inconceivably happy will that day be , when I , who am loaded with so many vast obligations to love thee , shall be introduced into thy presence , to see thy glory , and sympathize in thy joy , as thou didst in my misery ; to thank and praise thee face to face for all those wonders of love with which thou hast obliged me , and to bear a part in that Heavenly Song , Worthy is the Lamb that was slain to receive power and riches , and wisedom , and strength , and honour , and glory , and blessing , who hast redeemed us unto God by thy bloud , out of every Kindred , and Tongue , and People , and Nations , Rev. 9.12 . 4. Eternal life also includes a most delightfull converse and society with Angels , and glorified Spirits ; for when we come to the City of the living God , the Heavenly Jerusalem , the Apostle tells us what our Society will be there , viz. The innumerable company of Angels , the general Assembly and Church of the first born , God the judge of all the spirits of just men made perfect , and Iesus the Mediator of the New Covenant , Heb. 12.22 , 23 , 24. As for our Society with God and Jesus , you have already heard , and as for all the rest , it consists of Angels , and the departed Spirits of good men , which being stript of all those imperfections which they carried about them during their abode in these Earthly Tabernacles , have nothing remaining in them but what is Pure , and Heavenly , and Divine , nothing of Folly or Errour , reserve our disguize , peevishness or dissimulation nothing but wisedom , and love , candour and integrity , openness and freedom , and in a word nothing but what indears their Conversation , and renders it unspeakably pleasant , profitable and obliging ; for their understandings are all light , and their wills and affections all vertue and goodness , and as the one furnishes them with the best matter of Conversation , so the other disposes them to the most obliging manner : for though we know not the way in which they converse and communicate their thoughts and minds to each other , yet there 's no doubt but Souls can talk with Souls , and mutually impress their thoughts upon each other , without these Corporeal Organs , as well as with them ; when therefore Souls , which have such vast treasures of knowledge in their minds , and such ample perfections of goodness in their wills , are linked together in Society , what an amiable conversation must they enjoy with each other , when they have all the Philosophy of God's Nature , Creation and Providence , all the Miracles of his love ; and Mysterious contrivances of his Wisedom lying open before them ? What a noble , fragrant , and boundless Field of Discourse have they to entertain each other , and when their hearts are all united in the most perfect Charity , and their affections mutually interlinked with the most obliging Graces , with what freedom and confidence , with what unspeakable satisfaction and complacency must they impart their noble thoughts to each other , and empty the rich treasures of their knowledge into one anothers minds ? for the Members of this blessed Society being all of them both great Philosophers , and perfect Friends , there can be nothing that is foolish or impertinent , false or erroneous on the one hand , nothing that is peevish , or contentious , morose or offensive on the other , intermingled with their Conversation , but Wisedom must be the sole entertainment of it , and love and mutual endearments the welcome . O what a blessed alteration therefore will there be in our Conversation when we leave this wrangling and impertinent world , and associate our selves with that glorious Assembly of wise and perfect Lovers ! where we shall freely converse with Angels and Arch-Angels , with the Patriarchs , Prophets and Apostles , and with all those great and gallant Souls that were here Renowned for their Piety and Goodness , and be familiarly entertained by them with all the deep Philosophy of Heaven ; where all those ineffable things which St. Paul saw and heard in his rapture , shall be freely unfolded to us in the Colloquies of Saints and Angels , and our minds shall be throughly initiated into all those wondrous Mysteries which Eye never saw , nor Ear heard , and which never entred into the heart of Man to conceive ; and in a word , where we shall live in perfect friendship , and love and be beloved with infinite ardour and sincerity , and all our conversation with those blessed People shall be an everlasting interchange of wise and holy indearments . 5. Eternal life also includes the glory and delightfulness of the place where all these blessed things are enjoyed , for though the state of the blessed be sufficiently glorious to transform the most dismal place into a Paradise , and to create a Heaven of light and joy in the darkest Dungeon of Hell , yet such is the goodness of God , as to prepare a place for us proportionably glorious to this happy state , which according to the Scripture account is the highest Heaven , or the upper and purer tracts of the Aether , where there is everlasting day , and a perpetual calm and serenity ; for so our Saviour tells the Penitent Thief , This day shalt thou be with me in Paradise , Luke 23.43 . and where this Paradise is , St. Paul informs us , 2. Cor. 12. for v. 2. he tells us of his being rapt into the third Heaven , which in the 4 th v. he calls Paradise , where he heard those ineffable words ; now that by the third Heaven , he means the uppermost , viz. the Heaven of Heavens , which is the Seat of God's glorious Schechina , or special presence is evident by this , because according to the Jewish Philosophy , to which he here alludes , Heaven was divided into three Regions , viz. the Cloud-bearing , the Star-bearing , and the Angel bearing Region , the last of which they called the third Heaven , in which they placed the Throne of the Divine Majesty , and that by Paradise he means the same place , is evident , because by this name the Jews , in whose language he speaks , were wont to call the third Heaven ; for so Rab. Menachem on Leviticus tells us , It is apparent that the great reward of our Obedience is not to be enjoyed in this life ; Verum post dissolutionem justus adipiscitur regnum quod dicitur Paradisus , fruitúrque conspectu divino , i. e. But after death the just shall arrive at the Kingdom which is called Paradise , and there enjoy the beatifical Vision , and therefore is this Heavenly Region of Angels called by the name of Paradise , in allusion to the Earthly Paradise of Eden , denoting to us , that as that was the Garden of this lower world , as being a spot of ground abounding with pleasures and delights beyond all other places ; so this is the Garden of the whole Creation , the most beautifull and delightfull Region , within all the vast spaces of the world ; nor can we imagine it otherwise , considering that 't is the place which the great Monarch of the World hath chosen above all others for his Imperial Court and special Residence , and prepared to receive the glorified Humane Nature of his only begotten Son , and to entertain his Friends and Favourites for ever ; for if these Out Rooms of the World are so Royal and Magnificent , how infinitely splendid must we needs imagine the Presence-Chamber of the great King , whose presence like a glorious Sun , irradiates and gilds it all over with a bright and everlasting day ? Although therefore the Scripture hath no where given us a full description of this blissfull place , because perhaps the glory of it is such as transcends all humane expression ; yet since God erected it on purpose to be the everlasting Seat and Mansion of his Adopted Heirs of Glory , we have all the reason in the world to conclude that he hath exquisitely furnished it with all accommodations requisite for a most happy and blissfull life , and that the House is every way suitable to the entertainment : whensoever therefore any pure and vertuous Soul is released from this Cage of Mortality , away it flies under the Conduct and Protection of good Angels through the Air and Aether beyond the firmament of Stars , and never stops , till it is arrived at those blessed Abodes , on the top of all the Heavens , where God and Jesus , and Saints , and Angels dwell . And O with what unspeakable delight will it contemplate that new seene of things , when assoon as it is entred into that bright Empire of eternal day , it sees it self surrounded with infinite Splendor and Glory ; so that which way soever it casts its Eyes , it 's entertained with new objects of wonder and delight , which being such as will infinitely surpass its biggest expectations , will force it to cry out as the Queen of Sheba did when she saw the Magnificence of Solomon's Court , it was a true report indeed which I heard of this blessed place in the world I came from , howbeit , now I am come , and mine Eyes have seen it , I am sensible that not the half was told me , its glory and magnificence infinitely exceeding the fame which I heard of it ! Sixthly and lastly , The complement of this Eternal life is , that it is eternal ; for so , John 6.27 . Christ calls his Doctrine the meat which indures unto eternal life , and in the 40 th v. he tells them , that 't was his Father's will , that they who believed on him should have everlasting life , but because everlasting , and for ever doth in Scripture sometimes denote a long but not an endless duration , therefore he hath taken care to express this Article in such words as must necessarily denote an endless duration of bliss , for he hath not only told us in John 6.50 . that they who believe his Doctrine shall not die , but that whosoever liveth and believeth in him shall never die , Iohn 11.26 . yea , and not only so , but that they shall never see death , Iohn 8.51 . i. e. shall never come within the prospect or danger of dying ; in Luke 20.36 . he tells them not only that they shall not , but that they cannot die any more , for they are equal unto the Angels ; now what a mighty addition must this make to the joys of the blessed , that they are such as shall never expire , but indure as long as God , and run parallel with Eternity , that ●hey are not measured by moments or hours , by years or centuries , or myriads , or Indictions , but shall run on in an everlasting flux of duration , every part whereof is equally , because infinitely distant from a period ? for when time like fire hath devoured all it can prey on , it shall at last die it self , and go out into Eternity , the nature of which is such , as that after we have lived most blessedly Millions of Millions of Ages , our Happiness shall be as far from an end as when it first began , for our lives and our happiness shall be Coeternal , our God shall live for ever , and we shall live for ever to enjoy him , and in the enjoyment of such an infinite good we need not doubt to find variety enough still to renew our pleasures , and keep them fresh and flourishing for ever ; for as we shall always know God , so we shall always know him more and more , and every new beauty that Infinite Object discovers to us , like the diversified Refractions of the same sparkling Diamond , shall yield our minds fresh pleasures for ever , and kindle a new flame of love in us , and that a new rapture of joy , and that a new desire of knowing and discovering more ; and so continually round again , there will be knowing , loving , and rejoicing more and more for ever , so that our happiness will be so immense , as that we shall need , as well as have an Eternity to enjoy it fully . Now what an unspeakable pleasure must it be for the happy Soul thus to reflect upon her own condition ! O blessed for ever be the good God , I am as happy now as ever my heart can hold , every part of me is so thronged with joys , that I have no room for any more , and that which completes and crowns 'em all is , that they shall never , never end , but still flow on to everlasting ages ; and the farther they flow , the more they shall swell and increase . And now having finished this short and imperfect description of this happy state of eternal life , I shall conclude with some Inferences from the whole . 1. Hence I infer how much reason we have to be contented and satisfied under all the present afflictions of this life . For shall we receive so much good at the hands of God as everlasting life implies , and not be contented to receive some evil ? When our good Father hath provided for us a Crown of endless bliss and glory hereafter , with that conscience or modesty can we complain of these little paternal castigations he inflicts on us here , especially considering , that the great design of all his present severities is to prepare and discipline us for that heavenly state , that by all these dismal Providences , he is onely training us up for a Crown , fitting , instructing and disposing us to reign with himself in glory for ever ? Can any thing be unwelcome to us that is in order to so blessed an end ? Can any Physick be nauseous or distastfull , that is prescribed to recover us into such an happy immortality ? No , doubtless every thing that leads heavenwards , though never so grievous , is a blessing ; and all these kind severities , that tend to our eternal welfare , are favours for which we are bound to praise and adore the goodness of Heaven for ever . When therefore we find our selves inclined to complain under our present afflictions , let us lift up our eyes to yonder blessed regions , and consider the joys and triumphs , the crowns and pleasures that do there await us ; and how necessary these bitter trials are to prepare us for , and waft us to them ; and if this doth not stop our mouths , and silence our complaints for ever , nay if it doth not cause us to rejoice in our tribulations , and thank God for them on our bended knees , if it doth not make us cheerfully submit , and say , Vre , seca , vulnera , Lord , cut , or wound , or burn me if thou seest fit , strip me of all my dearest comforts , handle me as severely as thou pleasest , so I may have but my fruit unto holiness , and my end everlasting life : If , I say , we do not thus acquiesce in our present sufferings , upon the consideration of that bliss they tend to , we are infinitely foolish and ungratefull ; for 't is but a little while e'er all these storms will be composed into an everlasting calm , e'er all these dismal clouds will vanish , and an eternal day break forth upon us , whose brightness shall never be obscured with the least spot or relique of darkness ; and when that blessed time comes , Lord , how trifling and inconsiderable will all our present griefs appear ! With that contempt shall we reflect upon our present cowardise and meanness of spirit , that could not bear , without murmuring , a few incoveniencies on the road to such an immortal heaven of pleasures ! Wherefore if our voyage be not so pleasant as we would have it , let us remember 't is not long , we have but a short days sail to an eternity of happiness , and when once we are landed on that blessed shore , with what ravishing content and satisfaction shall we look back on the rough and boisterous Seas we have past , and for ever bless the storms and winds that drave us to that happy port : then will the remembrance of these light afflictions serve onely as a Foil and Anti-mask to our happiness , to set off its joys , and render them more sweet and ravishing . Let us therefore comfort our selves with these things , and when at any time our spirits are sinking under any worldly trouble , consider that while we have a Heaven to hope for , we can never be miserable ; for so long as we are fortified with this mighty hope , our minds will be impregnable against all foreign events , and its peace and comfort , maugre all afflictions from without , will shine as undisturbedly as the lights of Pharos in the midst of storms and tempests . 2. Hence I infer what a vast deal of reason we have to slight and contemn this world . For it 's plain , that we are born to infinitely greater hopes than any this world can afford us , even to the hopes of everlasting life ; and being so , methinks , our ambition should soar as high as our hopes , and disdain such low and ignoble quarries as the pleasures , and profits , and honours of this life . Certainly , Sirs , we mistake the scene of our eternity , or imagine it to be removed from Heaven to Earth , or else we are most strangely besotted , who when we are born to live for ever above , in the most ravishing glory and happiness , can suffer our selves to doat upon this world , and to be so strangely bewitched by its deluding vanities . O could we but stand awhile in the mid-way between Heaven and Earth , and at one prospect see the glories of both ; how faint and dim would all the splendours of this world appear to us in comparison with those above ! how would they sneak and disappear in the presence of that eternal brightness , and be forced to shroud their vanquish'd glories as Stars do when the Sun appears ! And whilst we interchangeably turned our eyes from one to t'other , with what shame and confusion should we reflect upon the wretched groveling temper of our own minds , what poor mean-spirited creatures we are to satisfie our selves with the impertinent trifles of this world , while we have all the joys of an everlasting Heaven before us ; and may , if we please , after a few moments obedience , be admitted into them , and enjoy them for evermore ! O foolish creatures that we are , thus to prefer a far Countrey , where we live on nothing but husks , before the everlasting festivities of our Father's house , where the meanest guest hath bread enough and to spare ! to chuse Nebuchadnezzar's fate , and leave Crowns and Sceptres , to live among the salvage herds of the Wilderness ; could but the blessed Saints above divert so much from their more happy employments , as to look down a little from their Thrones of Glory , and see how busie poor mortals are a scrambling for this wretched pelf , which within a few moments they must leave for ever ; how they justle and rancounter , defeat , defraud and undermine one another ; what a most ridiculous spectacle would it appear to them ! with what scorn would they look on it , or rather with what pity , to see a company of heaven-born Souls , capable of , and designed for the same degree of glory and happiness with themselves , groveling like Swine in dirt and mire ! one priding it self in a gay suit , another hugging a bag of glistering earth , a third stewing and dissolving it self in luxury and voluptuousness , and all employed at that poor , and mean , and miserable rate , as might justly make those blessed Spirits ashamed to own their kindred and alliance with us . To tell you truly and seriously my thoughts , I cannot imagine , but if when we are thus extravagantly concerned about the pitifull trifles of this world , those blessed Spirits do indeed see and converse with us ; it is a much more ludicrous and ridiculous spectacle in their eyes , to see us thus foolishly concerned and employed , than 't would be in ours , to see a company of boys with mighty zeal and concern wrangling and scrambling for a bag of Cherry-stones : Wherefore in the Name of God , Sirs , let us not expose our selves any longer to the just derision of all the world by our excessive dotage upon the vanities of this life ; but let us seriously consider that we are all concerned in matters of much higher importance , even in the unspeakable felicity of an everlasting life . 3. Hence I infer how unreasonable a thing it is for good men to be afraid of dying , since just on t'other side the Grave , ye see , there is a state of endless bliss prepared to receive and entertain them ; so that to them Death is but a dark entry out of a Wilderness of sorrow , into a Paradise of eternal pleasure ; And therefore if it be an unreasonable thing for sick men to dread their recovery , for Slaves to tremble at their Jubilee , or for Prisoners to quake at the news of their Gaol-delivery ; how much more unreasonable is it for good men to be afraid of Death , which is but a momentary passage from sickness to eternal health , from labour to eternal rest , and from close confinement to eternal liberty ! For God's sake consider , Sirs ; What is there in this world that ye are so fond of it ? what in the other , that ye are so afraid of it ? Suppose that now your Souls were on the wing , mounting towards the celestial Abodes , and that at some convenient stand between Heaven and Earth , from whence ye might take a prospect of both , ye were now making a pause to survey and compare them with one another ; that having viewed over all the glories above you , tasted the beatifical joys , and heard the ravishing melodies of Angels ; ye were now looking down again , with your minds filled with those glorious Idea's upon this miserable world , and that all in a view ye beheld the vast numbers of men and women , that at this time are fainting for want of bread , of young men that are hewen down by the sword , of Orphans that are weeping over the Graves of their Fathers , of Mariners that are shrieking out in a storm , because their Keel dashes against a Rock , or Bulges under them ; of people that are groaning upon sick beds , or wracked with agonies of conscience , that are weeping with want , mad with oppression , or desperate with too quick a sense of a constant infelicity ; would ye not , do ye think , upon such a review of both states , be infinitely glad that ye were gone from hence , that ye are out of the noise and participation of so many evils and calamities ? would not the sight of the glories above , and of the miseries beneath , make you a thousand times more fearfull of returning hither , than ever ye were of going hence ? Yes , doubtless it would , why then should not our sense of the miseries here , and our belief of the happiness there , produce the same effect in us ; make us willing to remove our quarters , and exchange this Wilderness for that Canaan ? 'T is true indeed , the passage from one to t'other is commonly very painfull and grievous ; but what of that ? in other cases we are willing enough to endure a present pain , in order to a future ease ; and if a few mortal pangs will work a perfect cure on me , and recover me to everlasting health and life , methinks the hope of this blessed effect should be sufficient to indear that agony , and render it easie and desirable : But alas ! to die , is to leave all our acquaintance , to bid adieu to our dearest friends and relatives , to pass into an unknown state , to converse with strangers , whose laws and customs we are not acquainted with : Why now all that looks sad in this is a very great mistake ; for I verily hope that I have more friends and relatives in Heaven , than I shall leave behind me here on Earth ; and if so , I do but go from worse friends to better ; for one friend there is worth a thousand here , in respect of all those indearing accomplishments , that render a friend a Jewel : But if I die a good man , I shall carry into eternity with me the genius and temper of a glorified spirit , and that will recommend me to all the society of Heaven , and render the spirits of those just men , whose name I never heard of , as dear friends to me in an instant , as if they had been may ancient Cronies and acquaintance : But why should I grieve at parting with my friends below , when I shall go to the best friends I have in all the world ; to God my Father , to Jesus my Redeemer , to the Holy Ghost my constant Comforter and Assistant ? And what though that state , and the laws and customs of it be in a great measure unknown to me ? yet what I know is infinitely desirable . From whence I may reasonably infer , that what I know not is so too , and if I have but the temper of Heaven , I am sure I shall easily comply with the heavenly laws and customs of it ; so that in the whole , I cannot imagine why any good man that seriously believes the doctrine of a blessed immortality , and hath a just well-grounded hope of being made partaker of it when he dies , should be so loth to leave this wretched world . I do not deny but the circumstances of our affairs in this life are many times such as may justly excuse even a good man's unwillingness to die , some great opportunities of doing good may present themselves , and invite him to stay a little longer , or his having begun his repentance late , or not having made a competent provision for his family , may for awhile justifie his unwillingness to depart ; but unless it be in these excepted cafes , I can hardly reconcile our hopes of happiness , with our fear of death . For when I am verily perswaded , that death is onely a narrow stream running between time and eternity , and I see my God and my Saviour with Crowns of Glory in their hands , beckoning to me from the farther shore , calling to me to come over , and receive those happy recompences of my industry and labour , that I like a naked , timorous boy , should stand shivering on this bank of time , as if I were afraid to dip my foot in the cold stream of Fate , which as soon as I am in , I am past , and in the twinkling of an eye will land me on eternal bliss ; is such an extravagant inconsistency , as [ if I did not feel it in me ] I should never believe I could be guilty of . 4. Fourthly and lastly , Hence I infer , what unspeakable incouragement we have to endeavour after that Universal Righteousness , which intitles us to this blessed state of eternal life ; since God hath proposed such a vast reward to encourage and animate our industry , how can we account any work hard , of which Heaven is the wages ? how can we faint in our Christian race when we see the Crown of Glory hang over the Goal ? Methinks this should be enough to infuse life and spirit into the most crest-fal'n Soul , to make Cripples run , and convert the most sneaking Coward into a bold and magnanimous Heroe . For how much pains do we ordinarily take upon far less hopes ? in hope of a little transitory wealth , which we know we shall enjoy but a few years , and then part with for ever ; we thrust our selves into a perpetual croud , and tumult of businesses , where with vast concern and thoughtfulness , with eager and passionate prosecutions , with endless brawls and contentions , with restless justlings , and rancountring one another , we toil and weary out our selves , and make our lives a constant drudgery ; and shall we flag when Heaven is the object of our prosecutions , who are so active in the pursuit of trifles ? Whensoever therefore we find our endeavours in Religion begin to tire , and droop , let 's lift up our eyes to the Crown of Glory ; and if we are capable of being moved by objects of the greatest value , that must infuse new vigour into us , and make us all life , and spirit , and wing ; for what though my way lyes up the hill , and leads me along through thorns and precipices , so that I am fain to sweat at every step , and every ascent is a new toil to me ? yet when I am up , I am sure to be entertained with such pleasant gales , and glorious prospects , as will fully recompence all my labour in climbing thither , there with an over-joyed heart I shall sit down and bless my toils ; O blessed be ye my bitter agonies , and sharp conflicts ; for ever blessed be ye my importunate prayers , and well-spent tears ; for now I am fully repaid for you all , and doe reap ten thousand times more joys from you , than ever I endured pains : For what are the pains of a moment , to the pleasures of an eternity ? Wherefore hold out my faith and patience yet a little longer , and your work will soon be at an end ; and after a few laborious week-days , you shall keep an everlasting Sabbath . What though my voyage lye through a stormy Sea , yet 't is to the Indies of happiness , and a few Leagues farther lies the blissfull Port , where I shall be Crown'd as soon as I am landed . Go on therefore , O my Soul , with thy utmost courage and alacrity , for let the winds bluster , and the waves swell never so much , yet thou canst not miscarry unless thou wilt , thou art not like other passengers , left to the mercy of wind and weather , but thy fate is in thy own hands ; and if thou wilt have but thy fruit unto holiness , thy end shall be everlasting life ; Which God of his infinite mercy grant , &c. And so much shall suffice for the Text , I shall now only crave your patience , while I speak a few words of the sorrowfull occasion , viz. the Funeral of our Deceased Brother Dr. Croun , who whilst he lived , was not onely a Friend , but an Ornament to the whole Race of Mankind , and whose breathless Carkass , to which we are now rendring the last Offices of Friendship , was e'erwhilst the seat of a mind so exalted , and a Nature so refined , as that had it but a few equals scattered through the world , they might go far towards the retrieving the forfeited reputation of our degenerate kind ; for as for his Understanding , it was a very learned University of Knowledge , wherein Languages , and Arts , and Sciences flourish'd , and every thing almost was comprehended that deserves the name of Learning , he was a general Scholar , as all his Learned Acquaintance will testify , an accurate Linguist , an acute Mathematician , a well read Historian , and a profound Philosopher , and in that laborious course he had run through the whole Circle of Learning ; he contented not himself with a slight and cursory view of the several parts of it , but took a full prospect of them all , and was aliquis in singulis , as well as in omnibus ; and as for that learned profession to which God's Providence determin'd , and his own Genius more particularly addicted him ; though I verily believe England abounds with as many great and eminent Professours of it as ever any Age or Nation produced ; yet in this bright constellation Dr. Croun will be acknowledged by all that know and understood him , a star of the first magnitude , for besides the deep and accurate insight he had in the frame and structure of Humane Bodies , of which he gave such abundant proof in his Learned Anatomical Lectures , besides his large and comprehensive knowledge of the Virtues and Qualities of Medicaments , and of the Natures and Symptomes of Diseases , the Theory of which he had vastly cultivated and improved by a long , a curious , and well-digested Experience ; besides these things , I say , he was a very generous and carefull Practitioner , for though his Practice was very large among those of the better Rank and Quality , yet his Ears were always open to the Cries and Complaints of the Poor , to whom he alwaies Administred with as much care and consideration for Pity and for Charity sake , as ever he did to to the Rich for the most generous reward sake ; for the life of a Man was so dear and pretious to him , that he esteemed the very saving it to be a much greater reward than the largest Fee , like the great Physician of Souls , he had a tender sympathy with his Patients in all their Griefs and Diseases , and his own Natural Compassion did so much interest him in their sorrows and dangers , that'twas a mighty ease to himself to ease and relieve them , so that the Physician and the Patient commonly languish'd and recovered together , and as his Skill and his Care were equally great , so was his success answerable to both ; for though he himself be gone , yet he hath left behind him many a living Monument of himself , who cannot but acknowledge with Gratitude to his Memory , that under God they owe the breath which they now draw , to the skill and experience of this great Aesculapius . And as he had an excellent mind , so he had a lovely and amiable temper , a temper in which there was nothing but what was highly indearing , nothing that was stormy or tempestuous , rough or sower , imperious or insolent , false or malitious , humorous or phantastick , but was altogether compounded of the best and sweetest ingredients of kindness and benignity , of modesty and humility , of curtesie and affability , and in a word , and every good thing that good Nature implies ; his passions were always sober , and his Appetites temperate , his Conduct was very prudent , but yet very punctual and honest , his Conversation was innocent and chearfull , and facetious , and his Carriage was grave , but yet gentile and obliging . In short , he had all the Wit of a good Poet , all the temper of a Philosopher , and all the good humour of a Well-bred Gentleman . This he was in himself , we will now briefly consider him in his several Relations , as he was a Creature , and so related to God. I have very often heard him express a very serious and awfull sense of the Divine Majesty , and particularly upon his Death-bed not many hours before his departure , where he heartily thanked God that he had well weighed and considered the course of his life , and the final issues and events of his actions , and with a very serious chearfulness resign'd up himself into God's hands and disposal , professing himself to be very well content to live or dye , as God in his Wisedom should think it most expedient , desiring me to pray with him and for him . As he was a Husband — Alas , the tears of his sorrowfull Relict do but too loudly proclaim how good , and how kind he was ; and in such an indearing Relation , what less could be expected from so good a nature : For here all his natural sweetness and benignity , which ordinarily diffused it self through the whole sphere of his activity , was contracted and united in one point or centre , and so was rendred more intense and vigorous by its union . The Holy Scripture tells us , that the Husband and the Wife are one flesh ; but here one would have thought they had been one Soul too , for they had all the same likings and dis-likings , the same joys and sorrows , the same pains and pleasures ; such perfect Unizons were their hearts , that whatever Note one struck , t'other ecchoed and resounded it ; so that what the good Portia said to her dear Brutus , this happy pair might have truly said to each other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am the partner of thy fortunes , and have an equal share with thee in all that thou sufferest or enjoyest . As he was a Master , the lamentations of his Servants , for the share they had in the loss of him , sufficiently demonstrates his great kindness and goodness to them ; his whole Family , which while he was well , did always wear sprightly and chearfull looks , upon the sad news that there was no hope of his recovery , was presently converted into a House of Mourning , and every countenance was changed , as if they had all been sentenced to die with their Master . Once more consider him as a Neighbour , he was publick good to the place where he lived ; and like a rich field of Spices , he scattered his perfumes throughout all the Neighbourhood , where upon every call and invitation he was ready to doe good , and freely contributed his best skill and care , to all that needed and requested it . Thus while he lived . Dr. Croun was a publick good , and a great and eminent Benefactour to the World ; so that his loss is like the breaking up of a Common treasury , in which we had all of us a share : and accordingly ye see , that though his kindred and alliance was not very large , yet by the lamentations that are made for him , one would think he had been the Father of some very populous Tribe ; for I dare say , that for these many years there hath not been seen a more sorrowfull Funeral within the Walls of this City than this we are now celebrating ; and 't is but fit and decent , that he who while he lived , was a common friend to Mankind , should be attended to his Grave with a common sorrow ; and that we who survive him , and were so much beholding to him , should now pay our debts to his Memory with our Tears ; but if we would be benefited by his Memory , as we were by his Life , let us remember his excellent Virtues and Accomplishments so as to imitate and transcribe them to follow his Example in all the good things he did ; and if we knew any evil , to shun and avoid it : by thus doing we shall convert his Memory into Medicine , and render him as good a Physician to our Souls now he is dead , as he was to our Bodies whilst he was living , and so improve our present loss into our everlasting advantage . Which God of his infinite Mercy grant ; to whom be Honour , and Glory , and Power , and Majesty , and Dominion for ever , Amen . FINIS . Advertisement . THere is lately Printed a Sermon preached before the Lord Mayor , by the same Authour , on Prov. 24.21 . And meddle not with them that are given to change . There is also in the Press a Second Part of the Christian Life , by the same Authour , which will be suddenly published . 
A02194	----	A treatise of the great and generall daye of iudgement necessarie for euerie Christian that wisheth good successe to his soule, at that great and terirble day. By Henrie Greenwood, Master of Arts, and preacher of the word of God. With an addition of certaine godly prayers the contents appeare in the next page. Greenwood, Henry, b. 1544 or 5. 1606 Approx. 122 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A02194 STC 12337 ESTC S119048 99854255 99854255 19664 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02194) Transcribed from: (Early English Books Online ; image set 19664) Images scanned from microfilm: (Early English books, 1475-1640 ; 1102:04) A treatise of the great and generall daye of iudgement necessarie for euerie Christian that wisheth good successe to his soule, at that great and terirble day. By Henrie Greenwood, Master of Arts, and preacher of the word of God. With an addition of certaine godly prayers the contents appeare in the next page. Greenwood, Henry, b. 1544 or 5. [102] p. By Richard Bradock for Henry Bell, dwelling on Holborn Hill: and are to be sold at his shop next the Crosse Keys, Printed at London : 1606. Signatures: A-F, G⁴ (-A1, blank?). Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day -- Early works to 1800. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A TREATISE of the great and generall daye of Iudgement : Necessarie for euery Christian that wisheth good successe to his Soule , at that great and terrible day . By Henrie Greenwood , Master of Arts , and Preacher of the word of God. With an addition of certaine godly prayers the contents appeare in the next page . But I say vnto you , that of euery idle word that men shall speak , they shall giue account therof at the day of iudgement . Mat. 12.36 . The contents of the Praiers . A short disputation betweene the diuell and the poore soule of a christian . A short death-bed dialogue . A praier for the morning . A praier for the Euening . A thanksgiuing for our late deliuerance . A prayer comprehending the matter of the last iudgement . A short prayer of purpose against Sathans assaults . A short prayer at hand vpon all occasions . A prayer for all sorts . ❧ TO THE Right Worshipfull , and my very good friends , LESTRANGE MORDAVNT of Massingham Hall , in the County of Norfolke Esquire , and M● MARGARET MORDAVNT his louing bedfellow , Eternall welfare , and euerlasting happines in Christ Iesus our Lord and Sauiour . BEeing earnestlye requested , and often intreated ( Righte worshippefull ) by manye of my good friendes , to putte in printe this small Treatise of the Generall day of doome , which I lately preached , and in publike place deliuered : I haue ( being ouercome with their perswasions ) condescended to their earnest demaund , although very vnapt and exceedingly vnworthy for the penning of so worthy a matter . Wherefore I haue made choyse ( crauing pardō for my presumption herein ) of your well disposed worship at this time ( being the Alpha of my tender and slender endeuours ) to sound in your sacred cares this last and generall trumpet , & to dedicate to your worship the same : both in regard of the demonstration of my true vnfamed , and lasting thankfulnesse to your benigne worship , ( for saith Seneca : Beneficium hominem gratū semper delectat , ingratum semel : id est : A thankfull man will alway remember a benefit , but an vnthankfull person wil soone forget it ) for your extraordinary Kindnesses bestowed vpō me , Absque vllo demerito , without any desert in the world : as also in regard of the greate● affection , good deuotion , and thrice welcom entertainment you beare to diuine and spiritual tractates which appertain to the euerlasting blisse of the soule , accounting thē blessed which bring glad tidings of saluation . I desire therfore ( idque more humillimo , in most submissiue māner ) this one thing at your worships hand , that you would ( pardoning my boldnesse ) vouchsafe , aequi bonique consulere , to take in good worth this simple and slender gift . Which thing if your worship shall vouchsafe to doe , it shall not onely be an incouragement to my future proceedings , but also it shall be vinculum in dissolubile , an inuincible bond to tie me in all duty , & in al loue to your worship : dum memor ipse mei , dū spiritus hos regit artus : so lōg as life shal last . Thus hūbly taking my leaue of your good worships ( nothing doubting of the goodnes of your natures in the acceptāce of these my first presēted fruits ) I cōmit you with yours to the safe protection of the almighty , alwaies begging before the throne of his moste glorious Maiesty , that he would in this life , infuse his holy spirit with all his graces into your heartes aboundantly , and in the worlde to come , crowne you with the crowne of immortall glory , & that for Christ Iesus his sake , our Lord and only Sauiour , Amē . From Sampford Magna in Essex , this 30. of Aprill . 1606. Your Worships in all duty for euer to commaund . Henry Greenewood . A Treatise of the Great and general day of Iudgment : necessary for euery Christian that wisheth good successe to his soule , at that great and terrible day . But I say vnto you , that of euery idle word that men shall speake , they shall giue an account thereof , at the day of ●udgement . math . 12.36 . MAn in regard of the corruption of his nature , through the fall of his greate Grandfather Adam ( who was the foyle of Mankinde , the parent of sinne , and the author of death to all his posteritie , forasmuch as wee were all In Iumbis Adama , In his Ioynes ) as hee is subiect to all sinnes whatsoeuer , , so is hee especially addicted to the sinne of securitie and carelesnesse . Therefore as Adam sleeping securely in his transgression , and hiding himselfe from the presence of the Lorde behinde the bush , had greate neede of that watchbell from God ( to rouse him from the sleepe of sinne , and to call him againe vnto God , Adam vbi es ? Adam where art thou ? So as necessary for euery sinful Adamite ( to raise him vp from the sleepe of sinne , wherein hee was borne ) is this notable Memento , this worthy rehearsall of the great and terrible day of doome . But I say vnto you , &c. which wordes of our Sauiour Christ , spoken to the scribes and pharisees ( who would not beleeue that be wrought this miracles by the powrful spirit of God , but slanderously and contemptuously tolde him to his face ▪ ( that hee did cast out diuels through Beelzebubs name . are as much in effect , as if he had said on this manner : It account must be rendered at the daye of Iudgement of euery idle word that men shall speake , then much more of blaspheamous wordes : But I say vnto you that of euery idle worde that men shal speak , they shall giue account therof at the general day of Iudgement : Ergo much more of blasphemous wordes as yours are , in saying , that I cast out diuels through the name of Beelzebub . So that these words of our Sauiour are nothing else but a true proposition and sound argument drawne A minore ad maius , whereby Christ doth prooue the greatnes of punishment that should befall the blaspheamous Pharisees , in regarde of the greatnesse of they re sinne . In which portion of Scripture , fowre things necessarily must be considered . 1 The persons that must giue account , who they bee . 2 Of what things these persons must giue an account . 3 To whome must this account bee giuen . 4 When this account must bee giuen . 1 The persons that muste giue an account , they are expressed in this text in general , to be mē . That men shall speake . Men , yea all men must giue an account , as wee may reade in the Epistle of Saint Paule , to the Corinthians : VVee must all appeare before the tribunall seat of Christe , that euery man may receiue according to his works . All men none excepted , of euery age , of euery sex , and of euery nation , ritch and poore , Princes and common people , noble and ignoble , all that haue beene from the beginning of the worlde , and shall bee to the end of the same , shall appeare before Christs Iudgement seat , and giue an account , euery one for himselfe to God : For ; It it is appointed vnto men once to die , and after that commeth iudgment , As it is therfore most sure , that al men must die so it is sure , that all men most come to iudgment . This is the seuenth article of our faith to beleeue : that Christ shall come from heauen to iudge the quick and the dead : by the deade , all those are to bee vnderstoode that shall bee found dead at the second comming of Christ : by the quicke , all those are to bee vnderstoode , that shall bee found liuing at that his second comming . Augustine in his Enchirioson to Laurentius , chapter 55. sayth , that this article may bee expounded two wayes : eyther by the dead ( sayth be ) may be meant those that shall be found corporally dead : & by the quicke , those that shall be found corporally liuing at Christs comming : or ( saith hee ) by the dead may bee meant those , that bee dead in sinne , according to that in the Gospell of Matthew : Let the dead bury their dead : and by the quicke , those that be dead to sinne , and liuing by faith , according to that of the Prophet Abacucke : the iust shall liue by faith . But this exposition is not agreeable to the simplicity of the Creed : Yet notwithstanding true it is , that both the godly and the wicked shall come to iudgement : for by the power of Christ all men shall be raised vp : the holy Angels with the greate sound of a Trumpet shal be sent forth into all the world , and they shall gather togither the elect , from the fowre quarters of the earth , from one end of the heauen to the other : Then shall Christ separate the electe from the reprobates , the wheate from the Tares , the come from the cheffe , the Lambes from the Contes , the iust from the vniust . So that you see that the godly and the wicked , yea all men whatsoeuer , shall appeare before Christs tribunall seate , and giue an accounte of themselues , and for themselues to the terrible Iudge . Ob. Som not withstanding may obiect against this doctrin deliuered , and say : as it to in Iohn , That bee that beleeueth in Christ , shall not be iudged , or shall not come into iudgement : and so by consequence all men shall not bee iudged . Ans . To which I answer , that iudgment in that place of Iohn , ( as in many other places of sacred scriptures ) is taken for condemnation : in which sense true it is , that bee that beleeueth in Christ Iesus , he that is ingrafted into Christ by a true and aliuely faith , he that is flesh of his flesh , & bone of his bone , one with Christ , and Christ with him , by the spirituall coniunction of the Church with CHRIST , this party shall not come into iudgement , s●●l . Condemnationis , that is , of Condemnation , in iudgement he shall not bee confounded , condemned , or ouerthrowne : but he shall come in iudicium absolutionis : that is , Into the iudgement of absolution : In iudgement hee shall stand out , hauing on the white Robe of Christs righteousnesse , and beeing couered with the wedding garment of Regeneration . The trueth of which doctrine the Preacher affirmeth , saying : GOD will iudge the iust and the vniust . The iust vnto saluation , and the vniust to damnation . Seing then that all must be brought to iudgement , let no man thinke with himselfe , that it may be possible for him to escape this dreadfull day : whither shall hee flie from the presence of the Lord ? If he ascendeth vp to heauē , God is there : if hee goe downe to hell , God is there also : if he take the wings of the morning , and she to the vttermost parts of the sea , God will finde him out there also : For God is euery where : hee is in heauen by his glory : hee is vppon the earth by his mercy , hee is in hell by his iustice : God is vbique & nulquam : he is euery where by his power and wisedome , but no where in respect of circumscription of place , being a spirit . In earthly and terrestriall courts , a man may haue his proctor ; but then wee must ( volentes nolentes , whether wee will or no ) personally appeare and pleade for our selues . In terrestriall courts , bribes many times blind the eyes of the wise , and for a little greasing the fist of the Magistrate , many times small faults , nay ( by your leaue ) greate and scandalous crimes may be winked at : but at this great court of heauen , the Iudge will not be partial to any : for God hath no respect of persons : hee will execute iust iudgement vpon all men : as the Psalmographer speaketh : VVith righteousnes will be iudge the world , and the people with equitle . Bribes , friends , intreaties , bowlings , cries , lamentations , nothing wil then preuaile , but a pure heart , and a spirits vpright : yea the damned in Hell confesse the same : a quid profuit nobis superbia ? quid diuitiarū copia ? what hath pride profited vs ? or what hath the pomp of riches done vs good ? alas these cannot saue our soules . Let the Atheist therfore mock God neuer to blasphemously : let the Sadduces brag of no resurrection , no Angel , no spirit , neuer so schismatically : let the Epicure slug that cursed Epitaph of Sardanapalus neuer so beastly , Ede , lude , bibe , charum , praesētibus exple delicijs animū : post martem nulla voluptas : that is Eat , drink , play , be merry , live in al kind of plesure , for after death there is no pleasure . Yet notwithstanding let all these miserable wretches know , that there wil come a day , and the a dismal day , wherin they shall giue an account of euery idle word . Alas lamentable world , that men shoulde thus murther their dearest darlings , I meane their soules , which Christe hath holden so dear : that men should with Esau sel their birthright , and heritage of heauē , for a messe of pottage of worldy pleasure : that men shoulde delight in wallowing ( with the sow ) in the myre of sin , and ( with the dog ) in swallowing the vomit of iniquity : & so purchase to their souls and bodies euerlasting torment in the lake vnquenchable : whereas they should aboue all things seeke the kingdome of God , and the righteousnesse therof , that they mighte haue heauenly mansions at the great day of account . Let euery Christian therfore bewayle the wickednesse of this world & lament the iniquity of these dates : least it bee saide of vs , as of the carelesse and gracelesse Christian , Cadit afina , & est qui sublenet , perist anima , & nonest quirecogitat : If an asse falleth vnder his burthen , there be some that will diligently helpe it vp againe : but if a soule perish , no man regardeth it . Men are like the horse , asse , & mule that haue no vnderstanding : the more is the good mans griefe . Dauid his eyes gushed out into riuers of water , because men kept not gods law . The prophet Ieremy crieth out on this māner ▪ My belly , my belly , I am payned euen at the heart ; I cannot be quiet becaus my people is a foolish people , they are wife to do euill , but to doe well , they haue no knowledge , That godly Matrone Monica sai● Augustine mother wayte daily , and prayed for her sonne a conuersion ; for hee was before his conuersion a Manich●e . So likewise it is the duty of euery Christian to desire the conuersion of their brethren , and to bewaile their wretched estates . Sinne neuer more than in these our dais of the gospel , aboūded : the gretest part of the world at Sathauists diuels in conuersation , worshippers of the vgly beast that hath seuē heads & ten horns , whose badge is blasphemy : of that dāned serpēt , the prince of the air : the grād enemy of mankind , that goeth vp and down like a roaring lion seeking whom he may deuoure . Yea Saint Iohn saith , that Whatsoeuer is in the world , is either the cōcupiscence of the flesh , or the concupiscence of the eye , or the pride of life : hac tria pro trino numine mundus habet : this is The Trinity which the world doth worship : In stead of God the Father , God the Sonne , & God the holy Ghost : the world doth worship the diuel , the world and the flesh : the concupiscence of the flesh , that is , carnall l●turye : the concupiscence of the eye , that is , worldly couetousnesse & eche pri● of life , that is , diuelish ambition . The way to hell is abroad & a wide way , & whole multitudes walk in the same : but few there be that can finde out the narrow way of an●m●t of life : the Heathen man could say this : Plurima pessima : the most are the worst : preciosa non sunt numer●sa , good mē are od men : Wasps and hornets swarm , but few painfull bees are to be found , the treasure vp the hony of good works in the hiue of their hearts , and come laden home with the same , as Virgil writeth of the Bees : At fessamulta referuns se nocte minores , crura thymo plena . No maruail therfore , if Dauid cried out to the Lord for help in his daies : saying : Helpe Lot● , helpe , for good and godly men decay . The world therfore may be compared to the earth . Aske the earth , & it will tell thee , that it doth affordé much matter for base pets , but very little stuffe for Golde : ask the Gardner and he will tell thee that he hath more Nettles than Rases , more Weeds than flowers , more ●rambles than Vy● : you aske thine owne conscience , and it will tell thee , that there is Magna pl●itudo hominum , sed magna solisudo homorum : id est , there is a great plenty of men , but there is a greate scarcity of goodmen . A good man is a Phenix , he is Rara anis in terris , nigro●ua ●llima cyg●i A rare bird , a blacke ●an . Wee haue many couetous Chur●s that will ( with the foole in the Gospell ) commend their soules to Plutus that was colled of the b●athen , Deus diuitia● , The god of riches ; but more ●ly he is D●mon diuitiarum , the diuell ●f riches : and thinke themselues safe when they haue spoken peace to their souls on this manner : Soule take thy rest , for thou hast goods laid vp for many daies : making their chest their heauen , and their pictures their GOD. Wee haue many Achabs , Tyrannicall extortioners , deuourers of their brethren , eating them vp like bread . Many adulterers , as appereth by the great number of Bastardes in this Realme . Many rebellious traytors and Antichristian conspirators ; as did appeare the last Nouember . Many conceyted Herodes , many proude Nebuchadne●rs , and many vaine glorious I●bels , many swearers , forswearers , drunhardes , mocks-go●s , many wee haue ( in a worde ) damned belboundes , cursed ce●tifes , and most miserable miscre●ts How little doe these lamentable wretches think of 〈…〉 of accoun● how little do they imagin of that ●ofull sentence , Goe from me ye cursed &c. the Lorde grant to all men ( on● with another ) his grace , that they may haue this Scripture alway sas●ding in their eares . Of euery idle word that men shall speake , they shall giue an account thereof at the daye of iudgement . The consideration of this last day made Ierome afraide to offend : Whether I eate or drinke ( sayth hee ) or whatsoeuer I doe else , me thinks I heare this saying sounding in myne eares , Arise ye dead , and com to iudgement : The which when I consider , it makes mee quake and shake , and not dare to committ sinne , which otherwise I shoulde haue committed . O that men woulde remember their ende , then they should neuer offend : O that men woulde alwayes set before their eyes the quatno● nonissima : the day of death , the day of iudgement , the ioys of heauē and the torments of hel : then would not men liue so loosely , but they would with al diligence worke out their saluation with feare and exembling : the which care of godlinesse the lord grant to al men Thus much shal suffice for this first part of this Scripture , namely , for the parties that shall giue an account , who they be , namely all men whatsoeuer . But I say vnto you that of euery idle word that men shall speake , they , &c. 2 Of what things must we giue an account . There must an account be made of many , yea of things innumerable , but especially of these fiue . 1 Of the thoughts of our hearts , according to that of Salomō , there shall inquisition be made for the thoughts of the vngodly , there shall not a wicked thought passe in iudgement . If Adam had committed but one disobedient thought in heart against Almighty God , with full consent of will to haue performed the same , and though be had not actually broken Gods commaundement : it was necessarie that the se● Adam ( who is a rayser of our ruins , the ransom for our offences , and the restorer of life ) shold come , and suffer the cortures of hel [ as he did ] or els we with Adam had gone the high way to eternall 〈◊〉 . No marualle therfore if our Sauiour Christ accounted him an adulterer , that lusted after a woman , saying . VVhosoeuer looketh on a woman to lust after her , hath committed adultery with her already in his heart . It is the malicious nature of the diuel [ as saith Barnard ] to in●ise mē to mischiefe : Damorum est mala suggerere , nostrum est nō consentire . It is the property of the diuel to intice and suggest men to euill , & it is our partes , not to consent to his inticements , but to resist them māfully , according to that of Peter . b. VVhō resist ye stedfast in faith . The diuell outwardly by the world , and inwardly by the corruptiō of our nature , doth daily allure vs to sinne : Now if we consent to those his wicked motions [ whether wee performe them outwardly in art , yea or no ] before God wee haue committed the sinne : according to that of Iohn ▪ a. He that hateth his brother is a manslayer : because in will , in wish , and in desire be hath already slaine him , although be doth not bring it into outward act , either for feare of the lawe of man in that case , or for want of iust and ●e oportunity for the effecting therof . Yea the sin of thought , the sin conceiued in the heart of man , is not only a sin , but it is the roote & beginning of all sins whatsoeuer : for it is not that which goeth into man , that defileth him , but that which cōmeth out of him , that is , that which procedeth from the heart of man. The Diuell first suggesteth after suggestion , commeth cogitatiō : after cogitation followeth affection : after affection , followeth delectation : after delectatiō followeth consent : ( Now is the sin of thought fully cōmitted : ) after consent , followeth operation : after operation foloweth custom after custom followeth desperation : after desperation followeth defending of sins committed after defending of sinnes committed , followeth vaunting , boasting , and glorying in sinne , which is next to damnation it selfe : thus the heart is the fountain , from whence springeth all sinne whatsoeuer . Yet haue wee not many wicked ones in this world , that think the sin of heart eye her to ●ee no sinne at all , or else , but asmall sin , that shall neuer bee broughte in question at the day of accoūt ? But let al these know , that as of euery idle word , so of euery wicked and sinful thought conceiued and nourished within the hearte of man , with full consent to the performance of the same ( for there is no sinne that can be committed without consent had ) men , yea all men must giue an account . I giue all men therefore ( to the good of their soules ) this good counsell of Salomon , Keepe thyne heart with all diligence , for thereout commeth life : if thou keepest it not diligently and warily , therout wil proceed death ▪ I meane , sinne whose wages is death , The heart is a mill , alwais grinding either good corne or bad , either good thoughts or bad : therefore keep it diligently for thy soules sake ; let it meditate in the law of god day & night , abandon all wicked motions , that at the day of iudgement thou mayst bee pure bread , and fine manches , for the bread of life , Christ Iesus his table in heauē : the Lord grant this to me the writer , thee the reader , and to euery hearer of it . 2 We must giue an account of our words . Of euery idle word that men shal speak &c. Diuers of the learned writers haue diuersly commented of this idle word , what it shold be : one affirming one thing , another another thing . Therfore I wil ( in a word ) set down the opinions of some of thē , not incōgruent , neither disagreeable to the holy Scripture . Gregory saith , that Verbum otiosum est , quod iusta necessitate , & pia v●●atate caret : That is ( saith he ) an idle word which is spokē eyther without iust necessity , or godly profit . Ierome saith , that Verbumotiosū est quod sine v●elitate loquent● vel audiētis profertur , that is [ saith he ] an idle word which is spokē either without edification of the hearer ; or speaker . Basil . Omne verbū quod non cond●is ad propositam vtilitatem , vanū●st & otiosum , that is , Euery word , which belōgeth not to an intended profit , is a vain and an idle word . Maister Iohn Caluin saith , that Sermo otiosus pro inutili sumitur , qui nihil aedificationis vel fructus affert : id est , an idle word is takē for a word vnprofitable , for a word that bringeth with it no fruitful edification . So that frō these descriptions of holy men . I doe describe an idle word on this manner . Verbum otiosum est , quod ad bonam rem non pertinet : quod non facit ad gloriā dei vinentis : quod mutile est & infrugiferū : quod nec loquentē nec audientē aedificat : id est , An idle word is that which doth not appertaine to a proposed profit ; which tendeth not to the glory of the euerliuing God : which is vnprofitable & vnfruitful : which edifieth neither the bearer , nor the speaker . If then ( good brethren in christ Iesus ) so great account must be giuen , of euery idle , vain , & fruitles word ; what account ( thinke yee ) shall be giuen for swearing , cursing , banning and blaspheaming ? What accoūt shal the swearer giue , that hath not one word in his mouth but it is guarded with an execrable oath ? How common ( alasse ) this sinne of swearing is , who knoweth not ? for the small infants and tender childrē in our streetes haue cursed outhes Ad vnguem At their fingers end , yea at their tongues end too . What account shall the cursing and ●anning tongue giue , that Cruelly , Disdainfully , and Despightfully speaketh against his neighbour ? What account shall the blaspheamous person giue , that speaketh contemptuously of God , & saith that Christ did cast out Diuels throgh the name of Ecclzaeb●b ? If the iust shall scarce be saued , where shall the sinner appeare : If account must be made of euery idle word , Lord , what account shall they make , that rappe and vomiteous blasphemies against the terrible Iudge of Heauen and Earth ? As men thinke and fondly imagine , that the sinne of thought ( vnles it proceed into outward act ) is but a small sinne : so likewise do they imagine of idle wordes , that they are but small sinnes , and a small account for them shall be giuen . But let all the world knowe , that no sinne can be said to be smal in respect of it owne nature : for the least sinne that can bee committed in the world , is so weightie as , without repentance had , it will sink the sinner downe to the bottomlesse pitt of Hel. Yet not withstanding an idle worde in respect of other sinnes , maye bee said to be a smal sinne : yet as smal as it is , it is able to damme the soul for euer . Wel therfore saith Petrus Damianus sermone secūdo de vitio linguae : Audiut lingua vaniloqua , audiat otiosa linguae , au diat & panescat , intelligat & pethorrescat sententiā horribilem , extremique iudicis terrorem &c. that is , Hear o vain babling tongue , heare ●o idle tongue , heare and tremble , vnderstand , and quake , at the hearing of the terrible day of iudgement : he that hath hands to slay , hath hee not cates to heare● he saith , that of euery idle worde that men shall speak ; they shall giue an account therof at the day of iudgement : Although an idle word be a small sinne in respect of greater sinnes , yet neuertheles an innumerable company of idle words , cōgested , accumulated , and heaped vp together , they wil make a nighty sinne . Quid peuna lenius ? quid milt● breuius ? What is lighter then a feather ? and what is shorter thā the seed ●ill ? Yet notwithstāding an innumerable company of feathers truffed vp together , wil break the po●ters back . Smal wer the gnats that troubled Pharao , yet they being innumerable ouer came proud Pharao and all the power of Egypt . An hour is but a short time , but D●m horae horae cōtinua successiona congeritur : While on houre by continual succession is added to another , the whole cours of our liues is finished Quid sax● durius , quid aqua liquidius ? What is harder then a stone , and what is softer then the water ? Yet a wise man saith , ●ita cauat lapidem , consimitur an●us vsu : that is , Water by continuall droppes doth eate vp the stone , and a Ring by continuall vse is worne in pocces . So an idle word , although it be but a small sin , yet many a little makes a mickle , many of them heaped vp together make an intolerable lump . At hath beene , is , and euer will bee the fond nature of man , to imagine sinne a greate deale lesser than indeed it is . A man would thinke that Adam ( through the diuels suggestion , and through the abuse of his own free wil ) Eating of the forbidden fruite , had committed but a small trespasse : yet hee was guilty of euerlasting torment for the same . A man would thinke , that that poore man had committed but a small sin in gathering chips ( of meere necessitie ) on a Sabbath day : yet hee was by the law stoned for his labour . A man would think that Peter had giuen his maister good counsell , ( when as Christ told him that he must goe to Ierusalem , & there suffer many things : ) saying , Maister fauour thy selfe , and goe not : yet he was called Sathan for his labour . A man would thinke that Ananias and Saphira had committed but a small sinne , when as they did detaine parte of the Apostles money , for feare of afterclaps , and protested the contrary with a lye : yet they died both suddenly at the feete of Peter . So a man would thinke , that an idle word were but a smal sinne yet Christ saith heere , that a great account muste bee made for the same ; For by thy words thou shalt bee iustified , and by thy wordes thou shalt bee condemned . Seeing this is true , it behooueth euerie man to set a watch before the doore of his lippes , and to keepe his tongue from idle and euill words , that he may obtaine that blessednesse : blessed is he that hath not fallen by the words of his mouth . 3 We must giue an account of our workes : as it appeareth to the Corinthians : Wee muste all appeare before the iudgement seat of Christe , and there receiue according to our works . Againe the Preacher saith : that God will bring to iudgement , euery worke , with euery secret thing , whether it bee good or euill . Hee that hath liued in sinne shall receiue the reward of sinne , which is death and damnation ; and he that hath liued in faith and amendment of life , shal receiue a crowne of glory , whi●h the Lord will giue him at that day . It is the duty therefore of euery Christian to labour and endeauour with all diligent carefulnesse to liue toell , that at the day of iudgement , he may speed well . 〈◊〉 bene vmore , that is , liue well , shoulde bee the delightsome poesie , & sweete perfumed Nosegay of euery christian : thus liue wel , that thou maiest die wel , and after death eternally speed well , obtayning that blessednesse , Blessed are they that die in the Lord. 4 Wee must giue an account of our temporall goods . howe wee haue gotten them whether iustly , or vniustly : how we haue spent them , whether we haue cloathed the naked with them , or whether we haue made naked the cloathed for them . howe wee haue disposed them , least there bee any debate for them after wee bee gone : therefore Esay telling Ezekia that hee should not liue but die , saith : Dispone domum tuam , &c. Set thine house in order , for thou must not liue but die . Howe then shall those griping vultures make an account , that haue by oppression vndone their brethren ? The worlde is grown so hard bearted , that men will rather suffer their brethren to starue in the streets , than to succour or relieue them : the dogs shall haue the remnant of the ritch mans Table , before poore Lazarus shall haue one crumme that falleth from the same . How shall these flinty heartes looke for one dramme of mercy at the daye of iudgement ? Let thē look with what measure they haue measured to others , it shall be measured to them againe : let them know that it they will stoppe their ears at the cry of the poore , they shall crie themselues , and shall not bee heard : if they will bee partakers with the Saints of the ioys of heauen , their brethren must be partakers with them of their wealth on earth : for this is to treasure vp treasures in heauen , to layout their treasures on earth . Let men therefore so vse their temporall goods , and worldly ritches , as they may at the daye of account receiue a crowne of immortall glory . 5 We must giue an account of the time wherein wee liue , and of our seuerall vocations , how wee haue imployed our selues in the same . Saith Bernard : Omne tempus tibi impensum requiretur á te , qualiter fuerit expensum : id est . All the time that God hath giuen thee , shall bee required at thy hands , how thou hast spent it : Whether in the seruice of God or in the seruice of Sathan . The Prince must giue an account , how hee hath gouerned his kingdome : whether hee hath ( as it becommeth Gods vicegerent ) mildly , louingly , and carefully trained his subiects vp in the worship of GOD : or as a bloodie Nero , and hard-hearted Tyrant cruelly oppressed them . The ministers of the word of God ( who haue taken vppon them curam animarum , the charge of soules ) must giue an account , how they haue be haued themselues in their ministerie : whether they haue preached Christ for Christ , that is , for the conuersion of sinners to Christ , or ( as hirelings ) for lucre and gaine of worldlye trash : whether they haue fedde their flocks carefully , or fed vpon their flocks couetously . The Magistrate must giue an account , how he hath behaued himselfe in his magistracy : whether hee hath sought the maintenāce of vertue , and the confusion of vice : or hath ( his eyes beeing blinded with siluer scales ) maintained iniquity , and oppressed the innocent . The housholder , how hee hath gouerne● his family : whether in reading of holy Scriptures , and prayer , to the praise and glory of God ; or in reading of foolish fables , in gaming , dicing , playing , swearing and such like . Yea euery man must giue an accounte of the time spent in his seueral calling , from the highst to the lowest . Let euery Christian therefore beware of mispend●ng his time , liuing in security loosly , and of loosing his time securely , & carelesly : for there will come a day when for euery houre of thy life thou shalt giue an account , how thou hast spent it : according as Salomon telleth the carelesse liuer : Reioyce O young man in thy youth , cheere thy hearte in the dayes of thy youth , and walke in the wayes of thine hearte , and in the sighte of thyne eyes : but know that for all these thinges GOD will bring thee to iudgement . Time lost can neuer bee recouered , the houre past cannot bee recalled : time is painted like an olde man hauing a locke of hayre on the former parte of his head , but balde on the hinder part ; to signifie , that men should lay hold of time comming , and make much of it when they haue it : for being once gone , it can neuer bee recouered . Augustine confesseth that hee spent his time idlely when hee stoode gazing and looking on a Spider , howe thee catcht a flye in her net : But alas , men in these daies do not onely spend their time in idlenes ( which is a shamefull fault amongst Christians ) but also in all manner of euill : They put off from them the euill day , namely the day of death and iudgement , and boldly approach to the seate of iniquity : a matter much to be lamented . Let euery Christian therefore haue a care of the expence of time , least ( had I wist ) comes too too late : for the damned in hell if they had this fauoure of God , to liue on the earth againe , and to haue hell broken loose ( which they shal neuer haue granted ) they would liue so strictly , as they might bee Chronicled for admirable spectators to the whole world . It is the duty therfore of euery man , to imitate that person , that vigilant person , that carried alwaies about with him in his pocket a little clocke , and when hee heard it sound , hee would instantly examine himselfe how he had spent that houre : thus should Christians examine themselues , that they may neuer bee examined of the Lord , iudge themselues that they may neuer be iudged of the Lord , and account with themselues , that they may neuer be brought to an account of the Lord. Thus much for the second part of this text , namely , of what thinges we must giue an account . But I say vnto you , of euery idle worde , &c. Before I speak of the third parts of this text , namely of the Iudge , to whom wee must giue an account , I thinkest very necessary to speake of a few things , which beeing wel considered , wee may bee able to abstaine from idle words , and shall haue the lesse account to make at that day . Three things therefore there are , which being performed , we shall abstaine from idle words . 1 A man must cōsider what he speaketh 2 To whom he speaketh . 3 When he speaketh . 1 What hee speaketh : Peter telleth vs what we ought to speak in his first Epistle : Jf any man speak let him speak as the words of God. Againe Paule to the Ephesians saith : Let no corrupt communication proceede out of your mouth , but that which is good to the vse of edifiing , that it may minister grace to the hearer . So that we ought to speake aboue all things of God and his word , of good and honest matters , if wee will shew our selues to be true Christians , and abstinent from idle words . Wee shoulde say with Dauid , I will alwaye giue thanks to the Lord , his praise shall be in my mouth continually . We should resolue with Iob and say : My lippes surely shall speak no wickednesse , and my tongue shall vtter forth no deceipte : then shall we vse our tongues to that purpose , to which they were created . The tongue in Hebrew is called : Kebod : id est , gloria Glory ; because it is an instrument to sing forth the glory of God vpon earth . If wee vse our tongues to this purpose , then may wee truely say with the Poet , Lingua quid melius ? What is better then the tongue ? But if it bee abused to the dishonour of Almighty God , if it bee an vntamed member , vttering out idle , and euill words : then may wee conclude with the Poet , and say , Lingua quid p●es eadem ? What is worse than the tongue ? Let euery Christian therefore shew himselfe ( as hee professeth ) a Christian in his speeche : For out of the aboundance of the heart , the mouth speaketh . Euen as the heart standeth affected , so is the speach of euery man : For Lingua est mentis interpres : the tongue is the interpreter of the mind : the chaste man speaketh chastly and honestly , the wanton speaketh lewdely and luxuriously : the enuious person speaketh bitingly and bitterly . Euen as by his speeche a man may bee knowne what countriman hee is : so a man by his speeche may bee knowne to what kingdome he belongeth . There are three kingdoms & men by their talke may be known to which of these they belong . There is , 1. Prouincia coelestis , the kingdome of heauen : and the speach of this country is praising of God , talking of his worde , giuing of thankes for the greate benefits wee haue receiued , and speaking of diuine and heauenly matters : hee therefore that speaketh on this maner ( Id que non hypocritice that is , Not hipocritically . For Simulata sanctitas , duplex inquitas : counterfeit holinesse is double vngodlines ) surely appertaineth to the kingdome of heauen . 2 There is prouincia terrestris : the kingdome of earth , and the sp●ach of this country is talking of terrene end earthly matters ●●ozling with the mole in the Cranies terrarumque poris , and in the pores of the earth , quite contrary to the nature of man : for Os homini sublime dedit ( saith the Poet ) coelumque tueri inssit : God gaue man a lofty face , and bad him looke aloft , and hold vp his head toward heauen . According to that of Iohn : Qu●de terra est , de terra loquitur : He that is of the earth , speaketh of the earth . And againe , They are of the world , therfore speak they of the world . 3 There is prouincia infernalis : The kingdome of Hell : and the language of this countrey is , swearing , forswearing , cursing , banning & blaspheming : if therfore thou seest such a one , it is to be feared that he belongeth to the prouince of hell . Thou therefore that wouldest belong to Gods thrice blessed kingdome , thou that wouldest abstaine from idle words , & so haue the lesse account to make ; thou must beware what thou speakest , thou must talk of God & of his word , of holy & heauēly matters . 2 He that would abstaine from idle words , must consider , to whom he speaketh : if hee speaketh to a foole , be must vse fewe wordes , for hee spendeth his breath in vaine : if he speaketh to a froward and contentious person , hee must vse mild and gentle words : or else bee taketh the bellows to quench the fire : if he speaketh to a wise man , hee must vse no vaine Cautologies , or needlesse repetitions : for frustrà fit per plura , quod fiers potest per paucior●t . It is in vaine to vse many words , whē we may as wel be conceiued in few . If these things be not cōsidered , we may ( yea speaking of diuine and holy matters ) offend in idle words . 3 If wee would abstaine from idle words , wee must also consider when to speake : saith Salomon : There is a time to speake , and a time to hold ones peace . Saith one : there is a time when something may be spoken , & there is a time when nothing may be spoken , but there is no time when all things may be spoken . These three things wel considered of vs , we shal abstaine from idle words , and haue the lesse accounte to make at the day of iudgement . Againe euery Christian , as he ought to imitate Christ in al things , so he ought to imitate him in his words : Gregorie saieth , that Omnis Christi actio nostra debet esse instructio , id est , Euery action of Christ ought to be to vs an exāple of imitation . Christ had three things in his wordes worthy of consideration , which wee must likewise labor to haue , if we will abstaine from idle words . 1 He had veritatem in verbis : trueth in his words : yea he reporteth of himselfe in John : that he is , via , voritas , & vita : the way , the truth , and the life . He therefore that speaketh truth to his neighbour , sheweth himselfe to bee the child of Christ Iesus , the fountaine and origo of al truth : but he that speaketh ●asings : and vttereth forth lies , sheweth himselfe to be the childe of the diuel , the author & originall of all lies . 2 Christ had vt in verbis : profit in his words : as he spake truly , so he spake profitably : he neuer spake one idle or vnprofitable word throughout the whole course of his life , which was aboue 32 years . 3 Christ had moderamē in verbis A mean in his word● the neuer was in words excessi●e , and when iust and necessarie occasion was offered , hee was neuer deficient , but Ladie meane I meane golden vertu● drew forth his well contriued wordes out of the rich content of his euer-flowing heart , He fulfilled that saying of Iesus the son of ●h : the wordes of the wise are weighed in a ballance . In these three thinges should euerie one imitate Christ Iesus , and then wee should abstaine ( as hee did ) from idle , vaine , friuolous , and vnprofitable words , for which a great account must be giuē : the which imitation of Christ , the Lord for Christ his sake , graunt to all men , that they being like vnto him may bee receiued to reigne with him , and his holy Angels in the thrice happie heauens at that day , Amen . But I say vnto you , that of euery idle word that men shall , &c. 3 To whome this account must bee giuen : although in this scripture the Iudge is not expresly mentioned , yet notwithstanding quod subintelligitur non d●est : that which is vnderstoode is not wanting : and therefore not to bee omitted . This Iudge therefore before whose tribunall seat all mankinde must appeare , it is Christ : for he was annointed of his father into a triple office : to be a Priest after the order of Melchisedech . to be a Prophet after the order of Dauid : to be a King after the order of Salomon . Therfore Christ , as hee is king ouer all in heauen and earth , is this iudge before whome wee muste all appeare : the truth of this is euident in the Epistle of Saint Paule to the Corinthians : VVe must all appeare before the tribunall seate of Christe , &c. Wee read also in Iohn , that the father iudgeeth no man , but hee hath committed all iudgement to his sonne . And in Mathew it is written , that all power is giuen to Christe in heauen and in earth . This was prophecied of him in the Psalme . Thou art my sonne , this day haue I begotten thee : aske of mee , and I wil giue thee the heathen for thine inheritance , and the ends of the earth for thy possession : thou shalt crush them with a Scepter of iron , and breake them in peeces like a potters vessel . And againe in another place : Sit thou at my righte hand , vntill I make thine enemies thy footstoole . Yea , it is an article of our faith , to beleeue that Christ shall come againe to iudge the quicke and the dead . Christ is therfore the iudge : yea he is the vorus Index , a righte Iudge : for this word Index , that is Iudge , is as much as ius dicens : id est One that speaketh iustice : and Iudice : that is , to iudge , is as much as , ius dice : to speak iustice , and iudicium , that is , iudgement is as much as iurisdicium , if I may so terme it , that is a iust and righte speech . So Christ being an vprighte iudge maintaineth iustice in iudgement : hee is a iudge that will vse no partialitie , but will reward euery man according to his works : he is a iudge that hath no respecte of persons . Men in this world may fitly be compared to actors of a Comedie vpon a stage : Whereto one acteth that part of a Prince , another of a Duke , another of an Earl , another of a noble man , another of a Gentlemā , another of a Magistrate , another of a merchant , another of a countrimā , another of a seruāt : one acteth one part , one another ; & so long as they are vpon the stage , so long there is respect [ according to their parts ] one of another amongst them : but when the Comedie is ended , and the stage pulled downe , then there is no such respect amongst them : yea many times he that played the basest part , is the best man. So likewise , so long as men art sūdry parts vpon the stage of this earth , that is , so long as men doe liue in seuerall vocations , so long there is respect amongst men , and that worthily : but when as the Come die shall bee ended , that , is , the day of doome shal come vpon all men , when as the stage shall be pulled downe , that is , the earth shall bee chaunged ( for the earth shall neuer bee brought ad non ens , to nothing ; but onely the corruptiue qualities shall bee consumed : ] then shall there bee no respecte of persons amongest men : yea it may bee that the poore man shall be greater before God than the rich man. Yea and Besides all this , vpon the earth GOD hath no respecte of persons [ although there bee respecte amongest men ) but euery man shall receiue according to his workes , the Prince as wel as the subiecte , the rich as well as the poore . If a Iudge then should come into a citie , & should iudge the greatest part of the citty to death , sparing no man , nec precio , nec prece , neither by bribes nor intreaties , would not euery man in that Citty be in great perplexity and feare ? so feare this Iudge , who shall come with thousandes of Angels in greate Pompe , Maiestie , and Glorie , into the citty of this world , and iudge the greatest part of mankinde to death , and damnation , sparing no man , neither pretto , nor prece , neyther by bribes , nor yet by intreaties , a Iudge that wil vse no partiality , A Iudge that is able to destroy both bodie and soule in hell are for euermore : feare this iudge , this terrible Iudge , this iust Iudge , this strict Iudge , that wil not suffer one idle word to escape in iudgement : thou that hast offended this Iudge by thy manifolde transgressions , thou that hast deserued for them euerlasting torments in the pit of hell , feare him : quake and tremble before him at the hearing of this hard saying : But I say vnto you , that of euery idle words that men shall speake , they shall giue account thereof at the day of iudgement . If Paule a chosen vessel , and a faithful seruant of Iesus Christ , was afraide of this iudgement : if the iust and vprighte man Iob cried out and said : Quid agam , quò me conuertam cum venerit dominus ad iudicandum ? What shall I doe , O whither shall I tu●ne me , when the Lord commeth to iudgement ? If blessed Hilary ( who from the fourteenth yeere of his age serued the Lord in singlenesse of heart , and in sincerity of life to his liues end ) was afraid of this day : as it appeareth by his speach vpon his death-bed : Egredere anima , agredere : quid times ? quid dubitas ? that is , Goe forth O soule , goe forth , why art thou afraid ? why doubtest thou ? thou hast serued Christ these seuentie yeares , & art afraid now to depart ? If these holy men were afraide of this terrible day : how oughtest thou ( O sinner ) that art defiled with sinne from top to toe , that hast not serued thy God ( as thou oughtest ) one daye in 70. yeares , how oughtest thou to quake and tremble ? if the iust shall scarce bee saued , where shalte thou ( poore wretch ) appeare ? If the people of Israell trembled at the presence of God on mount Sinai , when the Lorde gaue vnto them his lawe , and ( as a Scheolemaister , ) read a lecture to all the world : how terrible will his presence bee when hee shall come and exact this lecture at thy handes , howe thou hast conned the same ? If Iohn and Daniel , at the sight of a mild Angel , fel vpon the earth as dead : how shalt thou ( poore sinner ) indure the presence of this terrible iudge ? If Haman could not abide the angrie countenance of King Ahasuerosh : how shalt thou ( O wicked man ) abide the angrie countenance of this frowning iudge ? If Adam , for the commission of one sinne , ranne from god in greate feare , and hid himselfe behinde the bush : whither shalt thou ( O sinfull Adamite that haste committed as many sinnes as starres in skye , as haires on head and sands by sea . Immò horum numerus numero non clauditur vllo : Yea the number of them is not to bee numbred ) whither ( I say ) shalte thou desire to runne ? and where shalte thou wish to hide thy selfe from this terrible iudge ? O ( saith Augustine ) mallent impii esse in inferno , quàm videre faciem irati indicis ; The wicked had rather be tormented in hell , than see the face of this feareful iudge . Then shalt thou cry to the mountaines : Cadite super me : Fall vpon mee : and to the hilles : Abscondite me à facis sedentis super thronum , & ab ir a agni : id est , Hide mee from the face of him that sitteth vppon the throne , and from the wrath of the Lamb. Then shall the booke bee opened , videlicet , the euidence of thy workes in this life , recorded freshly in the testimonye of thyne owne conscience , and in the true and infallible memory of Gods eternall wisedome : then shall thy sinnes bee sett in order before thyne eyes : heauen and earth shall witnesse , against thee , yea thyne owne conscience shall condemne thee : and conscientia est mille testes : Thy conscience is a thousand witnesses to condemne thee . The Diuell shall pleade hard ( most pitifull wretche ) for thy soule and body , accusing thee on this manner : O iudex iustissime , O most iust iudge , thou hast in the aboundaunce of thy loue suffered many tormentes of hell vpon the Crosse at Golgotha , for the redemption of this wretche : thou hast offered him ( times innumerable ) redemption , iustification , and endlesse happinesse : yet neuerthelesse hee hath despised thee , and hated thy instruction , and hath chosen rather to followe mee , then thee , rather to walke in iniquity after my example , then in holynesse of life after thyne , hee hath chosen to bee my seruant , rather than thyne : therefore what remayneth , but that thou shouldest refuse him , that refused thee , and that I should receiue him to euerlasting torments , that hath hitherto serued mee . When thou ( poore soule ) shalte heere this pitifull Plea , and confesse the same to bee too true , what shall become of thee , or whither shalt thou turne thee for comfort ? Alacke , alacke , thou shalt haue no hope of saluation : for aboue thee , thou shalt see the iudge angry with thee for thy sinnes , and the blessed Angels reioycing and laughing at thy destruction : benethe thee , thou shalt see hell open , and the fierye fornace ready to receiue thee to torment : on thy right hand shall bee thy sinnes accusing thee : on thy left hand the diuells readye to execute Gods iudgements vpon thee : within thee shall lye thy conscience gnawing : without thee the damned crue bewatling : on euery side fire burning : and then shalt thou receiue this lamentable sentence : Goe from mee ye cursed into euerlasting fire , which is prepared for the diuell and his Angels : Euery one of these wordes are able to cut thy heart a sunder . Go from me : hitherto I haue beene a Father to thee : I haue bestowed many comfortable benefits vppon thee : I haue had great care of thee : but now goe from mee into torments inexpressible : where thou shalt cry vnto mee , but I will not beere thee : in torment shalt thou lye comfortlesse : in hell thy torment shall bee endlesse : I will put a gulfe betweene thee and mee , to make thy torments remedilesse : thou shalt bee dying alwaies , yet neuer dead : thou shalt seeke death , but neuer finde it : thou shalt bee burning alwaies , yet neuer burnt to death : thy meate shall bee griping hunger , and famine intollerable : thy drinke shall bee lakes of fire and brimstone : thy musicke shall bee howling and roaring of crying Diuels , and weeping , wayling , and gnashing of teeth . Yee cursed : thou hast beene called hitherto by renowned and glorious titles : as Prince , Duke , Noble , Reuerend , Maister , &c. but now thou shalt haue an other title : thou shalt be called cursed : cursed shalt thou be of God , whose curse is panarum inflictio : id est punishment : cursed shalt thou be of all the blessed Angels in heauen : whose curse is conscientiae cruciamen , id est vexation of thy conscience ; cursed shalt thou bee of all the diuels in hell , whose curse is poenarum executio , id est : the execution of thy punishment prescribed ; according to that of the poet ; Minos examen , Radamanthus dat cruciamen ; tertius heu frater tertia iura tenet : id est , One diuell rippeth vp thy examination , another diuell tormenteth thee , the third is not behinde to adde one torment to another vppon thee . Cursed moreouer shalte thou bee of all the damned crue , whose curse , is poenarum aggrauatio , id est : the augmentation of thy torment : thus cursed shalt thou bee of all thinges for euermore . Jnto euerlasting fire : O miserable torment ! there were some comforte to the damned soule , if these torments should haue end : but that shall neuer bee : O miserable wretche , thou shalt bee bound hand and foote , and cast into this euerlasting fire , in respect of which fire , all earthlye elementall fire is but as fire painted on a wall ; thy tormentes shall be endlesse , easelesse and remedilesse . Which is prepared for the diuell and his Angells : Heauen was prepared for thee , and not Hell : thou wert borne to glory , and not to torment ; but because thou hast chosen to followe the Diuell and not mee , therefore , Goe from mee yee cursed into euerlasting fire which is prepared for the diuell , and thee his wicked Angell ; where thou shalt lye weeping , and wailing , and gnashing of thy teeth for euermore . The consideration of these things shoulde stirre vp euerye Christian to looke about him , to bee carefull and circumspect to all his wayes , that hee treade not his shooe awry at any time , that he offend not this fearefull iudge , in any thing : that at this day of iudgment hee may finde him a gentle and louing Lambe , and not a Lyon of Iuda : for as to the wicked this iudge is terrible , so to the godly hee is a friendly and a welcome Iudge : as to the wicked the day of iudgement is a daye of desolation , a day of cloudes and blacknesse ; so to the godly , it is a day of redemption , yea the godly shall leape for ioy at that day , and for the comming of that eternall daye , the blessed spirits in heauen cry out saying : how long Lord ? and the blessed ones vpon earth desiring the comming of this day also ; saying with Paule , Cupimus dissolui & esse cum Christo , id est , Wee desire to bee dissolued , and to bee with Christ ; and praying with Iohn , Veni Domine Iesu ; Come Lord Jesus , come quickly . Let euery Christian therefore so lead his life , that it may goe well with him at that day ; What if J haue all the world , and loose my soule at that day , what doth it profit me . If a man be called to appeare before some earthly iudge , hee will haue an especial care to array himself in the best manner hee may , and to be haue himselfe accordingly , that hee may bee the better accepted of him : So euery Christian against the daye of iudgement , when hee must appeare before the king of Kings , and iudge of all the worlde , must haue an especiall care to put on the wedding garment of Christs righteousnesse and regeneration , least hee bee sent packing to Hell with the wicked and all those that forget God. Mordecay , because he went basely in sackcloth , could not bee permitted to come into the Kings pallace : and doest thou thinke ( whatsoeuer thou art ) that thou shalt be admitted into the glorious Pallace of the King of heauen , hauing on the stinking , defiled , & abhominable garment of impurity , and the menstruous cloath of iniquity ? no , no , the Lord will spue thee out of his mouthe a stinking carkas stinketh not to before men , as a polluted sinner in the nostrells of almighty God. Nebuchadnezzar woulde haue no children in his Pallace , but those that were wise and beautifull : and doest thou think , that the King of heauē and earth will haue any fooles , that is sinners ( for the sinner is called a foole in the Scripture : the foo●e ●ath said in his heart , there is no God ) to dwell with him in his Pallace ? or doest thou think that any vgly person shall bee suffered there ? that is any sinner ( for the sinner is an vglye and abhominable thing in the sight of God ) , no : the Lord will entertaine none into his kingdome , but such as are beautifull , shining in holinesse , purity , and righteousnesse , as the portalls of the burnisht sunne : such as are without spot or wrinckle , Omnino ad imaginem suam : altogither like vnto him : holy as hee is holy , pure as hee is pure : such will the Lord haue in his kingdome to sing Halleluiah : Saluation and glory , and honor , and power be to the Lord our God. Therefore as the theefe is exceeding prouident , and very carefull how hee may aunswere the Iudge at the barre : and as in earthlye courtes men will be very carefull to prouide an answere against they bee called : yea and will make some friende to the iudge , that they may speede the better : So likewise euery Christian soule shoulde carefully prouide a good aunswere againste hee bee cited by the Apparitour death , to appeare before Christe at the generall Courte of Heauen : And that then it may goe well with him , let him get some friend to mooue the iudge in his behalfe , as he tendereth the welfare of his deare soule : and who must that friende bee ? Not Mary , nor Peter , but it muste be Christ Iesus , that sitteth at the right hand of his father in glory , and maketh daily intercession for the sinnes of the whole worlde . Get him for thy Proctour ( who offereth himselfe to al ) and then happie shalt thou bee : the diuel shall not preuaile against thee : for Christ hath broken his head : the gates of Hell shall not preuaile against thee , for Christ hath conquered them : and death shall not bolde thee captiue , for christ hath ouercome it : Happy art thou that art in such a case , yea blessed arte thou , if thou hast the Lord for thy God : Thus much for the third pare of this Text namely , of the iudge , to whome we must giue an account . But I say vnto you , that of euery idle word , &c. 4 When we shall giue an account : it is said heer : at the day of iudgement : The time , whē this great & generall day shal be , cannot be known of mortal mā : yea it is not for mā to know of it : as we may read in the Acts : It is not for you to know the times & seasons , which God hath put in his owne power : yea Christe himselfe knoweth not of this day : But of that day and houre ( saith Marke ] knoweth no man , no , not the Angels which are in heauen , neither the Sonne himlelfe , saue the Father : id est : Christe according to his humane nature knoweth not of it , but according to his diuine nature , he knoweth of it , as well as God the Father : for he is coequall with God the Father in knowledge , wisedome , and in all thinges whatsoeuer : yea hee knewe of this daye before the foundation of the world was laide , yea he himselfe shal sit iudge at the day . God will not haue vs know of this daye , when it shall bee , for these three causes , 1 To prooue and trie our patience , faith , and other vertues : to see whether wee will put our whole trust and affiance in him , although wee ●●●●…e not the time of our dissolution . 2 To bridle our curiositie and peeuish inquisition after such ( too high ) matters : qua supra nos , nihil ad nos : that which is aboue our capacitie , wee ought not to meddle withall . 3 To keepe vs in continuall watchfulnesse : for if wee knew certainely the day of death and iudgement , surely it would be a greate and forcible motiue to drawe vs to a loose , negligent , and secure kind of life . Watch therfore ( saith the Euangelist ) because yee know not when your Maister will come . For these three causes the Lord will not haue vs know of the time of iudgement , Although ( my beloued in Christe ) we know not the certainetie of the time of this day : yet neuerthelesse wee muste knowe , that this great and general day cannot bee farre off , both according to the prophesies of holy Fathers , as also to the truth of holy Scriptures . Augustine , in his booke vpon Genesis against the Manichees , saith , that the worlde shoulde laste sixe ages : the first from Adam to Noah : the second from Noah to Abraham : the third from Abraham to Dauid : the fourth frō Dauid to the transmigration of Babilon : the fifth frō the transmigration of Babilon , to the comming of Christ in the fl●sh : the sixth from the comming of Christe in the flesh to his comming againe to iudgement . So that according to his prophecie wee liue in the last age , which last age , ● called of Iohn hora extrema or hora nouissima the laste hour● : but how lōg this last houre doth last , he that is α and ω the first & the last , the euerlasting God alone doth know . The Hebrewes they boast of the prophecie of Eliah , a great man in those da●e● hee prophecied that the worlde should last 6000 , year●s 2000 , before the law 2000 , vnder the law : and 2000 from Christ to Christe . If this his prophecie holdes true , the world cannot last 400 yeares for since Christe his comming in the flesh , it was 1606. at Christes tide last hast , according to the computation of the Church from time to time . But leauing men and comming to the Scripturs , which cannot erre , for Humanū est errare : Man may , yea and doth many times erre . Sainte Paule saith , to the Corinthians : Wee are they vpon whome the ends of the world are come . If therefore the ends of the worlde were come vpon thē that liued aboue 1560. yeares ago , then surely doomes day cānot now possibly be far off . Iames likewise saith : Behold the Iudge standeth before the doore . Iohn Baptist preached repentance to the Iewes , saying : repent for the kingdome of heauen is at hand . So that by these places of Scripture it is euident , that the generall day of Iudgement is at hand : as also by the signes & tokens which should goe before this day immediatly , of which many , yea almost all are already fulfilled . Moreouer we must ( deare brethren ] know that there is a twofolde iudgement : the one called a particuler iudgment the other called a generall iudgment . 1 The particular iudgemente is exercised and executed vpon euery man immediatly after death , which is segregatio anima a corpore : a separation of the soule from the bodie . Of this particuler iudgemente wee may reade in the Epistle to the Hebrewes : It is appointed vnto men , that they shall once die , and after that commeth iudgemente . And though the generall Iudgement commeth not these 4000. years , yet particular iudgment cōmeth at the day of our death : & look as we at the day of our death shal be found , so shall we bee iudged : and as we then shal be iudged , so shall wee bee iudged at the general iudgement . 2 The generall iudgement● ( of which this Scripture speaketh ) is exercised and executed vpon all men together by Christe : who shall by his power raise all those vp againe that haue beene dead from the beginning of the world , to that time : and they shall bee presented all together ( being againe vnited to theire soules ] before Christes tribunall seate , who shall come downe in a cloude from heauen , in greate maiesty and glory , with thousands of blessed Angels attending vpon him : and hee shall giue sentence vpon all in generall : the wicked shall be cast into euerlasting fire , & the godly he shall carry vp with him into caelum Empiraeum , the third and highest heauen , ( where he nowe in bodie reigneth & remaineth ) there to reape ioyes vnspeakable for euermore , But some man may obiecte and say , why ( I pray you ) shall there bee a generall iudgement , when as all are iudged in the particuler iudgement ? what shall thee be two iudgements executed ? There shal notwithstanding the particul●r ) be a generall iudgemente , and that for three causes . 1 Because in the particuler iudgemēt the faule of man is iudged onely , but then both soule & bodie shall be iudged 2 In the particuler iudgemēt , the soule onely is either rewarded or punished : but then both soule & bodie either shal be rewarded with ioyes , or punished with torments . 3 There shall be a generall iudgmēt . to declare to all the worlde assembled then together , the iuste iudgemente of god : that he hath iustly saued the godly ▪ & iu●ly condēned the wicked : yea the uery wicked themselues shal confes no lesse . By reason of this generall iudgement , some light braine hereticks their bee the say , that ther is no particular iudgmēt at al , & that the soul immediatl● after death is not iudged : for wheras it is said hodie mecūeris in paradiso , to day shalte thou be with me in paradise , the speech of our sauiour to the theef they take that word hodie id est , to day for 1000 years ; & bring for proofe hereof that place of the Psalmist A thousand yeeres in thy sighte are as yesterday , But to answere them : this place of Scripture is not so to bee vnderstood , as that a thousand yeares shoulde bee taken for a day ; or a day for a thousand yeares : for hee saith not : a thousand yeares are a daye : but a thousand yeares in the sighte of God , that is , in respecte of the eternity and euerlastingnesse of god , are as a day : It is therefore spoken on this manner to expresse the eternitie of God , as if hee should say : a thousand yeares with man in respect of the eternity of God , are but as a daye : for as many as are , haue beene , and euer shall bee the daies of man , so many thousand , yea so many thousand thousands yeeres is the eternity of God : he is-and-the first and the last , before all beginnings , and shall neuer haue ending . Againe , they alledge that place of Genesis ; In that day that thou eatest therof ( namely of the forbidden fruite ) thou shalt die the death . Now ( saith the heretique ) that day they died not , but liued many hundred yeers after : therfore by a day is vnderstood many hundred yeers . But I answer that , that day ( wherin Adam did eat of the forbidden fruit ) euen that day did hee dye : that is , that day by sinne hee was separated from God : then the which separation no death is greater ; for Vt vita corporis est anima , ita vita animae est deus ; tolle animā , perit corpus : tolle deū , moritur animae ; id est , As the soule is the life of the body , so God is the life of the soule ; take away the soule , the body dieth ; take away God , the soule is dead ; So that Adam that day died in soule , being separated from the Lord ; yea that day Adam was made subiect to death in this life , and in the life to come ; that day he had the beginnings of death seasing vppon him , for hee was presently cast out of Paradise into the ragged world , he was cursed and all his posterity , yea hee should haue gone to hell , had not the second Adam broken the head of the subtile serpent that inticed him to sin . Yea , the thiefe vpon the crosse had Paradise that day in soule , in which he suffered in body ; although he had it not in so full measure , as hee shall at the generall day , when his soule shall take vnto it the body againe ; hodie , to daie thy soule with my soule shall be in Paradise , that is , in my fathers kingdome . Where is now the heretique that confoundeth particular iudgement ? Where is now the Epicure , that thinketh there is no iudgment at all ? Where is now the ignorant Papist that dreameth of Purgatory ? and hee that fondly thinketh that there is Limbus patrum , and Lymbus puerorum ? and where are these that imagin of a place of ab●ade , betweene Heauen and Hell ? I turne them all together to the Hebrewes for Wisedome in this point : where they shall finde that after death the soule of man is iudged . Would Paul haue so earnestly desired to haue beene dissolued , if hee should not presently haue bin with Christ He saith , that in this world wee see in a glasse darkly : We see but Gods backe ports as Moses did , that is , but a little of the sailour of God : But then that is , after this life ended we shal see god face to face : that is , we shall haue the full fruition of him . We read of Diues and Lazarus , that after death the one was iudged to heauen , the other to hell : which is a Parable to signifie the trueth of this particular iudgement . And ( to conclade this poynt ) we read in Salomon : that the dust returneth to the earth from whence it came , and the spirit to God ●h● gaue it . So that wee may learne from hence the vncertainty of the day of iudgment . Wel saith Bernard : Nihil certius morte , hora mortis nihil inocentius : that is , Nothing is more certayn than death , & there is nothing more vncertaine than the houre of death . Let euery Christian therefore ( that wisheth the saluation of his soule at the day of death and iudgement ) beware of security and carelesse liuing : let no man deferre repentance , and amendement of life , least death come when he i●d●eth not for it , and so ( being vnprepared he be cast into hell fire . The olde world had 120. yeares to repent in : N●n●e had 40. dayes to repent in : Israell had 40. yeares to repent in ; but thou ( O mā ) knowest not how long thou hast to liue : thou haste no lease o● thy life : thou art heere to day , and gon● to morrow : when the houres of thy life bee ended , and the glasse outrunne , thou must awaye : death wasteth for thee in euery place , and at all times : therefore waste thou for it plaing as the fiue wise virgins , that had the candle of faith burning in the lamps of their harts , nourished which the oyle of loue and workes , Ierusalem , because shee could not bee brought to repentance , shee was destroyed : many hundred thousandes of her children were famish●e to death : and many hundred thousands taken captiue by Titus Vespatian the Roman Emperour : many cast to wilde beastes and deuoured , The children of Israell , because they were a stiffenecked people , and a froward generation , and woulde not bee brought to repentance : how many thousands of them lay slaine in the wildernesse ? 600000. males ; except Ioshua and Caleb . The old world , because they would take no warning , and could not bee brought to amendment of life : the floud drowned them all , except faithfull Noah and his godly family . And except thou repentest , thou likewise shall perish : according to that of Luks : Except ye repent , ye shall all likewise perish : beware therefore and repent betimes : Foelix quem faciunt aliena pericula cautum , Happy is he , whome other mens harmes do make to beware . Refuse no good motions knocking at the doore of thy heart , but entertaine them willingly ; according to the counsell of Augustine ; If hee offereth thee grace to day ( saith hee ) take it , make much of it : for thou knowest not whether he will offer the same to morrow : Make no long tarrying to turne to the Lord , and put not off from day to day ; the longer thou remainest in thy sinne , the harder it is for thee to repent : for Qui non est hedie , cras minùs aptus erit : If thou beest not fit to amendement to day , thou wilt bee lesse fit to morrow . Therfore while the lord speaketh to thee , make him answer : while hee calleth vnto thee , let there be an eccho in thine heart , as was in the heart of Dauid : seek ye my face : thy face Lord will seek : and while it is said to day , harden not thine heart . In no case therefore defer thy repentance : for the day of death and iudgement is vncertain ; as saith Chrisostome : Poenitenti veniam spospondit , sed viuendi in crastinū non spospondit : that is , the Lord hath promised pardon to him that repenteth , but to liue till tomorrow , he hath not promised . But some there be in the world , that will say ; ( the more it is to be lamented ) I am young . I will liue a while after my hearts desire , and in my olde age I will repent mee of my sinnes ; for God hath promised ( who will be as good as his word . ) At what time soeuer a sinner doeth repente him of his sinnes from the bottom of his heart , J will put all his wickednes out of my remembrance , saith the Lord. And will pray to the Lord for forgiuenesse of their sinnes , as Augustine said before his conuersion : Ignosce ( pacer ) ignosce mihi : at noli modo : Forgiue mee my sinnes , but not now : let me sinne in my youth , & pardon me in myne age : thus they would desire to die the death of the righteous : but they would not liue the life of the righteous : but let these gracelesse persons ( that thus deferre repentance ) beware of two things . 1 Let them beware of sodaine death : Let them take heede , least they bee cut off in the middest of their sinnes , as Iobs children in the middest of their bauquetting and ryoting were soddaynely slayne by the fall of the house : and as the floud came vnlooked for , and drowned the old world . Liuis reporteth a fearefull example of sodaine death : saith hee , there were two olde men that frequented two harlots , and presently vppon the face committed they both died sodainely : the one was thrust thorow with a dagger : the other died sodainely of an Apoplerie : which is a disease ingendered of aboundance of grosse humors , which do fill those vessels and receptories of the head , from whence commeth feeling & moouing of the body , as saith Galene , and therefore they that haue this disease , are depriued of all sence , feeling & moouing . Let euery Iustie yonker and desperate ruffian set this fearefull example before his eyes . Againe , the young man dieth , as soone as the olde : the Lambs skinne is brought to the market , as well as the old● crones : true is that saying of Augustine : vita dum crescit , decrescit : vita mortalis , & mors vitalis : id est life while it increaseth , decreaseth : life is dying , and death is liuing . 2 Let all men that refuse the mercy of GOD , and deferre their repentance know ; that repentance is not theirs at command : but it is the great mercy of GOD : and it is to be feared , that they that haue refused it offered , when they would haue it , they shall goe without : according to that country Prouerbe : If you will not when you may ; when you will , you shall haue nay : And it is commonly seene , that qualis vita , finis eta : as a man liueth , commonly be dieth : he that will liue without repentance , must look to die without repentance . Though God spared the thiefe at the laste gaspe , yet set no man presume of that : for that was a medicine against desperation , and not a matter of imitation : saith one : God spared one , that no man mighte despayre : he spared but one , that no man might presume . Let euery man therefore ( in the feare of God ) without all delay , seeke for amendmente of life : Let them as ( Gregory wisheth ) Plangere plangenda Bewaile their sinnes that ought to be lamented : and as they haue giuen their members , as weapons of vnrighteousnes to iniquity : so let them now giue them as weapons of righteousnesse to holines . Repent ( dear brethren ) betimes ; Viue de● gratus , tote mundo tumulatus : crimine mundat us semper transire paratus ; that is Liue vnto God a thankfull wight , & to the world die ; clense thy selfe frō wickedns , alwaies ready hence to fly . Play the wise steward , lay vp treasures in heauen for thy soul : imitate the Pismire which gathers in Sommer , wherby she may liue in winter . Damascene reporteth an excellent Historie touching this purpose : saith he There was a country where they chose their king of the poorest and basest sort of the people , and vpon any dislikement taken , they would depose him from his throne , and exile him into an Iland , where hee should bee starued to death : Now one wise fellow ( cōsidering hereof ) sent mony before into that Ilād , into which he should be banished , and when he was banished , he was receiued into the iland with greate triumph . So against thou be banished by death from this world , without penny or farthing , ( for naked thou camest , & naked thou must go ) thou must prouide whils thou art in this life , whereby thou maiest liue in heauen hereafter , Let nothing therfore make thee deferre thy amendment , but whilest Christ calleth thee , run vnto him . Put on Ieromes resolution who said : If my mother wete hanging about my neck , if my brethren were on euery side , howling and crying , and if my father were on his bare knees , kneeling before me to detaine mee in their wicked and sinfull course of life , what woulde J doe ? I would shake off my mother to the groūd I woulde despise and hate all my kindred and kinsfolkes , and I would tread and trample my Father vnder my feete , thereby to flie to Christ when he calleth me . So shouldest thou resolue the amendment of life . The Lord of Heauen for his sweet Sonne Christ Iesus his sake , graune to th●r ( deere Reader ) and me , to both of vs , his holy Spirit that we may stand vnblameable before the Iudge , at that great and generall day : that we ( beeing clothed with the long white Robes of righteousnesse , ) may be in the number of those to whom it shall be said then : Come yee blessed children of my father , inherite the kingdome which was prepared for you from the beginning of the world . Grant this ●eer father for thy deere sonnes sake , Christ Iesus our onely Lorde and Sauiour : To whom with thee and the holy spirit we ascribe all power , glory , and dominion , and stag Halleluiah to thee , ( O blessed Trinitie ) for euer and euer . Amen . FINIS . A shorte disputation betweene the deuill and the poore soule of a Christian . Sathan . THou hast beene a greate Sinner . Soule . Yes : but I am not soe . Sathan . Thou art damned for that thou haste done . Soule . No : thou lyest Sathā : God hath promised otherwise to all that beleeue , repent , and amend . Sathan . Thou beleeuest not , as thou sayest thy selfe . Soule . Yes , I beleeue , and I desire to beleeue bettter : holinesse of desire doth seale Gods fauour to me . Sathan . Thy hearte is hard , and so are al theirs whome god hath reiected . Soule . No sathan , make the worste of it thou canst , it is but a soule trance for a time ; the holy ghost remaineth ; for I feele him still . Sathan . Doest not thou see that god hath taken thee in hand , and hath laide a heauie iudgement vpon thee ? Soule . God indeede hath like a mercifull father taken me in hande , to make mee a newe creature : and like a louing father to correcte me : but his mercy will he neuer take from me , and no wrathful Iudgment shall be towardes me . Sathan . Euery Pulpit rings of thee , and euery parte of scripture proclaimes thee to bee myne , Soule . The Lord reprooue thee , sathan , for this Slaunder : for all scriptures and Pulpits tell me , I am gods dearely bought Sathan . Shewe me Gods seale for that , or els thou art mine . Soule . I can weepe for sinne , and I hate sinne in my selfe and others ; and I loue vertue and the vertuous : which are the Armes of Christe in his seale , and I find my hart formost in his place marching on to heauen . Sathan . This thou didst , but nowe thou haste left thy first loue . Soule . Thou haste saide ynough for mee , the loue of God is like himselfe vnchangeable , his guiftes and calling are without repentance , once Loue and neuer hate , as once Loued and neuer hated . Sathan . Thou hast confessed , that thou haste no such feeling in Prayer and Sermons , as in times past . Soule . What gaynest thou by that ? for in Christs wooing dayes I was shewed the riches of his grace , but though I see not that dayly , so highly to inflame me ; yet Christ is neuer the poorer , neither do I cease to loue him : shew me any one of gods elect , that feeleth his loue at al tymes alike : it is not the manner of graces working , thou hast no skill in graces affaires . Sathan , There is some matter I warrant thee against thee , that God heares not thy prayer when thou callest vppon him , as thou confessest . Soule . I know thou markest my confession , but the more I confesse againste my selfe , the more I magnifie Gods mercy . Sathan , But tell mee , why God will not heare the prayer ? Soule . Sathan God hears my prayer : but his delight is to heare the prayers of his Children often , therefore he doth delay . Sathan . God careth not for such a wretch as thou art . Soule . The more wretch I am in thy sighte , and also in mine owne , the more amiable I am to him ; and so auoyd sathan , and speake no more . A short death-bed Dialogue . Sathan , DEath is come , and I must haue thee Soule . Death is welcome , but thou shalt goe without mee : heere are others to carry me , Christ my redeemer hath sent his Angels for me . Sathan . Death will carrie thee to Hell. Soule . No : he must carry me no whither , but end me : the Angells must carrie mee to mine owne place . I haue euidence to shewe , which I will not vouchsafe to shewe thee : therefore auoyde . Lord Iesus that hast bought me , take me ; I doe heere surrender my selfe to thee , Amen . Speake not a worde more but let thine eies be closed vp in silence . Morning prayer . O Lord , That blessest thy seruice to thy seruaunts : Blesse vs in this part of thy seruice , prayer and thanksgiuing to thee : and Because none are to meddle with anie part of thy seruice but thy called seruants , good Lord bestow that grace vpon vs that we feele more and more our effectuall Calling , before wee presume to come neer thee & becaus each duty is to be done , by , and in the name of thy sonne : we confesse that till our ingraftment into him by grace & the apprehēsion of faith through thy spirit our effectuall calling doth not appeare , so that if we wāt faith , thy spirit we must not intrude our selues into thy sight , but our attendāce is vpon the diuell , and thou wilte not part seruice with him . O Lord in the weaknes of faith we presume , accept of vs , be in the middest of vs thou hast strongly vs called to obedience , in this and all other things by worde and worke it is a dept therefore to be rendered heare of vs : Lord receiue it ; we confesse our sinns haue driuen vs far awaie , they are many and great , thy Curse is the due of them : to our shame we confesse , we haue beene warned , and yet since warning , against our knowledge and conscience , of forgetfullnes weaknes , and sometime of frowardnesse , we haue of our naturall inclination as lightly esteeming thee , & thy law transgressed & offēded Nowe Lord , albeit wee can destroy our selues , yet we Cannot saue our selues ; wee intreat thy Ritch mercy for our pardon , & our sauiour Iesus Christ for our ful satisfactiō . Lord in that mercy pardon vs , & in Iesus christ be cōtented & wel ple-w t vs : & for former conceiued displesurs forget thē , & in the multitude of thy cōpassions remoue thē , with sin of al kinds the cause of them ; and so iustice being answered , thy wrath appeased , & hel gates shut , & a conquest assured ; Let vs walke in the cōfort of this peace , yea in holines & assurāce of it : & as we haue lost all by that life & rule of sin , so we pray that let vs find our selues restored by the death and captiuity of sinne , let our vnderstanding be lightned : let our memory be sound ; let our wills be holy : let our affection be honest , let our conscience be tender and ready to euery good exhortation : let our apetites be sober : let vs be free from bondage to prophanenes , in al our faculties , in all our liues , at all times , and in all places : let vs perseuer , striue and ouercome . Let vs be armed and watch , let vs heare , read , and pray ; let vs meditate and study in thy loue : let all sad motions and passions be examined , and if ill suppressed : let vs resigne al our bodies and soules holinesse vnto thy seruice . Let vs not want that we ought to haue : let vs not haue that we ought to wāt , or that is good to be wanting . Lord let vs shew mortification in al our behauiour . Let the life of righteousnes appeare in all our actions , inward and outward , secret & open . Let vs Regard our callings , & the duties belonging to the same . Let vs haue grace to finde out all the sound and peculiar Euidence of thy kingdome : let vs determine to keepe thy word , let vs vowe it , whatsoeuer standeth in the waie : O Lord be our keeper in our waies , this day and for euer : looke from heauen vpon thy whole Church , & euery member of it militant , that hath neede of the prayers of thy saintes , especially this part of it where we liue : and aboue euery particular member , Lorde let it please thee to regard our Soueraigne Lord the Kings Maiesty , with his Queen , the noble Prince of Wales their Son , with the residue of that Royall issue : haue an eie deare Father to his Maiesties honorable priuy Councell , to councell them , and to the trusty nobility to sanctifie them : and to all subordinate maiestrates of City and Cuntry , to be the God of gods among them , and to stir them vp to stand in the gap , and to take thy part against the Diuell and his ; and to animate them & blesse them hereunto , and to guide them . Let thy word haue a free passage : let all lets be remooued , let the piller and cloude of protection further it night and day· Let all that are able and willing to help in Macedonia be called in , and countenāced : let knowledge heale painfulnes , & a godly life appear in all thy ministers . Let hearing and obedience meet in all thy people , becaus few preferred by thee doe prefer thee before their chiefe ioyes O Lord turn their harts as they belōg to thee , let generall consideration hee had of the beneāts thou bestowest , to mooue the hearts of al high and low , to put to hand to help thee against Anti-christe and the diuell : and let the corrections of thy hande , especially that heauy rod and stroke of the pestilence , continued and greatly spread through the kingdome this foure yeares , be stayed ; let there be an humiliation proportionable , generall & earnest , true & vnfained , & without delay ; Least thy angell , haue his commission inlarged , not onely to kill hundreds , but thousands ; as not long since , not onely thousands , but millions : O Lorde stop yet the mouth of our cheefe crying sins : in the howse of Dauid , in the house of Nathā , in the house of Leuie , in all the howses of Iudah , let a search bee made good Lord for Achan & for Ionas : that our state may be calme , and the Epha sent into Shinnar . Lord help thy church in all places , and in all things : let Babilon fall , let the Iewes come on , let all them be as Meroz that haue ill will , and no good will to Sion , Amen . Euening Prayer . O Rich God , infinite in all goodnesse ; we presume again to resort to that ouerflowing fountain : Lord turn vs not awaie , though we be fools , like thy seruant Gedeons Armie , that we cannot tell the fittest way to take in the sweetnes of thy goodnes ; yet accepte of our weaknes , because that good minde and harte we haue , thou art the author of it : thou hast called and beckned vs to thee , now we are come to know thy good plesure , & to beg from thy liberality what shall please thee : thy do●e of mercy is euer open to thy saintes , and thou fittest as Abraham at the dore , to entertaine poore , weary , and heauy loaden ones : and we know thou hastest to meet vs , to do vs good , like a good God according to thy accustomed goodnes : we are therfore confidently comforted that in this , that the least soule-whispering of an adopted child , is as odours to thee , though it be silly and as the chattering of Ezechiah . O Lord we willingly confesse to thy praise , that thou hast hearde our praiers offered to thee in the morning , we haue through thy mercy fared well this day in soule and body , not withstanding the spight of Satan , the malice of our sinne , the pestilent enmity of corrupt nature , and the enuy of the world , and the deceits of others among whom we dwell : O prouident & kind Lord and Father , we haue brought thee for it , the best Lamb of our flock , euen all hearty praise and thanks , & purpose of better seruice that we can , and this dipped and drenshed in heartmelting , and in Iesus Christs merit and reconcilement : we beseeche thee , testifie thy acceptance by addition of mercy in detraction and multiplication of it : and let vs obteine the tast & feeling of this , this nighte following , and all our life time repent thee not : go forward with vs for Christs sake , regard not the outstartings of soule or body against thy mind , in thy presence : but let thy righte hand of infinite compassion cast them ( as a milstone ) into the deepes of our Christs satisfaction , and attonemente , and let our euidence be alwais kept by grace from dimnesse or blurres of our weaknes , that our saluations enemies may not so much as dare to dispute with vs , about our pardon and election . O Lord let thy spirit watch within vs : let thy ministring spirits attend without and about vs , being poore heyrs of saluation . What Sathan hath purposed . confound it , what sin hath deserued , preuent it : what thy mercifull maiesty sees to be good , let vs haue it for Christes sake : let our sleepe be quiet and not excessiue ; let our health be continued , hold thy hand ouer vs , let no commission bee granted against vs , let euery thing bee set in order , because our date is vncertain , & the place of our ende vnknown , if our lease of life last till morning : in that shall appeere to vs that thou wilt bestow another day of grace vppon vs. O Lord wee promise before thy Maiesty , that wee will by thy grace striue to the vttermost period of our strength to serue thee Lord ; remember vs , let vs see a besome , made & put in a strong hand for the wicked and wickednes , and let vs see still the vine planted by thy own hand to flourish , and all the walls of it to stand , and not to fall , nor the leaste breache to be made : let it not be said that the Fore shall with going vpon it cursh it . O Lord to this end preserue our captain the Kings maiesty , and all about him for euer ; and keep his heart in thy hand , & the hearts of all Christian Kings , gouernors & people , that a ioyfull succes may be seen to thy true religion & church among vs , & in all the world : and so with humble thanks we cease . To thee be all honor and glory for euermore . Amen . Amen . A thanksgiuing for our late deliuerance . O Lord , it is good to giue praises vnto thy name , prayse is comly , but thou art so infinite in deseets , that our praises are all short ; yet being true , and new according to fresh and admirable benefits receiued , they are as incense to thee : but when praises are not rendered in the due place , it prouoketh thee to fury , yea to sweare , that we shal perish for all them hereafter : and in wrath thou wilt say , that which perisheth let it perish : I will neuer put to hand to helpe : O Lord iustly mayst thou say so to vs , for we haue him wōderfuly preserued by thee , as Israel in Pihahiroth , as Dauid in the Prophets schoole , as Daniell in the Lions denne , wee haue seene the axe lie at the roote of our greatest Cedars , as thou woldest haue them no couering for vs any longer : but let the sunne and stars to pearce with vs as by withering Ionas Gourd : O Lord often hast thou bewrayd the malice of the popish crue , & the venō of all that brood , that for the time we haue been swallowed vp with thy goodnes , & in the soul rauishment we haue promised , but after not paying our vows for sinne , thou hast bin wors combred with vs then before : good Lord vpon our confession grant vs remissiō , & mercifull acceptation ; if thou studest true thankfulnes but in ten or a few . Lord receiue it , and regard not the rest : let the righteous deliuer the rest , & so take all glory that can be giuen thee from al the brāds that haue bin pulled out of the fire , & let al addresse thēselues to bring presents to thee that art to be feares , & so let our king be kept with his & thine . A praier comprehending the matter of the last iudgement . O Blessed Christ Iesus , hasten to the last worke of thy mediation , to iudgement , yea the last iudgement : and because that cannot bee till thou haste sealed all thy elect , with the seale of Gods iron ; O Lord hasten that worke : and to this end powr thy spirit plentifully vpon ministers and people , worke euery good worke that may further the building of thy Church , let all Christian Kings cast their crownes before the Lamb , and bee willing to lick the dust of thy saints seet : let them be deuoured with a zeale of thy glory , let thy word spreade into more countries and nations ; let Babilon fall , let it be a cage of vncleane birds , let not the noyse of a mil be heard any more in her . Let the Iewes be graffed in again , as thou hast promised , euen all thy elect among them , let prayers be made for them : Lord heare thou in heauen , the place of thy habitation , and let all thyne haue grace to thinke of the last trumpet , sounded to wake the dead : Let vs remēber the chāge of heauen & earth , & that fire shall consume them . Let vs Resolue , here is no place of any lōg abode : Lord let vs not defer & put of our repentance ; for thou wilt come & wilte not carry : and as a theef wilt thou steal vpon the reprobates , when they are either ●leeping or beating their fellows . O Lord , let it please thee that we may take heede of the company and conuersation of the vngodly , or of any neuer so neerely vnited vnto vs in the flesh : Becaus lord thou knowest , that then two shal be in a bed , one taken and another refused , and that thou hast saide , that it shall be then a blessed state to be found dooing our duties : blessed christ that shalt come in glory , to iudge both quick & dead , at thy appearance and in thy comming : thy seat is said to be great , to containe such a personage of Maiesty ; no greatnes shall appeare to be comparable to thine : and as thou art greate , so thy throne is white ; for euery one shall haue iustice of thee . O Lord let vs take mercy while the date of it lasteth : for then the da●e of it will be out , & Iustice without partiality must take place : O Lord arme vs in the time of mercy , that wee may stand in the day of Iustice , when the wicked that now ●augh , shal too late weep : whē the heauen & earth in their present but shall run away , & neuer be foūd again in the fashiō : O good lord what wretches are wee then to stand vpon merit , when as the sun is not clear in thy sight , especially considering no Euasion can be made from thy presence without chāge , which shall be to late : & our merciful christ , our greatnes now if we be foūd ill , will not profit vs , but hurt vs & increase our iudgment : neither our smalnes will excuse vs , or accuse vs to harme vs ; but we must all , of al sorts , and degrees and sexes stand & hould vp hand at thy hat : O sweet Iesus let it please thee , that we may vse our greatnes to thy glory , to good and not to harme ; our smalnes with comfort , and contentednes . O lord though we may couer our sins before men , and finde a friend in court : yet we pray thee good Iesus , let vs remember that we must answere in thy courte , when it shall be too late to intreat . O Lord awake vs and make vs mindfull of our account before that wee be called for , and seeing most greate god al sesecrets must then be known or pronounced pardoned , O good lord let vs haue grace frō thee to confes our secret sins , & to take heed of such : for thou keepest a depte book . Lord let vs find speedily thy depe book Rased , thy word answered , & the book of life to haue our names ; that when they shal be opened in the great day of thy iudgement , they may bee no terror to vs. Good Christ let vs prepare our witnesses , and make ready our answere without delay , for we know not what wil be to morrow . O lord we confes , we cā haue no lesse then 4 sufficient witnesses , thy word , thy spirit , our conscience , and the conscience of our neighbours iointlie . Let vs be sure of these , to stop the mouth of all hellish Enimity , and to seale vp to vs pardon and recōciliation in Iesus Christ : Let vs iudge our selues , that our Iudgement may quickly be passed ouer ; that after we may iudge , & not be iudged . O lord we know before , that we must heare iustice mercilesly , if we repēt not : if we turne not , we must be turned out , if we wil not come in time , we must fearfully go with out time , O Lord let vs bethink vs of our estate , & be sure of our peace with thee ; els our doting will quickly appeare ; for we are euery moment within the compas of death , & the prison of hell . O Lord , happy are toades before Reprobates , for death fully ends thē : but death doth keepe the wicked , to restore them and bring them out againe to iudgemente , O Lord let vs see thee angrie , let vs see thee pleased ; and so let not thy wrath , death , nor the last iudgemēt terrifie vs. Let thy church our king and state be blessed : Let Sions ilwillers be either conuerted , or confoūded : send out in thy bottomles mercies a reuocation of the commission gone out against the people of this nation : By vertue whereof many die , & many poor widdows , & poore orphans cry : lord work what thou wilt , & take what thou wol●est , & be pacified . Lord al thy afflicted seruants make mone to thee , Lord hear in heauen , and send comfort to the earth and it shal bring vp hearty praise to thee by Iesus Christ . Amen . A short prayer of purpose against Sathans assaults . MY louing and most pitifull father , who in Iesus Christ & for his sake hast called me to thee , & by grace I am come to thee , Now blessed father I finde stronger enmity then before , and finde such a combination betweene Sathan and my nature , with the worlde against me , that my weaknes is ready to yeelde : good father seing that nowe this rage of assault seems to bee for thy sake : I thy poore child doe beseech thee to manage thy owne cause , and make thy part good against these enemies of thine in all theire forcible assaults , & let them all know , they haue to deal with thee , & so defend thy glory and this poore soule of myne that commeth trembling to creep vnder thy wings , and desireth to cast liuely thy sweet fauour , and neuer to be drawne from thee : she we thy selfe for Christs sake , and let me not be blinded in iudgement , nor so weak in faith , that I should be deluded , thy Maiesty dishonored , the enemy incoraged , or thy little ones dismaied ; free me therefore good father from all these daungerous perplexities , that in patience , faith , and true Godlines I may runne my race , and fighte a good fight & conquer , that I lose not my Crowne for Iesus Christs sake . Amen . A short prayer at hand vpon all occasions . O Christe , I beleeue , helpe my vnbeleefe : I am tolde from thee , that Sathan is conquered , sinne is killed , hell is shut ; thys wrath is pacified , curse and law are fully answered , and no perill can possibly befal me : Good Christ let me not onely see it , but liuely and ioyfully apprehend it , and so stablish me and mortisse me into thy self vnchangeably , against winde and storme , and all that the Dragon can cast out of his mouth : and so I the least of thine , with many thy deare children , will praise thee for euer . Amen . A prayer for all sorts . O Lord heare vs , & looke mercifully vpon vs , thou hast promised it , & commaunded vs to ask it : performe thy promise , and helpe vs in asking for thy sons sake : Thou hast been gratious , and thy mercy endures , we haue been vngracious , & our sinnes continue , let thy wrath prouoked be pacified , let thy iustice stirred be stayed , and satisfied , in Iesus Christe our mediatour : Pitty vs , and pardon vs : we beleeue , helpe our vnbeleefe : resolue vs , and peswade vs , remoue all dangerous doubts from vs , as olde Adam liued and ruled when thou wert prouoked , so let it die and be subiecte , nowe thou art pacified : let vs be lightned by thy word , let vs be affected with it , let vs haue it in high estimation , and let vs follow it in our conuersation , let it be our sword against the deuils temptation , let vs conquer in Christ Iesu , let a god conscience Iudge vs , Let a continuall watch keepe vs , Let the power of thy spirit arme vs : Let our weaknes neuer grow to wilfulnesse , let thy spirit neuer forsake vs , leaue vs not ouerlong , though thou tri'st vs , set security aside , shake of our drowsinesse , quicken our deadnesse , soften our hardnesse , quenche all the fiery dartes of Satan in vs , let vs looke back to our former state , and to our present state : let our heart grieue that it can bee no more grieued , let our souls ioy be in Christ thy son let vs glad our selues in the holy ghost . let vs be giuen to reading , hearing and meditation , let vs resorte to the company of thy saints , let vs loath the companie of the wicked , let vs be lowly conceited in our selues , let vs think reuerendly of al thy children , let vs rest in thee , our good father-watch vs by night , guide vs by day , blesse vs in both with al ours , publikly and priuately : protect thy gospell and church , preuent thy foes at home and abroad for Iesus sake : amen . Finis . Notes, typically marginal, from the original text Notes for div A02194-e420 Gen. 3.9 . Mat. 12.24 The first part . 2. c 1.5 , 10 Heb. 9 . 2● Art. 7. August . Mat. 8.22 ▪ Hab● . 2.4 . Mat. 24.31 Mat 13.40 Obiect Ioh. 3. ●8 . Answer . Eccle. 3.17 Psal . 139● 8.9 . Rom 2 ▪ 11 Psal . 98.9 . a a wisd . 5 , 8 b. Act. 23 , ● Gen 25.33 . 2 , Pet. 2.22 . Psal . ●●● . ●37 . Ierem. 4 : 19 ●● Monica Apo. 13.16 Eph. ● . 2 . 1. Pet. 5.8 . 1. Iohn . 2.16 . Anst . a psal , 12 , 1 Compa . Note . Inuen . ●uk . 12.19 Iero. The secōd part . ●wis , 1 , 9 Mat. 5 , 28 , Bernard . b. 1. Pc. 5.9 a. Iob. 3.15 Mat. 15.11 The la●er of sinne . Prou. 4.23 . om . 6 23 Word . Greg. Ierome ● Basil . Calv. Psal , 31 . 1● 1. Pet 4.18 . Pet. Dami Exo. 8 , 2.4 . Poet. Gen. 3.6 . Nu. 15.36 . Mat. 16.22 23. Act. 5.35 . Ma. 11.3.5 Eccl. 14.8 Works . 1. cor . 5.10 Ecle . 12.14 Goods . Esay . 38.1 Iuk 16 21. Time. Ber. Aug. Amos 6. ● Exemp . Quid 1. Pc. 4.11 Epes . 4.29 Psal . 34.1 . Iob. 27.4 . Poet. Mat. 12 . 3● Three kingdoms . Ouid. Iob. 3.31 . 1. Iohn . 4.5 Eccles . 3. ● Greg. Iohn . 14.6 ●cclesiasti 21.25 . Text The third part . 2. Cor. 5.10 Iohn . 5 , 22 Math. 28.18 . Ps . 2.7.8.9 Psal . 110 , 1 Iudge , Rom ▪ 2 , ● Iam. 4.12 . Iob. 31.14 Hil●ion . 1 Pc. 4.18 Ex. 16.18 . Apo. 1.17 Dan. 8.17 Hest . 7.6 . Gen. 3.8 . Aug. Apoc. 6.16 Psal . 50.21 Psal . 50.4 . Rom. 2.15 . Mat , 25 41 Goc ▪ Apoc. 9.6 . Luk. 6.25 . Psal . 11.6 . Mat. 13 . 4● Yee Cur● Into euerl . fire . Mat. 22.13 Which is prepared . Zeph , 1.15 Apoc. 6.9 10. Phil. 1.23 . Apoc. 22. Math. 〈◊〉 2. Dan. 4. Psal . 14.1 . Apo. 19.1 . P. 44.15 . Text. Act. 1 , 7. Marke , 13 32. Arist . Mat. 24.42 . 1 Ioh. 2.28 Eliah . 1. Co. 10.11 Iam. 5.9 . Mat. 3.2 Death what Heb. 9.27 . 2 Es . 14.25 Ans . Luke . 23.43 . Psal . 90.4 . Ans . Gen. ● . 17 : Ob. Ans . Aug. Heb. 9.27 : Phil. 1.23 : 1 Co. 13.11 Exo. 33.23 Luk. 16.22 Eccle. 12.7 The vse : hereof , Ber. Gen. 6.3 . Ion●s 1.4 Pl. 95.10 . Mat. 25.4 Iosephu . Gen. 7.23 . Luke 13 , 3 Aug. Ecclesiasticus . Poet. Psal . 27.9 . Chrysost . Obiect . Eze. 18.21 22. Aug. Iob. 1.18 . Liuie . Galen . August . Rom , 6 , 13. Poet. Demasc . Ieromes Notes for div A02194-e9980 Act. 16. 
A42821	----	Dies novissimus, or, Dooms-day not so near as dreaded together with something touching the present invasion of the Turk into the German Empire and the probable success thereof / by John Gadbury ... Gadbury, John, 1627-1704. 1664 Approx. 117 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42821 Wing G82 ESTC R11481 13791685 ocm 13791685 101858 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42821) Transcribed from: (Early English Books Online ; image set 101858) Images scanned from microfilm: (Early English books, 1641-1700 ; 454:35) Dies novissimus, or, Dooms-day not so near as dreaded together with something touching the present invasion of the Turk into the German Empire and the probable success thereof / by John Gadbury ... Gadbury, John, 1627-1704. [8], 51 p. Printed by James Cottrel, London : 1664. "Some odd reckonings between the author and that grand imposter W.L. set even": p. 50-51. Advertisements on p. 50-51. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Gadbury, John, 1627-1704. Lilly, William, 1602-1681. Judgment Day -- Early works to 1800. Austro-Turkish War, 1661-1664. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-05 Jonathan Blaney Sampled and proofread 2007-05 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion DIES NOVISSIMVS : OR , Dooms-Day Not so Near as Dreaded . Together with something Touching the present INVASION Of the TURK Into the German Empire ; And the probable SUCCESS thereof . By JOHN GADBURY , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To determine the day and year of the end of the World , is not onely convincible , and statute-madness , but manifest Impiety . Relig. Med. Sect. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — &c. For of that day and hour knoweth no man ; no , not the Angels of Heaven , Mat. 24. 36. LONDON : Printed by James Cottrel . 1664. TO The Eminent FAVOURERS OF Art and Learning , And true Examples of HONOUR and LOYALTY , The Worthily Accomplished ROBERT BAKEHOUSE of the Inner Temple Esque THOMAS SMITH of Westminster Esq ; ROBERT RICHARDSON of London Merchant : John Gadbury , In Testimony of the Honour he bears unto their Vertues , Humbly dedicates to their Perusal and Censure , the better part of the following Treatise . To the Courteous Readers . SIRS , ONce more I presume to intrench upon your Candor and Patience , which I request you to interpret favourably , because I intend not to make it customary thus to trouble you . — I well know , he that writes Books , runs himself in debt to every man that reads him . — Yet I must needs acknowledge , I have been call'd on but by few of you for any my Obligations of that kind ; which Lenity of yours , perswades me to believe that the Interest in little time will so increase my sum , that my penury will render me incapable of payment . — However , I am bold to beg a Boon of you , viz. To add this one kindness more unto your Ten years friendships ; and ( if God permit me life , and my Stars prove not more inauspicious then I expect ) I intend to present you with an intire Body of Astrologie , and therein endeavour a satisfaction unto you once for all . Of the occasion of my now appearing publick , I need not labour much to acquaint you , since there is hardly a Page in the Book but will inform you that . Yet my brevity is such , that may possibly render me the more obscure unto many ; chiefly , in that each subject I handle , afforded me a more spatious Field to walk in , then I have made use of ; there being not one of them ( had I affected copiousness ) but I might have raised into a Volume in Folio : but that had been to have toyl'd my self , and troubled as well as charged you . I have herein ( though briefly , yet ) succinctly touched upon the nature of a great Conjunction of Saturn and Jupiter , and shewn the Impossibility of particular , or indeed any Judgements to be made from them : for which I expect both Favour and Fury : The Courteous Reader hath always afforded me the first ; the Captious Reader hath constantly bestowed on me the latter : For which I elect him none of my Patron , and care not whether he read me , or let me alone . I am not sollicitous to enquire how many various censures shall pass on me for the Arguments I have used on this subject ; yet believe they will not be few , nor yet many of them friendly . And in my treating of the pretended Planetary Synod or Council Decemb. 1. 1662. in Sagittary , I hope I may expect , and finde as fair quarter for defending the truth thereof , as the learned Serarius , and others , for assaulting it therefrom . I pop no Impossibilities into the mindes of men , nor threaten them with what is never like to happen . Let my Reasons and Allegations be considered , as well as their Fancies and Pretences pondered , and I am sure the Votes of the Ingeniously Impartial will not be found against me . Then for my Discourse of Visions and Prodigies ; &c. I expect to be exclaimed on , by every Vulgar Fanatick Tongue : I divine each prejudiced Pate will turn it self into a Mint , and be Coyning somewhat of malice against me . — They will be loath to be robb'd of their Titles to Visions ; of their prophesying and predicting strange things from Prodigies , of their determining the Fates of Kingdomes , Countries and Persons , and the end of the World also , by Chronograms , and such-like fictitious Conceits . — And I adventuring to bereave and deprive them of their Darling Fooleries , ( to say no worse of them ) what Portion can I hope for , other then Clamours , Scandals , Contumelies , Scoffs and Disgraces from so Waspish and Peevish a Generation ? For Defending my self against the Sarcasms of that abusive person W. L. I suppose all Rational men will excuse me ; he having fallen foul on me after a Truce was procured betwixt my self and him , by Captain G. W. which I kept inviolable , ( I speak it in the presence of God , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely Heart-Judger and Heart-Searcher ) even in very words , from the very time I first thereunto consented : and not onely so , but have reproved others that ( in hopes to please me ) have reproachfully spoken of him ; and of this , I have many Witnesses . — And the matter concerning Mr. Gresham was written long before that time . Howbeit , my Charge therein was , and is true , and L. well knows it to be so : but he thought because Dr. Fiske was dead , that I could have made no proof thereof ; forgetting it seems that himself had afforded me a ground sufficient for that my assertion against him , in his Epistle to the Prophetick Merlyn . And in confidence of that , labours to distain my Reputation ; and so rubs up , and frets the old Sores , which before had been so happily ( and I had hoped for ever ) healed . But L's Lyes and Abuses , together with the Reproaches of another Plagiary , ( whose name ( himself being not an Ace above a meer Vagabond ) I scorn to mention ) onely confirm me in the verity of Astrologie , and teach me experimentally the effects of Luna ad Quadratum Mercurii : but I dispose of the Direction , and consequently triumph over their Vilifications . Let the one of them do so upon Medium Coeli ad Quadratum Saturni & Solis , now approaching ; and the other , upon the same Significator directed ad Quadratum Martis in Ariete , &c. if they can . This cannot sure be Ingratitude in me , for giving them such friendly notice of what may reasonably requite their blessed Actions . But though they both tax me with Ingratitude , yet I believe themseves suppose there 's no such thing in nature : If they do , I can charge them both as notoriously guilty . The one of them I having ( at his request ) wrote four Books for , and calculated many Nativities Gratis , besides a Hicks-hall kindness , by a grateful person not easie to be forgotten . And the other I have not onely preserved from starving , but after defended his Ears from the Pillory . To conclude : Since my writing this Treatise , I have obtained the Nativities of the Grand Seignior , and of Leopold the Emperour of Germany ; and upon Consultation finde they confirm my Judgement of their present Difference ; and at convenient opportunity may probably see the light . In the interim , if what I have here emitted into the world , be but as freely accepted , as I have faithfully intended it , I have my Wishes ; and shall still remain during Life , a true Friend to Astrologie , and its honest and able Professors . JOHN GADBURY . ☿ January 13. 1664. From my House in Jewen - Garden , against the Sun in Jewen - street , near Aldersgate-street . Licensed Roger L'Estrange . Decemb. 19. 1663. Doomes-Day Not so Neer , as Dreaded . IT hath been the subtil aims and endeavours of Impostors , Incendiaries and Deluders , in all Ages , first to coyn , and then to spread Stories and Fables incredible and miraculous , upon the Understandings and Beliefs of the Vulgar ( which are always the most credulous ) sort of Men. And the better to Angle for credit to their delusory Devices , and dangerous Designes , they commonly bait the hook of their Villanies with some serious pretence of an Heavenly Embassy ; laying the load and main weight of their Deceits upon the Stars , and Coelestial Apparitions sometimes ; and other times upon pretended Visions , and Enthusiastical Conceits , &c. Thus some among us have endeavoured , first , to make a meeting of all the Planets in Sagittarius , Decemb. 1. 1662. ( which , as I shall hereafter prove , is not at all true ) and next , to force this meeting ( as they call it ) to portend a period to the World , or at least many mischiefs and mishaps to England , the onely place they most of all hope to affright and terrifie ; and ( the better to make room for these their idle and fictitious insinuations ) they reflect upon the Flood of Noah , and tell us , that as a fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Forerunner thereof , the Planets were then all of them conjoyned in the Watry Signe Pisces : And as then ( and from that cause onely ) the world was drowned with water ; so now , from this meeting of all the Planets in a Fiery Signe , they tell us , we must expect the world shall be consumed by fire . And these Mischief-Mongers , and hot-headed Enthusiasts ▪ to the end they may affright the world the more , they would seem to call-in to their assistance ( as a fit second to the meeting of the Planets in Sagittary ) the great Conjunction of the two-Superiour Planets Saturn and Jupiter ; which ( according to Astronomical supputation ) I grant did happen October 10. 1663. And thence they twattle of a Fiery Trigon * , and other amusing matters ; which upon a serious debate or question , I dare aver themselves know nothing of . And that these Forgers of Fables may prevail in their designes the better , unto these Planetary Assertions ( which I shall , I suppose , anon prove groundless ) they subjoyn many strange relations of Visions , Revelations , &c. as also of divers Suns and Moons seen in the Heavens , besides the true ones ; as also , of many other strange lights , and of Rainbows , &c. conceiving them the certain presages of what they conceive the others to be . Thus then , ( to speak favourably ) they not knowing the proper causes of things , they opiniate that miraculous and monstrous , and of no less mischievous tendency , then the destruction of the world , or the infallible ruine of this Kingdome , &c. when indeed the grand evil and prejudice such things foretoken , are onely to be found in the disturbed fancies of those that thus vainly and groundlesly talk of them , and the credulity and ignorance of those that put Faith in them . And that I may the better evince unto the World the incertainty of such-like Fancies and Fictions , and convince the Propugners of such impossibilities and reports , ( not reasonably to be believed ) I shall particularly consider , 1. The Positions of the Planets December 1. 1662. with their probable Effects , &c. and unto whom they partiticularly relate . 2. The great Conjunction of Saturn and Jupiter , Octob. 10. 1663. 3. Something of Visions , Prodigies , &c. 4. Some Reflections upon Dooms-day , or the End of the World. For the satisfaction of the discontented sort of people in this Nation , ( whose good I aim at in my appearing publick upon this occasion ) I shall be somewhat the larger ; and prosecute every one of these Particulars in a distinct Section , as my method prescribes . Section 1. Of the Positions of the Planets December 1. 1662. with their probable Effects , &c. UPon the first day of December 1662. at Noon , ( a day by many presumed to carry so much of horror and dreadful signification in it ) the seven Planets were ( both in Longitude and Latitude ) according to the best Astronomical Calculations , thus disposed in the Meridian of London . Longit. Planetarum . ☉ 19 deg . 47 min. ♐ . ☽ 28 deg . 19 min. ♐ . ♄ 9 deg . 17 min. ♐ . ♃ 0 deg . 6 min. ♐ . ♂ 25 deg . 40 min. ♐ . ♀ 5 deg . 2 min. ♐ . ☿ 10 deg . 6 min. ♐ . ☊ 13 deg . 57 min. ♍ Latitudo Planetarum . ☽ 4 deg . 45 min. North. ♄ 1 deg . 33 min. North. ♃ 0 deg . 46 min. North. ♂ 0 deg . 45 min. South . ♀ 0 deg . 44 min. North. ☿ 2 deg . 34 min. North. By which Systeme of their Positions , at the time aforesaid , it plainly appeareth unto my sight , that all of them are so far from being in Conjunction , that not any two of them are exactly so united . And indeed , if we shall but seriously consider this Position of the Planets in the Heavens , we shall finde that ( although I have , following the steps of our best Ephemeridist-Masters , noted their places for the Noon-time of the day ) they are not all of them really then in Sagittary . For , Astronomèrs esteem a Planet to be properly and really in that Signe of the Zodiack with which he ascendeth and cutteth the Horizon . This perpended , it will plainly follow , that Jupiter is truly and properly ( secundum Latitudinem ) in Scorpio . For a certain proof whereof , observe the Demonstration following . The Oblique Ascention of Jupiter in six minutes of Sagittarius , in the Latitude of London , is ( fine Latitudine ) 265 deg . 32 min. But his Oblique Ascention 〈◊〉 Latitudine , viz. with 46 min. of North Latitude is 264 deg . 31 min. which exactly agrees to 29 deg . 22 min. of Scorpio in the Ecliptique : Jupiter must therefore cut the Horizon with that point of the same . Now then , if thus it be , that all the Planets are not in Sagittarius , ( as hath been proved ) must it not be both vain and frivolous for any man ( let him be either Astrologer or other ) to affright , terrifie and amuse the world upon a pretended meeting of them all in the Fiery Triplicity ? and thence for to threaten a destruction of the world by fire ? But suppose we should admit ( what some Brain-sick Prognosticators would willingly have ) that the Planets were all of them in Sagittarius that day ; yet unless they had been in Conjunction there , I must tell them it is such a Position , and so strange a Marvel , that indeed signifieth nothing at all ! I mean no such general and malignant matters or things as are by them pretended therefrom . Yet I deny not but that the progression of the Planets through the whole twelve Signes of the Zodiack , or their Position in any part thereof ( have a particular ( yea , remarkable ) signification : but then it is relative onely to such whose Genitures either Sympathize or Antipathize therewith . As for instance : Such Persons or Natives that shall happen to have Saturn or Mars pass the Hylegiacal points of their Nativities shall receive great damage and prejudice thereby , &c. But those that shall have the benign Planets Jupiter or Venus upon the principal points of their Radixes , such will be made prosperous , and obtain considerable advantage therefrom . And of this , Experience is an assiduous Evidence . Again still supposing that all the Planets had then been in Sagittary , as is most untruly ( you see ) obtruded upon the beliefs of many people ; yet , unless they all of them had been in Conjunction there , either Platiquely or Partilly , ( as Astrologers speak ) viz. in the same degree , or within the mediety of their Orbs ; they could not afford any true or real ground to any sober or serious man , to threaten or menace the world with a Destruction or Ruine by fire . For it is the union of Beams that signifieth Desolation , or Destruction and Ruine , or portendeth Happiness . But on the day before-mentioned , of all the Planets there is onely Saturn and Mercury which are in Conjunction , and that not absolutely Partil , and Venus within the moiety of their Orbs ; which according to the opinion of Astrologers , hath no such amazing or terrifying significations , as the burning of the world . Yet a little further , the learned Ptolomy tells us , That the strength of a Planet is to be observed from the Fifth , to the twenty fifth degree of a Signe . Which in this matter seriously considered , we shall finde that neither Jupiter , Mars or the Moon , can then have any real signification of those strange and amusing Matters pretended to be portended by this ( as 't is idly and untruly worded ) prodigious meeting of all the Planets in Sagittary ; the one of those three Planets being not in that Signe , and the other two just going out thereof . And there is no man but will ( if his Reason be not depraved ) judge it most absurd , to suppose that to have signification , which wanteth strength or power to turn such signification into act . Thus we see that by this last Argument , here are no less then near half of the seven Planets in their signification , and position likewise , taken away from this pretended mighty Coelestial Congress . But letting pass these Arguments as too curious and knotty , for many of our ignorant Astrologers either to cut in two , or untie ; I will descend to another , but more familiar Question , and such an one as may better consort with the general Reason ; viz. If all the Planets at the time before-mentioned had been in Sagittarius , as is falsly pretended , I would then fain know , why the burning of the world , or any such eminent mischiefs to these Nations , must therefore needs have been presignified more , now then at other times ? For I finde by being conversant in the study of the Motions of the Planets , that this is not the first time since the ( supposed ) time of the Creation of the world , that they have been thus ( yea , more unfortunately ) profited . And it is no news to any man , though but meanly versed in Astronomy , to finde almost all the Planets posited in one signe of the Zodiack , and that very often ; as I shall prove by a few instances . Anno 1562. June 19. all the Planets ( except Jupiter and the Moon ) were in Cancer , a Signe of the Watry Triplicity . Anno 1564. several days together in the moneth of July , were all the Planets ( except Venus and the Moon ) in Leo , a Signe of the Fiery Trigon . Anno 1584. March 28. and 29. days , all the Planets were in the Watry Signe Pisces , except the Sun and Jupiter , who were conjoyned in Aries . Anno 1603. November 22 and 23. all the Planets were in Sagittarius , ( a Signe of the Fiery Triplicity ) except Mars , who was then in Virgo , in Quartile unto several of them ; in effect more mischievous then if he had been in Conjunction with them . And the world ( we see ) hath outlived that , 60 years and upward . Anno 1618. on April 29. and 30. days , all the Planets were in the Fixed , Earthy Signe Taurus , except Jupiter and the Moon . And the Moon was then in Opposition unto them from Scorpio ; ( by some Astrologers called the most malicious and pestilent Signe of the Zodiack ) yet no dismal Effects attended this Satellitium . Anno 1622. on June 27. and 28. all the Planets were in Cancer , except Venus , and she was with Cauda Draconis in Taurus . Anno 1623. June 21 day , all the Planets were in Leo , ( a Signe of the Fiery Triplicity ) excepting the Sun and Mars ; and they were in Opposition to each other at that time , from Cancer and Capricorn , which Astrologers call Cardinal and Tropical Signes . Anno 1624. Sept. 1 , 2 , 3. days , all the Planets excepting Saturn , were posited in Virgo ; and he was then in Leo , his Detriment . Anno 1642. Feb. 28. and March 1. all the Planets were in Pisces , except Mars and the Moon ; and they were upon those days in Opposition from the Signes Cancer and Capricorn . Anno 1643. Febr. 9. all the Planets were in Pisces , a Signe of the Aquatique Triplicity , excepting Mars , who was in Taurus , the place where he receives his Detriment . Anno 1656. September 7. and 8. days , all the Planets were in Virgo , a Signe of the Earthly Trigon , excepting Jupiter : Vpon which occasion I wrote my Coelestial Ambassador ; and have therein prescribed an easie method for to judge of the Effects of Conjunctions , fit and reasonably to be judged of . Anno 1658. Sept. 17. five of the seven Planets were in Libra , a Signe of the Aereal Triplicity , an Aequinoctial Signe , and the Exaltation of the cruel Planet Saturn . Anno 1664. upon Decem. 14. five Planets will be pofited in Capricorn , a Signe of the Earthly Triplicity . Anno 1677. upon May the 21. and 22. that year , all the Planets , except Jupiter and Mars , will be in Gemini ; and they will be in Opposition to each other from Leo and Aquarius , Fixed Signes . And if any person minded to take the pains to consider of the Motions and Positions of the Planets further , they shall finde more Examples of this kinde , ( for I have herein but given the Reader a brief taste of what I could more largely have presented him withal ) which will tell him plainly , and truly too , That it is either mens ignorance of these things that makes them to wonder at them , and to be so ready to assigne such impertinent and incongruous Effects unto them ; or else their knavery , that they may thereby bring to pass their villanous and dangerous Designes , and not be subject to suspition . Otherwise , I would fain know why the same Positions formerly , were not attended with the same Effects , as these Positions of them ( now under discourse ) were , and yet are , by many expected . — labuntur & ordine certo Sydera ; tam varios rerum patientia casus . Illa suos peragunt motus , servantque tenorem Sorte datum , &c. — The Lamps of Heaven move on In their old paths : The Planets cannot stray In all their wandrings from their Native way ; Or loose that Influence which first they got Consign'd unto them , by their proper Lot. This therefore shall serve for the explanation and signification of the meeting of all the Planets ( as is supposed ) in Sagittary , Decemb. 1. 1662. and for the satisfaction or conviction of all those that would have any thing of Dooms-day thereby be pre-signified . Sect. 2. Some Reflections upon the great Conjunction of Saturn and Jupiter in Sagittarius , October 10. 1663. IN my Ephemeris , or Almanack for this present year 1663. I have delivered somewhat touching this subject , and have ( I suppose ) fully evinced unto the Intelligent Reader not onely an improbability , but impossibility for any man to predict the certain effects that shall succeed this so famous Conjunction . Not that I believe or suppose such a Conjunction can or shall want Effects , and those very splendid ; and therefore I say in my Octobers Observations , against the time this eminent Conjunction happens , thus : — Conjunctio magna Saturni & Jovis . — It happens but once in seven or eight hundred years ; its Effects therefore cannot be discovered by the wisest of Mortals . We may say they will be famous : but what they shall be , or when they shall appear , Astrologie hath no tongue to declare . Let us therefore warily eye the Providence of God in those Mutations ( whether good or evil ) that this eminent and unusual Congress is the precursor of . That this eminent Coelestial meeting shall have very famous and glorious Effects , is most Rational to be believed , and that upon several eminent good grounds , viz. 1. The Planets conjoyned are the two superiour Coelestial Movers . 2. Their congress or meeting is in Sagittarius , a Signe of the Fiery Trigon . 3. It is a Coelestial meeting that ( Astrologers well know ) very seldome happens . Now , the more considerable the Planets are that meet , the more famous will the Effects of that their meeting prove : and the more worthy and eminent the place is in which they thus conjoyn , the more admirable are or will be their significations : and the more rarely and seldome such Bodies do unite , the more significant and illustrious is the Embassy they have to deliver to the world : For those Bodies that do not often meet , when they do , they joyn together for the greater and more famous purposes . But although this be granted , ( as indeed it must ) yet I hold it impossible for the wisest of men to predict or divine the particular effects or signification of this great Conjunction ; and that for these Reasons , viz. ( 1. ) It is a Conjunction that seldome happens , viz. but once in seven or eight hundred years ; no man therefore can have any particular experience of what Effects may probably succeed the same . And if any shall presume to hope to be assisted by Chronologie , I tell them that is uncertain , and subject to errour . ( 2. ) But should I grant that Chronologie could truly furnish an Artist with the exact and precise truth of what hath happened after the celebration of such Conjunctions , ( which I deem somewhat improbable ) yet would he be to seek of a certain foundation whereon to build a Judgement for time to come , it being impossible to obtain the true Position of Heaven when such a Conjunction ad punctum happens ; and without a Figure to pretend to give a Judgement , is every whit as vain and idle , as for a Pilot to steer or guide a ship without the assistance of his Compass . ( 3. ) But should we allow a possibility ( of what is indeed impossible ) that a Figure thereof were attainable , yet the Artist being a Man , and so subject to errour , may be apt to mistake in his Calculation of the Effects which ( allowing Chronologie likewise certain ) may have succeeded such a Conjunction formerly : for he may easily assigne such and such matters or things to the Conjunction as the Effects thereof , which very probably may be presumed to have been signified by Eclipses , or other less Conjunctions , or Transits , or Vernal Ingresses , &c. This seriously preponderated , I assert , That this Great Conjunction affords no ground at all from which either our Astrological or Presbyterian Enthusiasts can any way rationally threaten the world with a destruction by sire ; or England in particular with Wars , or other mischiefs ; no , although it happen in the Fiery Trigon . Before I close this Section , give me leave to correct the gross errours and mistakes of some Astrologers among us , committed in their Writings this present year 1663. because they somewhat relate to this great Conjunction , and are occasioned by the same . One there is among us , who ( having made the world believe he hath had a great deal of skill in these matters ) calleth this Conjunction very often a Little Conjunction , and a Minor Conjunction : telling us that some able Artist ( such another probably as himself ) intends a particular Treatise thereof : but lest this Artist boasted of should fail , and we be deprived of some Astrological Ignorance , and ( I was about to say ) Nonsence , to be in Print fathered upon this Great Conjunction , this Author gives us an account of the Conjunctions Effects in these words : — We conceive the genuine sence of this present Conjunction is , that generally mens intentions or actions will wholly intend to settle or unsettle the Laws and Constitutions , Customes , Vsanees , of whole Nations , Governments , Kingdomes and Common-wealths ; or the full establishing , or utter disturbance of Families , and their Estates , Religion of several Judgements , and its attendances , Priviledges , &c. In which words , if any man can finde either good Connection , true Art , or fair propriety of speech , — As great Apollo , he Shall ever be to me . Mens intentions , intend to settle , or unsettle , &c. and this is the genuine sence of the present Conjunction . — To pass over the apparent Tautologie hereof , I suppose it will be a truth believed on all hands , to carry the undeniable , That if Men intend any thing at all about Laws , Customes , Constitutions , &c. it must be either to settle or unsettle them ; Let this intention proceed from the influence of such a Conjunction , or other less considerable Coelestial Phaenomena : And so likewise for Families , Estates , Religions , &c. if men intend any thing of , for , or concerning them , must it not be for , or in order to either their disturbance or establishing ? But when persons pretending to give Judgement ( under the specious colour or covert of Science ) upon Conjunctions and Aspects of the Stars , they can have no proper or serious grounds for ; what wonder is it , that they thus become Fugitives to Art and Learning , and wander ( as led by the ignis fatuus of their ignorance or presumption , or somewhat worse ) from the grounds of Science ▪ Sence , and Right Reason ! Any Man ( without the knowledge of the Planets ) may be most reasonably supposed to be oraculous in such kinde of presages as these : for how can he be mistaken in his Divination , whose Predictions purely depent upon I or No ? It is impossible for any Medium to be found between those terms , which are purely contradictory . Nor is there any more of Art herein , ( or certainty of the truth pretended hereby ) then in the throwing up Half a Crown ; by which action we certainly conclude , that either Cross or Pile shall be uppermost . The same Author in the next Leaf comes to deliver another kinde of Judgement upon this Great Conjunction , viz. A firm Establishment of new-acquired Dominions , or new Families , or new Leagues : — and this in many places of Europe . Now you see in this persons Judgement by this Conjunction , men will sometimes intend to settle and unsettle Governments , Kingdomes and Commonwealths , &c. — and at other times intend onely a firm Establishment of new-acquired Dominions , &c. And this onely in many places of Europe . And in the same breath ( almost ) he urges another passage like to the first we examined , — viz. — It secondly intends a Confirmation or Extinguishment of ancient Church-matters , Discipline or Ceremonies . Which Terms every one may see are directly opposite as the former . How ridiculous , contradictory ▪ idle and vain such Predictions are , I need not take pains to illustrate , but leave them to be judged of by Persons able to distinguish of Terms , and discern the Imposture , and ignorant juggling of the Predictor , who rather then he will not be seen to be some-body , adventures to make an Enthusiastique noise , though it be Groundless , Artless , Senceless . I come in the next place ( having briefly examined the substance of his Predictions ) to demand his Reason , why he calls this Conjunction A Little , or Minor Conjunction : for as I can perceive he hath rendred no account wherefore it should be so esteemed . — There seems to me two things essentially to be considered in the Conjunction of Saturn and Jupiter , which makes their Congress to be called great : viz. ( 1. ) The Regality of the Triplicity they conjoyn in ; ( 2. ) The Beginning of their Conjunctions for their whole circuit in that Trigon . And both these concur to make this a great Conjunction . For ( 1. ) it is the Fiery Trigon in which this Coelestial Congress is celebrated , the most Noble of all the rest , even as Fire is the most eminent among the Elements . ( 2. ) Albeit it so happened , that there were two Conjunctions of these Planets in the same Triplicity , viz. anno 1603. Dec. 7. and anno 1623. June 8. yet these Planets not continuing their several Conjunctions in that Trigon , till they had naturally ended their circuit there , they could not be called great Conjunctions , but rather mean , or middle Conjunctions . But this Conjunction now in Sagittary , so begins the Fiery Triplicity , that for many Ages these Planets will make their Conjunctions in the same Trigon ; and this without any alteration , or mutation into any other Triplicity : Ergo , this must be , not a little , or minor Conjunction , but a great Conjunction . Nay , the Gentleman that hath been pleased to call this a Minor Conjunction , hath been also pleased to call that in 1603. December 7. not onely a Great , but the greatest Conjunction : which how truly it may be so termed , I freely confess I understand not : Perhaps he may have learnt a secret way to demonstrate unto us impossibilities , viz. why that Conjunction in 1603. should be called a Great , or the greatest Conjunction , and this in 1663. ( though greater then that ) shall be esteemed and termed a Minor or Little one . Astrologers consent , that there are three manner of ways how Saturn and Jupiter make their Conjunctions ; whence they have their several Denominations . ( 1. ) They make their Conjunctions in any of the Trigons in the space of nineteen years , three hundred and sixteen days ; and this is called a Minor Conjunction . ( 2. ) They make their Conjunctions from one Trigon to another , according to the order of the Signes , as out of the Fiery into the Earthy , in an hundred ninety and nine years , and three hundred sixty six days ; and this is called a middle or mean Conjunction . ( 3. ) They make their Conjunctions in seven hundred ninety five years , two hundred and twelve days ; as from Aries to Aries , or Sagittarius to Sagittarius , with respect to the mutation of the Triplicity , &c. and this is called a great , or the greatest Conjunction that can be . But of this subject let the ingenious Reader apply himself to Cardan , in his Commentary upon Ptolomy , fol. 362. ( that I mean printed a Lyons , anno 1555. ) where he may receive exacter satisfaction then my present occasions will permit me to afford him . There is another Person who pretends to be well acquainted with the Calculations and Effects of Conjunctions ; and he saith in one place of his Book , anno 1663. this Conjunction of Saturn and Jupiter happens on Octob. 10. near high Noon ; ( it may be as neer Midnight , for ought he or any man else knoweth ) yet in another place of the same Book he telleth us , it happeneth the 12 day , neer 7 a Clock in the morning . This I know , these two Planets will be in Conjunction at the least ten days ( perhaps more ) before and after the tenth day of October ; but the precise day according to the best Astronomical Tables , they will make their exact Conjunction , will be on October the tenth , anno 1663. but their Orbs touch many days both before and after . But this pitiful Judger of Conjunctions commits a greater errour then this immediately following it , in these words : — There hath been six Trigonical Revolutions past , before this last entrance of the Planets into Aries 1603. — In 1603. these Planets were in Sagittarius , and as far from Aries as a Trine is distant from a Conjunction , viz. 120 Degrees ; and so far is this strange Astrologer distant from the truth . I should willingly have conceived this to have been the Printers errour , as not willing to believe any man pretending Astrologie so ignorant , and subject to errour ; but meeting it in his Book in words at length , and no way corrected , I cannot do less then suppose it to be a part of its Authors remarkable property , Ignorance : and that which confirms me so much the more , is , A most egregious mistake by him committed in the moneth of January in his Almanack . He saith there , — The 28 day , ♂ ☉ ♀ , and ☿ , viz. Mars , Sol , Venus , and Mercury , are all Combust . Certainly his Brains and Skill likewise must needs be in combustion , that shall say or write , the Sun , which combures all the Planets , can himself be combust . But he proceeds , — Observe , the two Superiours conjoyn 23 day , and all the rest the 28 day . Expect great and prodigions ▪ Effects . — On the twenty third day there is no such Conjunction of the superiour Planets , as this idle fellow ignorantly twattles of ; nor are the other five in exact Conjunction that day neither : Although I grant the Moon is applying to the Conjunctions of the Sun , Mars , Mercury , and Venus , but meets with the Sextiles of Saturn and Jupiter by the way . I perceive this forward Astrologer understandeth not what Frustration , in an Astrological sence , meaneth . Now therefore , if Persons should expect from these idle stories any great and prodigious Effects , they must likewise expect to be deceived therein , as certainly , as before they have been by him in their pretended causes . To demonstrate unto the ingenious Readers , that those days he mentions , viz. January the 23. and 28. there were no such causes , and therefore there can be no such prodigious Effects , I will present them with the Planets places in Longitude , those two days at Noon , that either his ignorance or imposturism , or both , may the more conspicuously appear . Jan. 23. 1663. ☉ 13 deg . 50 min. ♒ ♄ 14 deg . 42 min. ♐ ♃ 10 deg . 12 min. ♐ ♂ 6 deg . 38 min. ♒ ♀ 11 deg . 42 min. ♒ ☿ 7 deg . 5 min. ♒ ☽ 8 deg . 41 min. ♐ ☊ 11 deg . 8 min. ♍ Jan. 28. 1663. ☉ 18 deg . 54 min. ♒ ♄ 15 deg . 4 min. ♐ ♃ 10 deg . 57 min. ♐ ♂ 10 deg . 34 min. ♒ ♀ 17 deg . 58 min. ♒ ☿ 15 deg . 40 min. ♒ ☽ 10 deg . 57 min. ♒ ☊ 10 deg . 53 min. ♍ By which Glass , you may easily perceive the causeless cause this Person had to terrifie the world with the expectation of great and prodigious Effects . But notwithstanding these gross errours and oversights , this confident Fellow is not quiet , but rails at divers persons professing knowledge in the Stars ; calling them Star-Fools , that babble so much of the Stars , and know no more vertue they have then a Hop-pole ; calling them Moon-calves , &c. But whether his ignorant self do not more properly deserve those Epithets he so lavishly bestows upon others , ( the foregoing Discourse considered ) I leave such as are Artists to judge . Sect. 3. Touching some pretended Revelations , Prodigies , and their Forged Effects . BUt although the Stars ( or Astrologie , the Science of the Stars ) are no way favouring such idle Opinions as the Destruction of the world by Fire , or the time of its Dissolution ; yet so strangely impudent are many in this our Age , that they pretend to believe they have a certain prescience of these things , either by Revelation from the Spirit , as they ( sometimes blasphemously ) word it : or else from the observation they seem to make of certain Apparitions or Prodigies . As to the first , it is very sufficiently known , that none but Melancholy Persons are subject thereunto ; and these kind of people pretend unto the acquaintance of Revelations , and such-like mysteries , either from Envy or Frenzy : for the former , they deserve censure ; for the latter , pity . History informs us , ( as one ingeniously notes ) that many men have fancyed themselves Monarks , Popes and Emperours ; when as in truth they have been but Foot-boys , Grooms , and Serving-men . And many again , pretending to these matters of Revelation , have been found to have more of Villany , then Melancholy in them ; by which means they have acted , agitated , and brought about very eminent and considerable Designes . But suppose we , that many of these kinde of persons in their pretences to Revelation , Inspiration , &c. have no designe at all , either against the Church or State they live under ; yet it is not enough that because they pretend to these matters , that we must therefore believe them to be more then they are ; or that they are able ( beyond others ) to approach the presence of God ; or that they are as Lords of Gods Council , because they pretend so highly to the Spirit : for all these their fair and spiritual pretences , are nothing but the effects of an absurd Melancholy ; and proceed not from any preternatural or supernatural cause : as it happened in David George , John of Leyden , Jacob Behmen , and infinite others , both of former and latter times ; of whose Actions and Exploits , History is not barren . For when this humour predominates in a man , it makes his brain ( or rather the Nut , or Top-kernel thereof , as Des Cartes expresseth it , to ) seem like a crackt Looking-glass , receiving thereby a thousand various thoughts , conceits , and shapes of things , which they ( with a confused imagination and Judgement ) beholding , do suppose real ; and are therefore the more bold in pretending to Vision and Revelation , and in reporting things ( incredible and untrue ) which they believe to have heard and seen . But I shrewdly fear , the Enthusiasts of our days deserve no such charitable construction to be made of their actions or pretences . For it appeareth conspicuously to all men , that the Visions and Revelations they lay claim unto , and pretend an interest in , proceed rather from Envy then Frenzy ; and that under pretence of these matters , masking their intentions with the glittering Vizard of Religion , ( I mean those Piae fraudes formerly used among us , to the almost ruine of the three Nations ) they designe to act over their old Villanies again in these Kingdoms . And to assure the Reader , that these are not the men they seem to be , although they colour and cover their intentions with a specious pretence to Piety , &c. let him consider them according to the Characters that rationally bespeak both what they have been , and at present are . 1. These Persons that thus pretend to Visions , Revelations , &c. and thence to cant the confusion of this Kingdome , as well as the destruction of the World ; are Discontents , either of the Clergie , or Laity : ( i. e. ) Such as have been thought worthy by the grand Council of this Nation , the Parliament , not to exercise any Office or place of Trust in this Realm , either in Church or State. Which Act , though it be but their just due and merit , yet gives a pretended occasion for their Envy to sit and brood upon their Melancholy ; whence issues their pretended Prophecies , Visions , and Revelations of the Ruine and Destruction of those , whom they had once by Perjury , Rebellion , and mocking of God , pro tempore destroyed . 2. They are not onely Persons disgusted , but the most of them Men of desperate Fortunes ; and value not therefore any matter or thing they shall have opportunity to report or spread , though it be to the infection of the whole Kingdome : for their conditions being as abject and low already as possible , they stand in dread and fear of nothing they shall promote , or pretend unto ; being captivated by the Proverb , He that sits on the ground can fall no lower . This is the plain ( though poor ) encouragement they take to kindle their sparks of Mischief and Rebellion ; which if they catch , England will once more be cast into the fiery furnace . Such persons being of the nature of fire , are always desirous to convert every thing into its own likeness . The poor man , saith Solomon , ( or person of a desperate Fortune ) is like a sweeping Rain , Prov. 28. 3. 3. They are not onely persons desperate in their Fortunes , and discontents in their Minds ; but like the Grave , or Barren Womb , in their desires unsatiable . From this vicious temper and thirst unquenchable of theirs , they have ruined and destroyed more in twenty years , then by the greatest Zeal , Care , Loyalty and Industry can be repaired in one thousand ; and yet they are not satisfied . For since it hath pleased God to restore his Majesty to his Kingdoms , and the Kingdoms to their pristine Government , these persons cannot be content to have their Rebellions and Treasons defaced with a Royal Deleatur , but because they have not the power to reign in their insatiable pleasures which they took in Ruine and Destruction , as before , they take upon them ( with the greatest ingratitude imaginable ) maliciously , to doom that to death which gave ( and yet continues unto them ) Life . 4. These Persons use this their Engine of Villany and Politique way of mischief , for the discomfiting and terrifying this Kingdome , as may be reasonably presumed for this Reason ; In that they were ( many of them ) men of eminent Grandeur , and great Estate ; which in our late times of confusion they had by Rapine , War and Bloodshed acquired ; and being now in some respects forced to refund , and part with much of their ill-gotten Goods , they labour ( with the Dragon or Devil in the Revelations ) and struggle hard , that they may not fall from the Heaven of their ( once not thought of ) happiness , without pulling thence a third part of the Stars with them . Could they but have the power ( as they have the stomach ) to lay Englands Peace and Glory in the dust , and once more embrue us in another Civil War , setting us all in a flame , they would then be contented ; though by the light thereof , they should read the Bills of their own Losses . But that they may assure themselves , that neither their Designes , or their forged Revelations , shall either have effect , or signification of this Kingdomes Ruine , the onely thing they seem so zealously to thirst after , I assert , — That the happiness of this Nation is built upon a Rock , too mighty for them to attempt , and too powerful for any Enemies to impugn . And this I have demonstrated at large in my Treatise , entituled , Britains Royal Star ; unto which I refer the Reader . What hath been said of those that thus thunder of Visions and Revelations , may equally be referred to them that pretend to lay such great weight upon Prodigies . Howbeit , I would not have any to suppose me so irrational as to deny Prodigies , for I acknowledge that God Almighty oftentimes giveth forth his Premonitions by Prodigies , especially when he hath an intention of punishment either to Nations or Persons : according to that true saying of Herodotus , Cum Deus puniturus est gentem vel orbem , prodigiis id solet prius significare : ( i. e. ) When God intends to punish a Nation , Country , or City , he is first wont to give them notice thereof by Prodigies , — It is this onely that I contend against , viz. That many things said and pretended to be Prodigies by the Enthusiasts and Discontents of this Age , are neither Properly or Really such . For , if a Rainbow , or two or three Suns or Moons , or a Hyatus , appear in the Clouds ; or if a River abate but of its common Quantity of Water ; these things ( I say ) are immediately bruted about for Prodigies , when in truth they are none at all ; for there is hardly a moneth in the year ( a moneth did I say ! nay a week , perhaps a day ) but in some place of this earthy Globe , some ( if not all ) of these things happen . And should we conceive these to be Prodigies , we must necessarily believe , that the whole world consists of nothing but wonders ; and that there is not any thing natural therein , of which a sober account can be rendred : but it is equally erroneous to conceive the first , as to conclude the latter . I do allow that Prodigies have eminent , wonderful , and astonishing significations : but that these things are either such , or have such significations , may be reasonably denyed upon the former ground urged . It is true , that the apparition of them to the eyes of Vulgar men , and such that are illiterate ; whose ears before having been abused with strange stories , beget amazement ; whereas indeed they would be less terrified and affrighted thereat , very probably nothing at all , were it not for the forged significations that the subtile and knavish Reporter maketh of them . Now that I may the better evince to the Readers hereof , that these several things have a real and proper cause in Nature , ( and therefore not properly at all to be esteemed as Prodigies ) I will consider them briefly apart , in manner and form following . 1. Of the Rainbow . THe Rainbow is an apparition of many colours ( Bow-fashion ) in a dark , waterish , and hollow cloud , reflected by the Sun-beams in opposition unto it , as most Philosophers and Naturalists urge . For your Luminous Bodies do cause bright Images and Colours at a distance , upon any clean and thin object ; and the Sun of all Bodies being the most lucid , and the water thin and clear , is the reason why by the Suns reflexion upon a waterish Cloud , a Rainbow is begotten . And this apparition is commonly to be seen ; yet never hath any other signification but of Rain , or Fair Weather : Of Rain , because it cannot appear but in a waterish Cloud , which is so prepared , that it is ready to fall into drops . Of Fair Weather , because when the Sun-beams are strong , and the heat is grown so great , that the moisture of the Cloud is thereby dryed up , and the drops attenuated into thin Air. These are not onely naturally the common significations , but the natural significations of Rainbows . Other significations hereof , ( besides that which Divines urge , as , That it is a signe of the Covenant between God and his people ; whence , say they , it hath its Name , and is called Iris , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in Latine is Dico , signifying , I say , declare , or publish ; as if God intended by this signe never to drown the world again ) I am I acknowledge fully ignorant of , and would be glad of further information hereof , and satisfaction herein from any man. 2. Of many Suns seen at once . NOr is it miraculous and prodigious for more Suns then one to appear ( seemingly ) at one time . For when a smooth Watry Cloud of equal thickness is placed on either side of the Sun , there will be an appearance of three Suns , whereas in truth there is but one ; and the other two are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as Peucer calls them , Solis imagines , the images or shadows of the true Sun , caused onely by reflection or refraction of the Sun upon the cloud on either side : and if at any time there be more pieces of such a cloud then one , set at a convenient distance on either side , then may there be many Suns seen to appear . These being the proper causes of the Parelii , or Mock-Suns , I cannot see any reason why they should ( when they do appear ) have any more signification then other common clouds , who always loose their significations with their disappearing . 3. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or many Moons . HAving before treated of the Parelii , or Mock-Suns , it is not very difficult for any ordinary capacity without further instruction to arrive at the knowledge of the causes of the Paraselenae : for they are Lunae Imagines , or certain Images or shadows of the Moon , represented in an equal cloud , which is watry , smooth and polished , even like Glass . And that the Mock-Moons have some signification of the Weather , no Naturalist ( as I know of ) denieth : but not one of them , as I can finde , assigneth any other effects unto them at all . I do not hold it impossible for such things as these to appear either at or before some eminent Catastrophe on earth ; but should I make them the signes or causes of such a Catastrophe , I must prove them always to be attended with such effects ; and that surely is impossible for the wisest of Mortals to perform . 4. Of the Hyatus ▪ THis Hyatus is a Meteor that is to be seen in any hot Evening , as it were to rend the clouds ; whence it is called Chasma , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) to gape or open . And of these gapings or chaps in the clouds , there are several sorts ; some whereof are wide and large , of various colours ; others round , and as it were deep holes ; as my self have often observed . The first are caused by the light its being cast into a shadowy cloud , according as it exceedeth more or less in thickness ▪ whence some appear ( though in the middle of the Night ) of a bright white , almost like to the Day ; this is when the Exhalation of which it consists is very thin . Some are yellowish , when the Exhalation is thicker . And some again are ruddy , when the Exhalation is meanly thick . And some are very black , when the Exhalation is thickest of all . and when this Meteor appeareth so wide , that , ad visum , it seemeth to cleave the Heavens asunder ; then is the Exhalation of which it is made , very thick in the middest , and thin on the edges , so that the Light being received into it , causeth it to appear as though the Sky did rend , and fire break out of it . Secondly , these Meteors appearing round , or like unto deep holes in the Heavens , differ nothing at all from those wide gapings , but that they are less ; and therefore seem as if they were certain deep Pits or Holes in the Heavens , and not at all rending or gaping like to the other . The Natural causes of these things being thus shewn , can it be less then Madness , or manifest Villany in any , that shall seem to conclude from these , or such-like Apparitions , That Wars , Seditions , Tumults , Change of Government , &c. shall succeed ? — When as we know by assiduous experience , that ( almost ) every hot Evening produceth such miraculous ( what shall I call them ? ) Nothings : [ For so they are ( you see ) in signification , though some over-heated , and other malicious heads , would make them of some signal consequence ; ] and that necessarily from the Causa Materialis , of which these Meteors are formed . 5. Of the drying up of Rivers . AMong new-found Prodigies , this to be sure is none , That Rivers are caused by the assembling or meeting together not onely of many Springs , but of Brooks and Fords : which being received in divers places as they pass , are at length for the most part carried into the Sea. But some Rivers there are , which disappearing , seem to be swallowed up of the earth ; but probably into the Sea , by some secret and unknown Chanels . Some Rivers again there be , that hide their heads under the earth , and in another place far distant break out again . But that the exsiccation or drying up of a River for a time , or for ever , can be of any evil signification or tendencie unto that Kingdome or Nation where it shall happen , ( beyond the loss of the water ) no Philosopher , or learned Naturalist ever yet urged . Nevertheless here in England a great Pretender to the mysteries of Nature , in his Book Anno 1662. writes , — The drying up of the River Darwent near the Town of Derby , for some certain hours , is no less then a Wonder , &c. — In answer , or in opposition rather , to which , I assert , That that onely is to be esteemed wonderful and prodigious , of which no Natural reason is to be rendred , or for which no cause can be found . But we by experience know , it is natural for Rivers to abate , and to encrease . — They then abate or grow less , when the terrene parts at the bottom are of an exsiccating nature ; as it is often seen in those Rivers , whose bottoms are of a sandy quality , and themselves sed by Springs descending from Hills somewhat remote from them . This very commonly happens in a hard Winter , which probably may be caused by the Frost binding up the mouth of the Spring that feeds it , and not suffering it to perform its natural Office to the River , unto which it is designed . — They then encrease , when from divers certain Ebullitions or Boylings at the bottom , constant Excitations of the water are made , ( for there are Springs most certainly below or under , as well as above , or without the River , unto which it is beholding ) or from a constant and never-failing supply , from the visible Spring that feeds it . Ergo , neither way prodigious or miraculous . What would the Reporter of this insignificant story of the River Darwent have wrote , had he had a certain River in Palestina for his subject , which ( as Josephus reporteth ) keeps a violent swift course for six days space together , and always on the seventh day remaineth dry ? whenas an abatement of this River for some few hours , hath so far dissetled his fancie , that nothing but a Miracle must set him right again . Nor doth his urging the story of the River Ouse in Bedfordshire , ( ceasing its course suddenly , and standing still Anno 1399. so that men passed three miles on foot in the very depth of the Chanel ) any way favour or support his idle insnuations ; since ( as Dr. Childrey soberly , and with good ground supposeth ) the cause thereof might be some sudden Frost ( the time of the year being seasonable for it ) which might congeal those waters that fed the stream at their first issuing out of the earth , at the head of the River ; the rest of the waters in the mean time passing away , because being in motion , they were not so capable of congelation . Notwithstanding the story mentions not a word of the Frost , which peradventure might be the cause of it for all that : the custome of those that tell such strange stories , being prudently to conceal those particulars that are likely to bewray the natural cause , and spoile the miracle ; it being as natural to the generality of humane Creatures to love being the Authors of wonderful stories , as to laugh . And so I conclude the third Section . Section 4. Some Reflections upon Dooms-Day , or the End of the World. LEt not the Reader expect that I shall trouble my self much about the Etymologie of the word Dooms-Day ; let it suffice that we know it is that Day in which each man shall receive his sentence or Doom according to merit . In the time of William the Conqueror , there was a Book made , and kept in the Tower of London , wherein all the ancient Demean Lands of this Nation are Registred , called , Dooms-Day-Book ; because upon any difference , the parties contending thereby received their Doom . Others call it Dooms-Day , Quasi domus Dei. But thus much of the Word , now to the Thing . As the Beginning of the World hath puzled the wisest Intellects to discover , so the End of it hath posed the greatest Clerks to determine . Generatio una abit , & altera advenit ; quamvis terra in seculum permaneat : One Generation passeth away , another cometh ; but the earth abideth for ever , Eccles. 1. 4. Which [ for ever , ] most Divines interpret to signifie the Last day , or Dooms-day , viz. that time , in which the Heavens shall melt with fervent heat , and the Earth shall pass away , or be changed . That the World shall have an end , ( and this as certain as ever it had a beginning ) is a truth so splendid , that it cannot reasonably be questioned ; no , not by the subtilest Critique , or Sceptique therein . But to believe every fancie , or idle Notion , that the Melancholy heads either of former Ages , or of our own time , have broached concerning the end thereof , would be in an ingenious Person an absurdity of the grossest kind . Philosophy teacheth us , whatsoever hath a birth , passeth and hasteth towards death ; and that every thing that hath a beginning , doth necessarily and interchangeably rowle towards its end . And if any man should shew himself so grand an Infidel , as not to believe this ; let him but call to his mind the Annual and Quotidian Examples hereof in all things Sublunary , ( which are as so many certain Demonstrations in Epitomy of the end of the World ) and he must necessarily be convinced . Nevertheless , to determine the end of the world , is ( I take it for granted ) such a Determination as will never give the Author cause to boast of a judicious Brain . There are three manner of ways by which I finde Persons too apt and busie in prefixing the time of the end of the world . 1. By Apparitions , Visions , &c. 2. By Mathematical Conclusions . 3. By Arithmetical Conceits . 1. By Apparitions , &c. When persons by reason of an over-heated Brain and Imagination , shall conceive and believe they converse with Angels or Spirits , &c. As it is reported of one Thoda , a certain Woman of Suevia in Germany , Anno Christi 848. who prophesyed the Destruction of the world in that year , and her Message she pretended to have received from the mouth of an Angel. After whom in several years , we have had divers others , as certain and true Prophets and Prophetesses as her self . Story maketh mention of one of S. Gallus in Helvetia , Anno 1526. who running up and down the streets of that City , cryed with great earnestness , That the day of the Lord was come , and that it was at present . And Anno 1530. one in Germany , pretending to be acted by the Spirit , raves at the same rate ; and at last so strongly prevails with many , to believe that the end of the World was come , that they grew prodigal of their Goods and Substance , fearing they should want time to consume them . And it is still fresh in memory , that in our late times of confusion , here in London , many Ministers of the Gospel , as Saltmarsh , Sedgwick , &c. ( and from their examples , many illiterate men and women ) were constantly from the years 1647. to 1656. canting , — That the end of the World was come , and that the day of the Lord was at hand : Which persons we see have been no less mistaken then the former . Enthusiastick and direct Madness did so extreamly rage and reign in those years , ( and a spice thereof we yet have in these ) and the end of the World was supposed and talked of , to be so near , That many People ( upon my knowledge I speak it ) sold their Estates , and threw Moneys about the streets , ( expecting themselves to finde the same Quarter as Solomons Lily ) but afterwards turned Beggers , and were glad to live on the Alms of others . Some there were again , that they might be the more noted for their Message and Embassy , and to demonstrate themselves the more eminent Converts unto this great Delusion , would wear Sackcloth , and shave their crowns , that thereby they might the more aptly ape and imitate the true Prophets formerly sent of God. Others would wear Papers in different shapes and figures upon their Breasts and Backs , with idle Inscriptions thereon , pretending to come before as a Guard for the approach of the King of Heaven , whom they said was coming . But these Mad-men remember not that the Scripture saith , He shall come like a thief in the night . And others there were , that ran naked not onely about the streets , but into Churches , denouncing destruction to the Preachers , and to Mankind in general , and a sudden end to the world . Which wild and unheard-of Actions , &c. moved Doctor Boreman in his Nuntius Propheticus to say , — That there sprang up more Heresies and strange Opinions in England in one year , then in an Age in any other part of the world there did before . Secondly , by Mathematical Conclusions . For sundry are and have been the Opinions of Mathematicians and Astrologers about the end of the World , viz. As that it should suffer a total and absolute Destruction and Dissolution at the finishing the great year , or Circle ; and this is at the least 36000 Solar Revolutions , or common Years : so slow is the Motion of the eighth Sphear . Nay , Heraclitus ( as Plutarch witnesseth ) saith , it consisteth of 80000 Solar years . But if we shall give credit to the ( incredible indeed ) vast number of years of the Chinesses , we shall finde that the world , according to this way of reckoning , should have had ere now many endings . For ( says Scaliger ) according to their ( the Chinesses ) account , this year of Christ 1594. ( it being the year in which he wrote his Book , intituled , De emendatione temporum ) is , since the Creation , eight hundred eightscore thousand and seventy three . And Diodorus tells us , the world was so ancient in the opinion of the Caldaeans , that they reckoned it from the time they first began to observe the Stars , unto the expedition of Alexander into Asia , no less then four hundred and seventy thousand years ; supposing the beginning thereof to be long before they began their Observation . But these Opinions may reasonably be supposed to be as wide of Truth , as the others fall short of it . I onely urge them to shew the impossibilitie of their designes , who will needs have the time of the worlds ending concluded by such a reasonless conceit : As if the Almighty because he hath tied all the works of his hands to act and perform his pleasure , by a certain Rule , the which they cannot transgress , ( I speak here onely of natural things ) should therefore be tyed unto a Rule himself . Others there are , who suppose when the Polar Star touches the Pole exactly , that then the end of the world shall be ; and now they say it is very near the same . But this conceit is purely Contra-Astronomical , and therefore vain and idle . For unless it were possible for the Fixed Stars to alter their Latitude as they do their Longitude and Declination , which as Astronomy teacheth is impossible for them to do , this opinion cannot have so much as the shadow of truth to countenance it . Regiomontanus an eminent Astrologer , prescinding from his Rules , ( as a Learned Divine of our * Nation observes of him ) unhappily fell into this melancholy errour , and supposed the year 1588. should have put a period to the whole Fabrick and Frame of Nature , because ( saith he ) that year there was a great Conjunction of Saturn , Jupiter and Mars . But here by the way I must acquaint the world , that either this learned Author was mistaken in reading Regiomontanus , ( for I have not his Predictions for that year , neither could I ever get them ) or else Regiomontanus was much more erroneous then he reports him . For in that year there was no such great Conjunction as he mentioneth : for Saturn and Jupiter were in Quartile in a manner all the year round . It is true , there was that year a Conjunction of Saturn and Mars in Taurus , the 28 of April ; but such a Conjunction happens every two years , and in the same Signe once in thirty years constantly . But the end of the world is a Question of so curious a nature , that it even mooketh not onely the Prophecies and Presages of Melancholy heads , but many times the serious Predictions of the most Learned . Thirdly , by Arithmetical Conceits . And that is by picking out certain Numeral Letters out of Sentences , and applying them to such and such years , which their number shall seem to agree with . As for instance : One there was , who to make the year 1532. the dangerous year , or the year in which the world should be dissolved , collects the same out of these words , VIDebVnt In qVeM pVpVgerVnt , the Numeral Letters in which make up 1532. exactly . Another would have had the world to have ended in 1645. from such a like fancie , by reason of the Numeral Letters in these words , aDVentVs DoMInI ; which signifies the coming of the Lord ; which words make 2012. But now although these words afford more Numerals then makes up the former sum , yet the Author hereof was so ingenious , that he could easily bring the Mountain to Mahomet , and make things exactly to agree ; and to this purpose out of 2012. substracts the Numerals in these words , Dles abbreVIabVntVr , [ the days shall be shortned , ] viz. 517. and then there remains 1495. unto which he adds as many Numerals as are to be found in the words Propter eLeCtos , [ for the elects sake ] which is 150. and that produces you the exact number 1645. Now , although this conceit were witty , and bespeaks a nimble fancie in the Author thereof , yet we see that the World hath outgrown the danger inculcated hereby many years , and is yet likely to continue safe . Another I have read of , that would have had the world to have ended Anno 1657. because of the Numerals in Conf LagratIo MVnDI , ( which signifies the burning of the world ) that make up precisely that number of years . And many there were ( to my knowledge I speak it ) of great Learning , and very sober Judgements , that began to be perswaded into an opinion of the dissolution of the world in that year ; not onely for the Chronograms sake , ( which is not so fit and apposite for the purpose as by many supposed ) but for another reason , viz. because as some opinion , that as the Universal Deluge happened Anno Mundi 1657. so in the year of Christ 1657. shall happen the Universal Conflagration . And in the year 1657. was this Doctrine both from the Press and Pulpit eminently enforced , and that from the words of our blessed Saviour , Mat. 24. 37. Sicut autem erant dies Noe , it a erit & adventus Filii hominis . But these fancies and conceits are too light and Aiery to gain a general credit , and accordingly were not long believed : for anno mundi 1657. and anno Christi 1657. likewise , are only brought in to father what the Chronogram inculcates , and to make the pretended Prophecie the more evident and famous . Whereas it plainly appeareth by Chronologie , compared with Scripture , that the world was 1656 years old when first the Flood came upon it ; and so ( but for the Chronograms sake ) it should have been anno Christi 1656. not 1657. in which the Conflagration should have happened . But that year being now six Solar Revolutions past us , hath sufficiently evinced unto us the folly of the Chronogram , and indeed the vanity as well as great uncertainty of all Numerical Doctrine . Concerning the end of the World , the Turks hold very ridiculous and reasonless opinions , as , That at the winding of a Horn , not all flesh onely , but the Angels themselves shall die : That the earth ( with an earthquake ) shall be kneaded together like a lump of dough : That a second blast of the same Horn shall after forty days restore all again : That Cain shall be the Captain or Ringleader of the damned , who shall have the countenance of Dogs and Swine : That they shall pass over the Bridge of Justice laden with their Sins in Satchels : That the great Sinners shall fall into Hell , the lesser into Purgatory onely . With many other vain and idle fopperies needless to be repeated here , seeing the Alcoran it self is commonly to be had in the English Tongue . Now although these opinions of the Turks are idle , reasonless , and inconsiderate , yet I do not finde that they are all out so mad and Fanatical , as to assigne the particular time of the worlds dissolution , as our European Enthusiasts are ( almost ) constantly adventuring at . To conclude : If men will yet give credit to the Opinions of Melancholy heads , concerning the worlds ending , which we see still hath failed , as often as presaged ; I shall leave them to the misery of their own merits , viz. in stead of Truth , to hug and embrace a Lye. And if we shall rigidly adhere to the literal sence of Sacred Writ , ( In relation to the matter in question ) which tells us , — before the end of the world there shall be wars , and rumors of wars , &c. ( as one learnedly observes ) it will be very difficult for us , truly , to term these , or any other , the Last Days ; since all times from the beginning have been acquainted with such reports : And yet the World ( as Doctor Hackwel prudently observeth ) is not grown old , nor doth Nature suffer any real decay , or abatement . 'T is the Form onely , not the Essence of things that cease to continue . Something touching the Turk's invading the Empire of Germany , and what may probably be the Success thereof . DIfferent are the opinions among Astrologers of the Ascendents of Countries in general , as well as of the Empire of Turky in particular . Some would have the Ascendent of Turky to be the Regal Signe Leo , the great dignity of the Sun , by reason of the Majesty , Height and Grandeur of that people . Others would have it to be Scorpio , the Dignities of the Fiery and Warlike Planet Mars , in that they are a Nation so apt unto War , and so covetous of Victory , that in comparison thereof , they value not the loss of thousands of their subjects . This I am sure of , the Doctrine of Ascendents is the meanliest studied of all the parts in Astrologie : we therefore should not too rigidly adhere to the one , nor yet too nimbly reject the other . It is probable that both in some sence may be true . For , although I shall grant that it is impossible for both of them to be their true Horoscope , yet they may be concerned in both , viz. by having one for their Ascendent , the other for the place of their Sun or Moon . For some reasons , I am partly inclined to believe Spineu● , who in his Catastrophe Mundi , affirms positively , That the Turks have Scorpio for their Ascendent . For by consulting History I finde that in the year 1602. the Turks were exceedingly worsted , and lost not onely Alba Regalis , but 60000 of his Men. Now , that year , and a year almost before and after , the envious Planet Saturn was in the signe Scorpio , and in the moneth September made a Conjunction with Mars there ; which Transit and Conjunction had ( in an Astrological sence ) most remarkable and admirable signification of the same , as all persons versed in the Sydereal Science must readily acknowledge . And in the year 1618. ( when Ottoman the second ( who succeeded his Uncle Mustapha ) was unsuccessful in his war against Poland , and was therefore slain by his Janizaries ) there happened in May that year a Conjunction of Saturn and Mars in Taurus , the opposite Signe to Scorpio ; and Saturn was transiting Taurus long before and after , vitiating Scorpio ( and consequently all under the same ) with his malignant opposite Rays . A Conjunction and Transit of every whit as mischievous tendencie as the other . And ( if I could put any Faith in the Effects of Comets ) there happened that year a Comet in Scorpio , which ( if Comets operate at all ) might heighten the beforesaid Effects . Many more Examples of this kinde , I could instance in ; but being onely in part satisfied , as I before declared , I dare not be so confident as to be positive in the Ascendent of this great and numerous people . For it is a very great question , Whether the true year of the Turks Original be known ; and therefore a greater question , Whether the Day and Hour thereof were truly taken notice of ; as we know it must be , if we would discover any thing of moment from their proper Horoscope or Ascendent . Howbeit , the same Spineus undertakes to tell us , That the great Conjunction of Saturn and Jupiter anno 1603. should have signified the destruction of the Empire of Mahomet , together with the change of the Aux or Absis of Saturn . For ( saith he ) about the year 1603. when the Aux of Saturn passeth into Capricorn , the opposite Signe to Cancer , ( in the which it was at the beginning of Mahomets Law ) then shall be the end and destruction thereof . But by the word end , ( saith he ) we understand not a total Extirpation , but a sensible beginning of Destruction . And he pretends to give an Astrological Demonstration thereof in these words : — Seeing the Faith of Mahomet is Martial and Lunar , if we will take the lesser years of these Planets , they make up the forty Mahumetan-years , ( i. e. ) twenty five of the Moon , and fifteen of Mars . Lastly , take the lesser , greater , and mean years , and add them to the 591 year of Christ , in which year Mahomet was born ; his destruction shall begin about 1648. and if to these years we add the Affrydary years of those Planets , his total and last Destruction shall be about the year 1663. Now if this pretended Demonstration were true , it would be no ill News for Europe to hear , but of very great encouragement unto them in resisting so potent an Adversary . But here is the unhappiness of all , this conceit of Spineus is very liable unto exception . For if we take the greater , lesser , and meaner years of these Planets , viz. Mars and the Moon , and add them unto the year 591. they are so far from making up 1648. that they make not up fully 1000. See the operation . Great Years of Mars ; 66 of ☽ 108 Mean Years of Mars ; 40 of ☽ 66 Least Years of Mars ; 15 of ☽ 25 Which years of themselves make but 320. and being added unto 591. make no more then 911. so far fall they short of 1648 and Spineus of being reconciled ( in this matter ) unto himself . And then for the Affrydary years of those two Planets , he must mean their Affrydary years either by day or night , or both ; if by day alone , those amount unto one way but 14. if by night alone , they amount unto but 16. if both , they amount unto but 30. Now the other way , is , by considering the years they particularly govern in mans life ; as the Moon in the Affrydary years by day governs from the 32 year to the 41. and Mars from the 64 unto the 70. And by night the Moon governs from the first year unto the ninth year , and Mars from the 33 unto the 39 year : but neither way will it make up 1663. This is therefore a conceit , fit onely to be ranked with the follies of Mother Shipton , and the forgeries of the English Merlyn ; and no more to be credited then the Prophecies of the one , or Impostures of the other . Passing therefore by all these stories as vain and erroneous , I shall come unto a more rational ground whereon to build my probable Conjectures of the grand Seigniors success in invading the Territories of the Germane Emperor : And that is this : — When the Turks began this their Invasion , ( which was about July 1663. ) there happened a most cruel Opposition of the two grand Infortunes Saturn and Mars : and certainly we may reasonably conclude , whatsoever is begun ( let it be either of the lostiest or lowest concernment ) under so mischievous a Configuration , though it may thrive and prosper , ( and that to admiration for a time ) cannot be attended with a pleasant and smiling end . Beginnings are adjudged always ominous . Rarus Principii est exitus bonus mali . Things ill begun , do seldome come to good . And instances enow can I produce herof , both of elderly as well as latter times : however , take a few within the compass of our own memory , and in our own Nation likewise . And first , let it be remembred , that Anno 1640. Nov. 3. that Parliament Sirnamed the Long , began in England ; and Sept. 30. that year , there happened a Conjunction of Saturn and Mars in Aquarius , ( whose Horoscope the Signe of the Conjunction happened after to be ) Ergo , under the effects of that Conjunction they conven'd . And whether their prodigious Actions , and afterwards the ends of many of them , were not equally violent , with the effects of so cruel a Conjunction , I leave the whole world to judge . Anno 1648. Sept. 18. the Mock-Treaty in the Isle of Wight began : A little before that , there was a Conjunction of Saturn and Mars in Gemini . The world knows the pretences of that Treaty were Serious , Loyal and Pious ; they know likewise that the intentions were like to the end of it , Dishonourable , Mischievous , Cruel and Murtherous . Anno 1656. there happened in September a Conjunction of Saturn and Mars in Virgo . Oliver Cromwel in that year , and under the effects thereof , did lustily drive at the Government of these three Kingdoms ; his Tyrannical Actions therein , and the many thousands of persons he ruined , and the Murther , Perjury , Shame and Ignominy he brought upon the Nation in general , and his own Family in particular , &c. sufficiently prove and declare his entrance upon that undertaking to be malicious , unfortunate and cruel . Anno 1658. Sept. 4. Richard Cromwel began ( at his fathers decease ) to act ( as well as he could ) his fathers part ; but within five weeks after , viz. on Octob. 11. there was celebrated a Conjunction of Saturn and Mars ; and how soon and easily the effects thereof blew Richard away from the Government of these three Kingdoms , is yet fresh in every mans remembrance . Infinite examples could I give of this kind , as well in private Genitures , as publique Radixes ; but these I suppose sufficient . If then the Conjunctions of Saturn and Mars be of such malefique and cruel signification , surely their Oppositions cannot be supposed to portend less mischief and damage . And if so , it naturally emergeth , — That the Turks their invading the Empire being begun under the dangerous Influence of an Opposition of Saturn and Mars , — Non obstante , their being a little rampant and victorious at the first , they may ( in a little time ) fall from their present power and greatness , and be glad to retreat and return home again with considerable loss and damage . And this I assert to be the natural effect of this their so mighty and eminent undertaking . Malum principium , malus finis sequitur . Some Odd Reckonings between the Author , and that grand Impostor W. L. set even . IN my Novice Astrologer instructed , the Spurious Prognosticator , the King of Swedens Nativity , and in Britains Royal Star , I thought I had said so much of W. L. at least to the satisfaction of all that knew W. L. that I had need to have said no more of W. L. Howbeit , he is pleased to invite me to the field again ; and in point of Credit I am engaged ( though not much , because he is W. L. ) to meet him . The main matter that he seems to snarl at , and recriminate upon me for , now , is a passage I printed in Part 3. Fol. 179. of my Collectio Geniturarum , urged in favour of Mr. Gresham , and descrying the eminent Plagiarism of him the said L. in a Book he published under the Title of Englands Prophetical Merlyn . My words were these : — Mr. Gresham wrote a learned and ingenious Discourse upon a Conjunction of Saturn and Jupiter , which by him was never published ; but since his Death , printed by another under the Title of Englands Prophetical Merlyn : and that Book-Pyrate which published the same , hath never so much as once named Mr. Gresham therein ; but after an usurping of his Pains , hath endeavoured to obliviate his Name for ever . Of which Injustice and Plagiarism , unless I would consent to , and wink at , I could not but give the world notice , that the Ashes of this worthy ( though much abused person ) might not rise up in Judgement against me for my silence herein . Now although I knew that W. L. was the Man that thus had abused Mr. Gresham , yet so charitable was I towards him , as not to mention his Name , being guided by that known Law of Civility , which enjoyns men , — Parcere personis , dicere de vitiis . Howbeit , W. L. is pleased to spit his venome at me to purpose , for that my respect to Mr. Greshams memory , and this my civility towards himself : and is not contented thus nefariously to rob Mr. Greshams Ashes of their honour , but ( with a brow of brass ) would fasten it upon the belief of the world , — That nothing in the Prophetick Merlyn was Mr. Greshams , but all his own . And is so malitiously impudent , as to term me The most ungrateful of men living , for offering to vindicate him who is not here to defend himself , in a matter which L's own Conscience ( if at least he have but so much as a Sparrow hath Brains , or a Pidgeon Liver ) knows to be an eminent Truth . In return unto which , ( that L. may see I am not ashamed of what I have written in behalf of Mr. Gresham ) I must tell the world , that L. is , and hath shewn himself the more ungrateful of the two , for offering to bury in the Urn of forgetfulness the Honour , Parts and Pains of him , without whose Labours , L's Prophetick Merlyn would have looked with the same complexion and countenance as do his Supernatural Sights , and Dreadful Dead-man : fit onely for Laughter ! whereas now it is furnished with the Calculations and Figures of several Conjunctions of Saturn and Jupiter . — Yet I will not deny , but L may have set the Figures of them : for none but such an Ignorant in Astronomy as himself , would adventure at things impossible , as is the obtaining a Figure of such a Conjunction . But surely , L. will not be so impudent as to say he Calculated the Planets places , &c. for all Astronomers know , that he is not able to perform any thing of that nature . And I must tell L. that his Sophistry , whereby he endeavours to prove himself the Legitimate Author of that Work , is so idle , impertinent and sapless , that a School-Boy would blush to own . — For doth it follow , because King James , Lord Finch , Campanella , Alstedius , Keplar , &c. persons not living in Mr. Greshams time , their Names are mentioned in that Book , that therefore Mr. Gresham was not Author of the better part of it ? L. might as well argue , and as truly , that because we finde W. L. in the front of it , Mr. Gresham had no hand it ; which is a pure Non-sequitur . — Yet I will not deny , but L. having the advantage of Mr. Greshams pains , might add thereunto many ridiculous and idle matters , ( as I am sure he hath ) which Mr. Gresham ( had he been alive ) would have been ashamed to own . Well , but if it be not L's , how ( may some say ) do you prove it to be Mr. Greshams ? I prove it thus : — When L. was first about to make himself publick by Astrologie , viz. Anno 1643. or 1644. he applies himself to Dr. Nicholas Fiske , my honoured Friend and Tutor ; ( a Person ( but for the necessity of this occasion ) too honourable to be mentioned in the same Page with W. L. ) and from him ( as I have heard the Doctor in his life-time often report , and that with shaking his head at L's impudence and ignorance ) he received the best part of his Prophetical Merlyn in Manuscript . And not onely so , but my self saw in the Doctors Study , a Manuscript formerly written by Mr. Gresham , of the Conjunction of Saturn and Jupiter 1603. part of which I finde printed in the Prophetical Merlyn . And how easie a matter it is to invert the Judgement of one Conjunction to another , every Artist knows . But I need not trouble my self so far , since Mr. L. hath been pleased in his Epistle to the Prophetick Merlyn to acknowledge neerly as much himself , in these words : — Let me with much thank fulness acknowledge , that my ancient and learned Friend Mr. Nicholas Fiske , hath freely lent me either his Manuscripts , or any Books in his Library , treating of this subject , with much love and willingness ; from whom since my happy acquaintance with him , I have received plentiful enlargement of my Judgement — It is true , his Arrogance would not permit him to name Mr. Gresham here ; yet the truth one way or other must out , and so he acknowledgeth , he received Manuscripts . I assert , I saw a Manuscript of the Conjunction abovesaid , in the Doctors hands , and that the Doctor told me it was written by Mr. Gresham ; in which Manuscript , the times of many of the Conjunctions , and the Positions of the Planets were noted , as Mr. L. hath printed them : Ergo , Mr. L. hath made use of Mr. Greshams Manuscript , whose Name he hath injuriously concealed . Well , but saith L. in the same Epistle , notwithstanding this his Confession , — I have not perused any Mans Notes upon this subject , or received assistance in Judgement from any . How , Mr. L ? Do you confess that you have received Manuscripts , and assistance in Judgement , &c. and yet in the same Epistle deny it ? Can you with the Satyre in the Fable , blow hot and cold in a breath so handsomely ? and yet complain unto all Astrologers of the unkind dealings of J. G. towards you . I account it beneath me to complain of L's Nonsence or unworthiness , or to tell the World he hath ( sine causa ) complained of me . Yet I shall assume some of his boldness to state the matter in question , from whence he pretends to ground his grievous complaint against me ; and it is thus . My self saw ( and indeed so did many of L's best Friends if they would speak ) in Doctor Fiske's hands , a Manuscript of a Conjunction of Saturn and Jupiter , wrote by Mr. Gresham . L. confesses to have borrowed Dr. Fiske's Manuscripts . The question then in short is , Whether Mr. Gresham , or L. be the prime Author of that work ? Unto this , L. replies , That he is . — I deny it , and urge L's own words against L. to strengthen my Negation , as also Dr. Fisks acknowledgement . L. pretends to prove himself the prime Author , by his beforementioned Sophistry . — I reject such proof , ( and so do all rational men that have read it ) as impertinent , idle , and vain . L. must therefore either prove his claim better , or else be content to loose his Title unto Englands Prophetick Merlyn , as being the prime Author thereof . Howbeit , as I said before , I deny not but L. hath added many things of his own unto that Work of Mr. Greshams . As to instance , in Page 30. he hath these words : — This Conjunction flndeth ( his Majesty Charles King of England ) engaged in an uncivil and unnatural War against his own subjects , the English Nation , and in particular against the Parliament , the Representative body of the Kingdome , against the most famous City of London , the Kingdomes Metropolis , and almost against the whole Commonalty and Yeomanry of England . — [ Here is such Astrologie , that I believe Mr. Gresham never dreamt of . ] He proceeds thus : — His Majesty in defence of his own rights , and of the persons of several Delinquents and Malignant Counsellors , so voted by both Houses ; the Parliament stand in opposition of those Malefactors , and in defence of themselves , Protestant Religion , Liberties of the Parliament and Subject . And in Page 103. he hath this passage : — The Wars we now groan under , and the infinite pressures we suffer by his Majesties averseness from his Parliament , and City of London ; the desertion of those many Lords , and untrusty Members of the House of Commons , do all make way , and prepare matter for their own , and Posterities confusion in the first place , and next for the utter desolation of this Kingdome , and his Majesties posterity . — And a little further , he saith , — Let the undeserving Bishop and Clergy-man suffer ; they onely have stirred these Tumults with the assistance of the Jesuite . And in Page 109. he saith , — Tyranny in Religion first broke the neck of an insulting Episcopacy . These ( with many more ) of L's Predictions , ( if so he will have them called ) I believe Mr. Gresham knew nothing of ; neither would any Man , but a State-Parasite , have so heightned , and encouraged Rebellion under pretence of Astrologie . And in Page 35. I finde also some Astrological Ignorance , which I dare be confident was L's own , and not Mr. Greshams . — There he gives us the motion in Longitude of the Comet in 1618. and gives us its dayly motion besides , in a Column by it self , most strangely different from its motion in Longitude : which how he will reconcile , for my part I understand not . Cum multis aliis , quae nunc perscribere longum est . Thus have I fully proved what in my Collectio Geniturarum I asserted in the behalf of Truth and Honour of Mr. Gresham . And to be quit with L. in every matter as near as I can , for his Oportet Mendacem esse memorem — I return him the Rule in the Civil Law , — Mendax semel , mendax semper praesumitur . For L. having once transgressed the bounds of Truth , it behooves him , he thinks , now to grow impudent to purpose , and rayle at large at those that shall publish his playing the Plagiary . But why should Mr. L. be so extreamly angry at me for my taxing him with pilfering from Mr. Gresham , and concealing his Name ? Since this is not the onely piece of Plagiarism that he hath been guilty of , in his Writings . As for instance : In his Annus Tenebrosus , Pag. 60. &c. he prints Forty Astrological Aphorisms , as his own , but he hath stolen them out of Astrologia Aphoristica , Fol. 295. and onward . And for the greater part of his Christian Astrologie , my self saw in Manuscript in the hands of the beforementioned Dr. Fiske , which by the Doctor was translated from Haly , de judiciis Astrorum , as many of L's best Friends know also to be true ; and yet hath he been so impudent therein , as to print in Pag. 830. of that his Book , That he hath not advised with any man living in any thing comprehended in that Work. What thinks Mr. L. now ? Doth not he better deserve to consult the Proverb , Oportet Mendacem , &c. then J. G. against whom he falsly urgeth it , and of whom he so causlesly complains ? Well , but let Mr. L. play the Plagiarie still , and pilfer from whom he can ; lisp and jabber , say and unsay as fast and as oft as he pleases ; he judges it wisdome it seems and honour enough to himself to raile upon my Person and Education , and that he thinks is satisfaction sufficient from him . Howbeit , me thinks he might readily conceive it is no hard matter for me to retort his Scomma's . Nay , he knows in my Novice Astrologer instructed , I have accounted with him already for his Cuckow-Notes : and since he will needs have me to follow him , I am obliged to acquaint the world , that wherein he most pretends to wound me , the more he honours me , viz. in taxing my Education : For the meaner that hath been , the greater hath been my pains in the Study that now I follow . And the lesser assistance any man receives , it is always presumed the greater Industry he uses in the matter he undertakes . For a Shoomaker to make Boots or Shooes , or a Taylor a Suit of Clothes , I adjudge no great piece of Ingenuity , because it is their Profession so to do ; they were bred unto it : So for a Scholar to write a Book , or defend a Thesis well , is not to be wondred at ; since his Education hath been to Learning : but for either of these to take to the contrary , is certainly an Argument that Education doth not naturally concentre with Inclination ; and the person that so doth , may reasonably be termed Ingenious . — And here , by the way , were not L. so strangely ambitious , I could be content to think him a little ingenious , because he hath left the Trade of a Taylor , to adventure as Astrologie ; although he was never able to do any thing in it but Quack . See this proved in Captain Whartons Merlini Anglici Errata , printed 1647. as also in L's own Nativity , calculated and published by Mr. James Blackwel , Anno 1660. But although these Gentlemen have been pleased to pronounce and prove him a Taylor , I suppose they do it by the same Figure as a Pedlar is termed a Merchant , and not otherwise : for I am apt to believe he was as bad at the Trade of a Taylor , as at the Profession of an Astrologer : — A very Botcher at both . Yea , but saith Mr. L. J. G. is not onely an Vngrateful Person , but the most Vngrateful of men living . Mr. L. should have done well to have told me for what : for four years since he exhibited this charge against me , for which I questioned him before Mr. E. Carrent , ( now Adjutant-General of the honourable City of London ) before whom he did not onely deny the Expression , and called a Learned Minister False Scot , for telling me of it , but pronounced me to him , The most Grateful Person living . And I am sure I have had no Dealings with Mr. L. since ; no , not so much as to drink a Glass of Wine . But let him rail on ; I have more then the acknowledgement of so envious a Fellow , ( who I perceive abhors to hear I live ) to acquit me from so soul a Crime as Ingratitude . And I am the less troubled at his Scandals , because I know — Contra Sycophant● morsum non est remedium : There is no remedy to be had against the venomous Tongues and Teeth of Sycophants ; who make it their main Business , — Calumniare fortiter , to tax and traduce stoutly , in hopes that with some , their words may beget credit . But cui fini ? To what purpose trouble I my self thus far with so known an Impostor , from whom I must be content to accept of Railings and Revilings for Reason , and Personal Reflections and Scandals for the proof of the matter in question ? — But this is the best on 't , he hath served all others that have touched his Copyhold with the same sawce ; so that I am not singular in partaking of his Scurrility . As for instance , — Captain G. Wharton he terms Asinego , Vagadond , Irish Wolf , Obsoure Footman , neither Booted or Gowned : with many such-like terms of Opprobry and Contumely . And in stead of soberly answering Mr. Gataker , he calls him , Thomas Wiseacre , Covetous Churl , A stiff Prelate , Preaching impudently for the liberties or sports of the Sabbath , viz. Cards , Dice , &c. — This is the curious Logique that Wise W. L. makes use of against all that oppose his Ignorance , or discover his grand Juggling and Plagiarism . And possibly for my present dealing with his Filth , as well as for my former , I may again have my Reputation defiled by his scandalous Viperous Pen. But this I assure him , That if he shall endeavour to support ( by Calumniations and Forgeries ) the Untruths that I have here and elsewhere proved him guilty of , I shall scorn hereafter to intermeddle with so shameless a Person , but rather for answer do homage to Harpocrates , and by silence give him my suffrage for the Whetstone . Howbeit , if he shall Rationally , and not Railingly , endeavour to defend himself from the Errours I have charged on him , I promise him soberly to rejoyn , for the satisfaction of all those that have taken notice of the difference between him and my self . FINIS . Advertisements of several Books published by the Author of this Treatise . AStronomical Tables of the Fixed Stars in the Heavens , made to continue fifty years yet to come . Useful for Astronomers , Astrologers , Physitians , Navigators , &c. Printed for the Company of Stationers . Large Quarto . The Doctrine of Nativities , Revolutions , &c. both Calculative and Judiciary , in three Parts . Sold by the Booksellers of London . Folio . The Collection of Genitures , both Princely , Prelatical , Causidical , Physical , Mercatorial , of short Life , Twins , &c. With an hundred Aphorisms pertaining to Nativities . Sold by Mr. Sawbridge at the Bible on Ludgate-hill . Folio . The Nativity of our late dread Soveraign King Charles 1. being occasionally a brief History of the late unhappy Wars . Sold by Mr. Sawbridge on Ludgate-hill . Octavo . Britains Royal Star. Sold by S. Speed , at the Rainbow in Fleetstreet . Quarto . Coelest is Legatus , or the Coelestial Ambassador . Sold by the Booksellers in London . Quarto . Natura Prodigiorum , or a Discourse touching the Nature of Prodigies ; with an Appendix touching Sigils , Lamens , Spirits , Prophecies , the Chrystal , &c. Octavo . The Novice Astrologer instructed . Octavo . Nuncius Astrologicus : or , an Astrological Decision of the the great Controversie between the Kings of Denmark and Sweden . Octavo . All three sold by F. Cossinet at the Anchor and Mariner in Tower-street . The King of Swedens Nativity . Quarto . Sold by the Booksellers of London . Tutela Sanitatis , sive Vita protracta : The Protection of Long Life , and Detection of its brevity , from Diatetic Causes and Customes . Hygiastic Precautions and Rules , appropriate to the constitutions of Bodies , and various discrasies or passions of Minde ; with a Treatise of Fontinels or Issues . By Everard Maynwaring , Dr. in Physick . Sold by T. Basset under St. Dunstans Church in Fleetstreet , London . Notes, typically marginal, from the original text Notes for div A42821-e740 * One or two Pamphlets I have seen in p●int so Entitled . The pretended meeting of the Planets in Sagittary Decem. 1. 1662. apparently false . A Planet according to his Latitude , may be in a Signe different from what his Longitude discovers . The Transits of the Planets of great signification in a Nativity . A Planet hath no strength in a Signe before the Fifth , nor after the five and twentieth Degree thereof . Pontanus , Lib 1. de Stellis . Though the spects of this great Conjunction will be famous , yet it is not in the power or skill of the wisest of men to particularize them . Chronologie not certain , a cause of errour in Predictions of this kind . The true Figure of a great Conjunction not attainable . An Artist may easily mistake in taking a non-cause for a true cause . An ignorant Artist in his pretended Judgements upon this great Conjunction justly taxed . Erit mihi magnus Apollo . This Conjunction ♄ and ♃ in ♐ , not a little or minor , but a major , or great Conjunction . ♄ and ♃ will make their Conjunctions in the Fiery Triplicity many hundred years yet before they leave the same . The several Conjunctions of ♄ and ♃ , and how they are called , and in what time they are severally made . Another pretended Artist taken tardy in his fictitious & groundless Predictions upon the great Conjunction of ♄ and ♃ , &c. The Sun combures all Planets , but can be combured of none . Moor Enth. Triumph . Persons pretending Visions , Revelations , &c. mo●e melancholy then spiritual . Des Cartes Pass . Soul. The Discontents of these Kingdoms , the onely discoverers of Prodigies , and B●oache●s of Visions and Revelations That there are Prodigies in Nature is not questioned ; but that all things said to be such , are so , is ( and ought to be ) denied . The true and proper causes of the Rainbow , acquit it from being a Prodigie . Mock-Suns not miraculous or prodigious . Mock-Moons common , and not supernatural . Gapings or chaps in the Clouds almost every hot Evening to be seen . The abatement or drying up of Rivers , Natural . The several Causes thereof . De bello Judaic . Lib. 7 ▪ c. 24 Brit. Bac. pag 85. Apparitions and Visions not to be credited so far , as by them to assigne the particular time of the end of the world . England hath had more Mad-men & Enthusiasts within this 20 years , then all Europe , if not the whole world besides . Mathematical Conclusions , no sure ground whereon to build our Conjectures of the worlds ending . * Dr. Swan . Arithmetical Conceits not sufficient to discover the end of the world by . Viz. 2012. Notes for div A42821-e7970 ☞ Qui semel verecundia fines transicrit , cum bene & gnaviter impudentem esse oporter . This he hath 100 times confessed in my hearing : Besides , there are yet persons living in the Strand , that knew him an Apprentice to Pawlin the Taylor . See more of this in my Britains Royal Star , from pa. 29. 10 pag. 34. 
A61415	----	An admonition concerning a publick fast the just causes we have for it, from the full growth of sin, and the near approaches of God's judgments : and the manner of performance to obtain the desired effects thereof, which ought to be other than our Common Forms, and with stricter acts of moritication than is usual amongst us : with an abstract of Mr. Chillingworth's judgement of the state of religion in this nation in his time : and of a letter from the Hague concerning two sermons preached there in the French church at which were present divers of the English nobility. Stephens, Edward, d. 1706. 1691 Approx. 94 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A61415 Wing S5415 ESTC R19528 11761456 ocm 11761456 48699 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61415) Transcribed from: (Early English Books Online ; image set 48699) Images scanned from microfilm: (Early English books, 1641-1700 ; 550:2) An admonition concerning a publick fast the just causes we have for it, from the full growth of sin, and the near approaches of God's judgments : and the manner of performance to obtain the desired effects thereof, which ought to be other than our Common Forms, and with stricter acts of moritication than is usual amongst us : with an abstract of Mr. Chillingworth's judgement of the state of religion in this nation in his time : and of a letter from the Hague concerning two sermons preached there in the French church at which were present divers of the English nobility. Stephens, Edward, d. 1706. Chillingworth, William, 1602-1644. [12], 28 p. [s.n.], London : 1691. Attributed to Edward Stephens who is known as Socrates Christianus. cf. NUC pre-1956. Reproduction of original in Bristol Public Library, Bristol, England. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fasting -- Early works to 1800. Judgment Day -- Early works to 1800. Fasts and feasts -- England -- Early works to 1800. God -- Love -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 John Latta Sampled and proofread 2003-06 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion AN ADMONITION CONCERNING A Publick FAST . The Just CAUSES we have for it , from the full Growth of Sin , and the near Approaches of God's Judgments ; AND The MANNER of Performance , to obtain the desired Effects thereof ; Which ought to be other than our Common Forms ; and with stricter Acts of Mortification than is usual amongst us . With an ABSTRACT of Mr. Chillingworth's Judgment of the State of Religion in this Na●●on in his time . And of a Letter from the Hague concerning two Sermons Preached there in the Fr●nch Church , at which were present divers of the English Nobility . LONDON , Printed in the Year M DC XCI . To the Queen . Madam , SInce the Authority of your Majesty hath appeared so particularly in a most Necessary Appointment of a Publick Fast and Humiliation to be Observed in most Devout and Solemn manner for Supplicating Almighty God for Pardon of our Sins , and Imploring his Blessing , &c. not once , but every Month during the War. It may be presumed , that what is sincerely endeavoured , that so Necessary and Pious a Command may happily obtain its desired Effects , cannot fail of a Favourable and Benign Construction with a person of so much Piety and Sense of Religion : though to those Naturals or Animals , in whom the God of this World hath blinded their Minds , it cannot but seem Foolishness and Canting , as must all Truth to those , who are both Ignorant and yet Conceited : and though to such as are Big with the Wisdom of the World ( which is Foolishness with God ) ●ome things in it may seem Rude and Presumptuous : For true Piety could bear even the Railing of a Shimei in a time of Humiliation ; and Christian Wisdom can easily discern and distinguish between Height of Fidelity and Affection in the plain Words of Truth and Soberness , and that Malice and Falsehood , which are always ingredients of Railing and Presumption . Even Civil Prudence , considering the irreparable Mischiefs , which are daily wrought in the Courts and Councils of Princes by Treacherous Flattery , will not only permit and allow , but favour and encourage Serious Liberty and Freedom of Speech upon just and necessary occasion in persons of unspotted and undoubted Fidelity and Affection : But Christian Wisdom much more ; and especially in Times of Account , which call for Humiliation , Repentance , Reformation , and Judging our Selves ; and for Publick Humiliation , and particular Confession of Publick and known Sins and Offences , with their Circumstances of Aggravation , and carefull Search to discover them . Which is the only way to lay a sure Foundation , and to be raised up by the Mighty Hand of God. Wherefore , Madam , presuming that I write to a person more Illustrious by such Great Virtues , than any fading , earthly Honour or Majesty can make you , besides what I have said in Common to all , I shall out of Fidelity and great Affection humbly represent to your Royal Consideration some few things more particularly relating to your self . I will not here recount the Great Things which God hath done for the Gradual raising of your Glory , nor tell you that the Eyes of all the World are upon you , and what Great Things they Hope and Expect from you : But this I may say in the Name of God , That his Eyes are upon you ; the Eyes of the Lord , ( which ) run to and fro throughout the whole Earth , to shew himself strong in the behalf of them , whose Heart is perfect towards Him : ( 2 Chron. 16. 8. ) That to whom much is given of them , much shall be required ; and , That if you justly expect from your fellow Creatures , whom You imploy , Fidelity , Zeal , and Activity , proportionable to the Favours You confer , and the Trusts You repose in them ; much more are You obliged to perform all these to the Soveraign Lord of all in the full Improvement of all t●ose Greater Talents of Honour , Authority and other Advantages , which he hath conferred upon You , for His Honour and Service ; and with so much the more Vigor and Resolution , by how much the greater are the Difficulties which occur . The Highest pitch of all is the least Sacrifice that you can offer to Him. And therefore I will not , I may not tell you , That the Leisure , as well as the Calm of Peace , will be necessary for this : or , That your Resolving on it Inwardly before God , will be accepted by Him , though you defer the Actual Performance till that Leisure and Calm , which you may never see , nor are ever like to see , while Difficult Duties are declined , neglected or deferred . For this would be to deceive You after the manner of the False Prophets of old ? and to expose You and Your Affairs to the Treacheries and Abuses of Dissolute and Depraved men , who be always truer to their Vices than to their Masters . But on the contrary , this I may be bold to affirm , that when by actual Discountenancing and Disgracing of Vice , and Encouraging of Virtue by distinguishing Marks of your Favour ; and by a visible beginning of Reforming your Court and your People , and particularly that Body , which of all others should need it least , it is once understood that you are setled in those Noble Purposes , this will make the Execution of them Easie to you , and detect the Falsity of such dilatory Doctrines : and would have done so sooner if more Faithfull Advice had not been withstood by such as perverted the Right Ways of the Lord , and mis-led those they should have directed therein . For God hath wrought in the midst of us a Mighty Deliverance ; and was ready to perfect and stablish that which he hath wrought for us . But it is now apparent that something there is , which doth stop that Course of Blessings that , seems I cannot now say , but once did seem , ready to flow in upon us . And we have now another Count to cast up . We may and ought to recount the Mercies and Favours of God to us : But we have now , also an Account of his Judgments and Frowns to reflect upon : And this should lead us back to enter into another Account , viz. of Our Sins and Provocations . For that Course of Blessings , which for some time was only stopp'd , was afterwards turned to a Course of Crosses and Disappointments , or of a Mixture of Mercy and Judgment , and is now at last turning , it may be feared , to severe Judgment , Confusion , and Destruction , unless very speedily prevented , by strict and impartial Inquiry into the Causes , by truly Noble and Heroick Resolutions thereupon , and by a vigilant and vigorous Execution . For the King himself , if I , and many others , be not mistaken , hath already suffer'd some Diminution in some Essentials of his Majesty , Honour , and most Prevalent Powers and is in Danger to fall lower , from being a Glorious Instrument of God for Good and Happiness to this and many other Nations , into the deplorable and despicable condition of being an occasion of Confusion and Misery : only there seems a door of Hope still open for him , upon one Consideration , if the Opportunity be not neglected ; of which more presently : but first I think fit to say something briefly concerning The present State of Things in the World , and what may be expected from it . In matters of Prudence , none but weak and dull , or depraved Souls will expect Mathematical Demonstrations and Sensible Evidences , for all their Actions : God by his Providence hath purposely so ordered the Course of things , that his Rational Creatures , Mankind , should be often necessitated to a Close Application of their Minds , and a kind of Spiritual Discerning , in the Management of their own Affairs . This Faculty , as may be perceived by Experience , if well disposed , and carefully observed , extends much farther in many-things than men are able easily to demonstrate to others , and yet even in those often discerns very right . But such Indications may sometimes be observed from a concurrence of various Circumstances as are Sufficient Principles of a Moral Demonstration . My pre-apprehensions of our own Occurrences have hitherto proved true in the Event ; and I have now some Indications to help me . It is very apparent that there have been very few Princes or Great Men in the World for some years , or rather Ages , who have manifested in their Course of Life any great and just apprehension of the Business of Man upon Earth , much less of the Proper Business of Princes , and Persons under their Circumstances ; But have generally both by their Example and their Management , been more subservient to the Kingdom of Darkness , than to the Kingdom of Light ; And their Courts , Armies , Navies , and all their great Meetings , generally little other than Seminaries and Nurseries of Pride , Ambition , Covetousness , Injustice , Oppression , Luxury , Impiety , Prophaneness , and all manner of Vice and Wickedness ; where Souls in great numbers have been trained up and habituated to all the Diabolical Qualities of that dismal crew : and so deceived and abused have they been by False Prophets and other Instruments of that Kingdom , appearing great in the World in pomp and grandure , magnifick Names and Titles , the superficial Ornaments of Literature and Wisdom of the World , ( all directly contrary to the Simplicity of the Gospel ) that they have believed it must be so , and cannot be otherwise ; we must not expect Armies of Saints ; and so have plainly given over all Care of Reformation of those things , as Impracticable , Platonick or Phanatick-Phansies . It is likewise apparent that the People in all places , even where hath been , or still is the greatest Profession of Religion , ( both Laity and Clergy ) are most grievously degenerated and corrupted ; a great part with the most gross Vices , and scandalous Sins ; others of more consideration and sense of Reputation , some with Atheism and Infidelity ; others with Formality or Superstition ; some with Hypocrisie and Faction ; and most of the very best with over-valuation of the things of the World , and with Pride of some Worldly Advantage , of Birth , of Estate , Favour with Great Men , Wit , Learning , Apparel , Attendance , or some such Hobby-horse or other , over-looking divers necessary Christian Virtues , and even to despise and be ashamed of Christ himself in his Members , if appearing in the genuine form of their Master ; so that a Genuine Compleat Christian is rare to be found in the World , especially among those who have the greatest share of it : and the Sins both of Princes and of People seem to have over-grown all the Methods of the Divine Providence for their Amendment . And it is also apparent that such are the Posture and Motions of Humane Affairs at this time in Europe , as are plain Indications that Almighty God by his Providence is producing some Great Alteration in this part of the World very suddenly . And what this is like to be is well and carefully to be considered . Nor is it any presumption to do this soberly ; but so far from that , that to discern the Signs of the Times is a plain and necessary Duty ; the Neglect or Non-observance whereof is condemned in the Jews in the like case , by our Saviour , and before by the Prophets . The present Posture of Affairs is a State of War , which is one of God's Judgments , for the Punishment of Princes and Nations , and such as the present Sinfull State both of Princes and People hath justly deserved , and we may therefore reasonably conclude hath provoked . This War is between two great Parties , the French and Turk on the one side , and the Emperor and the Confederates on the other : And most Princes and States are concerned in it . And if we consider the Motions of this War , it was begun by the French King in secret Confederacy with the Turk and the late Kings of England , without any Colour of Justice , merely to gratifie a Proud , Haughty , Insolent , Luciserian , Domineering Humour , and carried on with barbarous Cruelty , even upon his own Subjects , and Devastation abroad . But the Divine Providence at last interposed , and put a Hook in his Nostrils , deprived him of the Assistance of both his Confedarates , and turned the Strength of one of them against him ; and thereby gave an offer of Mercy , and a fair Opportunity to the Confederates to have been the Instruments of his Judgments against that Wicked Insolent Invader , had they wisely improved that Divine Favour , for the Service of God and the Reformation and Good of the People . But they have all been insensible of , and unhappily neglected their Duty ; and have likewise in a great measure lost that fair opportunity put into their hands ; so that the Favour of the Divine Providence seems in some sort to have forsaken them , and gon over to their Enemies for the Punishment of this and all their former Sins and Miscarriages , and Unprofitableness for his Service . And indeed whether we consider the Provocations of God's Judgments by this Neglect under such Circumstances , or the present State of Affairs ( which I cannot here particularly observe ) both present us with too just reasons for some apprehensions , That that cruel and barbarous Tyrant may now be made the Terrible Instrument of the Divine Vengeance , for purging these Countries of that Wickedness , which they would not reform ; and for casting out such unprofitable Servants ; unless it be prevented immediately by some extraordinary and vigorous Means of Reformation . For , as all the Judgments of God are for Punishment of Sin , and Reformation of Manners ; so the Common Sinfull State of all Nations in these parts , and the General Commotions of all , are a plain Indication of some Great Judgment coming upon all , who do not prevent it by speedy Repentance , and some notable Reformation . And because the Judgments of God are frequently executed not onely upon Persons , but in a special manner also upon such Things , as have been much abused to his dishonor or disservice , the Great Work , which all these Commotions overruled by the Holy Providence of God tend to , may in all probability be , not onely the Punishment of the Persons of all degrees , but the putting down or abolishing of all that Rule , Authority and Power in the World , which hath been so abused , unprofitable and disserviceable to their Great and proper Master , to make way for that Glorious Kingdom and Blessed Theocracy , which shall never be destroyed . This was begun , and should have been done by the Confederates against that Insolent Tyrant and common Oppressor , had they well considered their Business and subjected their Power to Their Sovereign , and used their Authority in subservience to this Great Work , first by Reformation of themselves and of the People subjected to them . But they not considering , but neglecting this principal Part , the present Posture of things seems to theraten , That they may be first suppressed and the Sins and Wickedness of themselves and their People punished , by Him , and Himself at last for all his Insolence and Wickedness by some extraordinary Judgment . Yet possibly there is not any of them all , but if they shall in time open their Eyes , and without any sinister Designs to set up themselves , apply their Power sincerely and by direct and proper Means to promote the Service of GOD in this Great Work , they may be received and well rewarded , both with Honour here , and Happiness hereafter . Of all the Confederates , none hath been more highly favoured by an Extraordinary Providence than King William ; but in my apprehension , none hath more failed than he , considering his circumstances , in the Duty incumbent upon him ; nor is any in greater danger both in that respect , and in respect of the present State of his Affairs , which I take to be in all respects the Consequence of that . Onely there seems to be yet , as I said , a door of Mercy and Favour open for him , in as much as it is now apparent , that it was not wholly his Fault , but partly his Unhappiness , in that he had no better Guides to direct and admonish him ; and if he yet be carefull and resolute to doe what he ought , though now more difficult , and therefore to be performed with so much the greater Resolution , possibly he may recover in a great measure his former Prosperous Condition ; though I doubt that He may suffer such loss , as may be just matter for a longer Sorrow and Repentance ; and that he that hath troubled both Him and us shall bear his Judgment , whoever he be , unless he prevent it by some proper and eminent Works of Repentance . Many things more I had to have said : but this first Work is of so great Importance , that unless it be instantly and effectually provided for , it will be in vain to think of farther applications . Nay our very Fasting and Humiliation , and all the Prayers in the World , will avail nothing , unless the Troublers of Israel be brought forth , and the Accursed thing be removed . If this were once well resolved upon and concluded , it would not be hard to detect greater Troublers of our Israel , than those who are now in danger of their Lives ; and soon to put things into such a posture of Security , as the King need not fear Confusions in his Absence , which otherwise may be feared . Yet one thing there is most peculiar to your self that however ought not to be omitted upon this oceasion ; and that is the manifest Judgments of God upon your own Royal Family , and upon so near a Relation as a Father ; and Judgments both Spiritual , of strong Delusions ; and Temporal , of just and deserved Exclusion from the Government of these Nations . The due Consideration whereof will easily discover several Obligations upon you . 1. The Consideration of such Unhappiness of so near a Relation ( which is matter not onely of particular Humiliation , but of continual Grief and Mourning ) requires great Seriousness in all your behaviour , and Circumspection lest Prosperity make you forget it , and thereby offend God , and so bring Evil upon your self . 2. The Consideration of the Provoking Causes requires , first , your Humiliation under them , and that you be content and willing , and desirous that they may be plainly and fully detected : first , that you may avoid them , and all participation in them , lest you be overtaken and involved in the Judgments of God upon them : but , secondly and principally , for the Glory of God , and manifestation of the Righteousness of his Judgments : for should you offer to hinder this , as it would tend to the Scandal of his Righteous Judgments , so it would certainly provoke him to detect all some other way to your greater Shame and Confusion , and bring the same Judgments upon your self . Secondly , It requires your utmost Care and Circumspection all your life long to avoid them , that you abhor them , come not near them , lest they lay hold on you : for of all they are the most dangerous for You , by reason of the Participation in so great a Store of Guilt , and the Warning given you by such Judgements , and the special Temptations you are like to meet with . There is an Iniquity in that Family , which might be traced a great way back into Scotland ; but King James I , came into England by the Favour of Providence , in a State of Mercy . And therefore we need look no farther back for this purpose . By and under the same Favour have all his Successors come to the Throne , and your self in particular : but they all forseited it , and that You may not , is this plain Advice written . His great Sins , which have most ensnared his Posterity were , 1. Great Injustice , and a very wicked Design by a Mystery of Iniquity to subvert a Noble Constitution of Government , which God had intrusted him with , and he had sworn to mainian ; and , 2. Abuse and Prophanation of Religion to serve his Unrighteous Design . To give a particular account of each of these would be too long for this place . But there are two Effects thereof which have ever since been very pernicious to his Posterity and to the Kingdom , and at the present are the greatest occasions of Trouble and Danger to Your Government , above all other . The one is , False Notions concerning the Constitution of this Government , Prerogative , and the Rights of the People , which cost your Grandfather his Head , and your Father his Crown , and at present mislead many worthy and honest Persons , to be your Adversaries , who would otherwise have been your loyal and faithfull Subjects ; and would be much more mischievous to you , if you should by that Faction , Flattery , or any Temptation be once possessed with them . They are in their original , a Mystery of Iniquity , a wicked Imposture , and such as the Vengeance of the Righteous God has pursued , and still will , till they be eradicated ; and it concerns you much to be very carefull to avoid them , and that the Occasions and Stumbling-stones be removed by some deliberate Acts of King and Parliament , and of a Convocation : for they will otherwise prove a Root of Bitterness to the whole race of the Authour . Your Government is Just and Rightfull , let but the Execution of it be so too , and God's Blessing will be upon it . The other is , the Overspreading of Prophaneness and Formality , which all Governours are obliged to use their utmost Care and Endeavours to reform , but You doubly , that you may also discharge your self of the Guilt of your Ancestors ; I might say trebly , viz. also out of Gratitude for the special Mercies and Favours you have received . Nay it is your special Business , as much to suppress that , as to cast out Popery , without which you cannot prosper . That God will bless your Majesty , and that you may be faithfull to him , and to the Trust reposed in You , and may flourish in all Grace and Virtue and Prosperity , is the hearty Prayer of , Your Loyal and Faithfull Subject , AN ADMONITION Concerning A PUBLICK FAST , TO Implore the Mercy and Favour of GOD for the Averting of his Judgments , and the Recovering of his Blessing . BEcause I have heard that we are like to have a Proclamation for a Publick Fast ; or however , because I am certain we have great need to have one , at least for the use of those who desire to be found Mourners in secret for the Abominations that be done in the Land ; I have thought fit , as an Act of Duty to God , and Charity to my Country , to publish this brief Admonition concerning the present just Causes we have for it , and that manner of Performance of it , which must be observed if we expect any good effect thereof . I did formerly , upon occasion of the Fast , Jun. 5. 1689. publish a Paper Of Humiliation , of which one of the Scoffers of the latter Times , at a Coffee-House scoffingly said , He supposed that would do more Service than 20000 Men in Ireland . But how long did we afterwards see more than 20000 Men lie near the Enemy there , and do nothing at all ! Not dare to attack them , though one would think encouraged enough with so great and easie Success then so lately in England ! But of the Invisible Powers , which attend and interpose in the Affairs of Men , such bruitish Animals have little Sense or Apprehension . And therefore it is not unlikely that this may meet with the like Entertainment : But I am perswaded that they shall proceed no further , and that their Impiety will very shortly meet with a due Correction , if not before by the Hand of Governors , by the Hand of Providence and the Sword of an Enemy in the midst of them . And therefore , leaving them to their own severe Mistress , to proceed , There are two great Causes to provoke us to an extraordinary Humiliation at this time . 1. The Fulness and Ripeness of Sin. 2. The near Approaches of a terrible Judgment . Concerning the former to say nothing of other Evidences of its Maturity , this one I think is sufficient , When it is become past Remedy by Humane Means , it must needs be ripe for the Judgments of God. And then certainly is it past all Humane Means , when it hath either so infected the Governors and Ministers that they will not , or is become so prevalent that they cannot or dare not correct it , or punish it as it ought . And this is plainly our Case . Rarely hath any Prince been more plainly admonished of a Special Duty , and of the dangerous Consequence of the Neglect of it than King William hath been , and in due Time : And as rarely any more plainly admonished of his Fault when committed , and of the Mischiefs thereby incurred , than he bath been again and again . Never was Parliament more plainly admonished of a foul Fault in the beginning of so great a Work , than our Convention was of that-in their Order for the Thanksgiving , ( which hath proved a Root of Bitterness ever since ) but so senseless in such matters is this Generation grown , that I doubt we have some Doctors , who do not understand it to this Day . Nor ever were Parliaments more provoked to their Duty by plain-dealing than ours have been again and again . Lastly , never were Bishops more honestly and plainly told of their Duty , nor more justly and homely reproved for their most shameful Neglect , than ours have been . But alas ! here 's the Root of all our Evil. Their Unfaithfulness to God , whose special Service was their proper business ; Unfaithfulness to Kings , whom they have magnified above measure , and more slattered for their own Advantage , than faithfully admonished for the Service of God , and been more forward to conspire with to subvert the Rights of their Country , than to admonish them of their Duty both to God and Man , to be Protectors of the Right of the meanest Subject . Their Neglect of their Episcopal Authority for Reproof and Correction of the Scandalous Sins , especially of Great Men , against the Laws of God ; and on the contrary , Abuse of it for punishment of Sober and Conscientious People with the utmost Severity for any breach of their own Canons , or Laws made for their Advantage ; hath been the greatest Inlet of all our Mischief , of the Bruitish and Carnal Sins of the Nation : And again , their earnest and endless pursuit of Preferments , and mis-imployment of what they get , hath been the great Incentive to those Animal Sins of Covetousness and Ambition , which have betrayed the Nation , and been the immediate Means to bring the Judgments of God so near to us , as they are at this time . Nor is this all : But besides their Unprositableness in that great Place and Advantage , which they had to have done good in the Parliament , they have not only heretofore been the Principal Obstructors of many good things , which have been proposed and begun in the House of Commons , but have of late laid aside a Bill for the necessary Reformation of Manners , and preventing the approaching Judgments of God , which was drawn at the Request of some of them , without offering any other in the place of it . And besides , some of them have not only in private obstructed the good Effect of those faithful Admonitions , which have been given to the King , by misrepresenting the Person to him who sent them , as if the Truth and Weight of the Admonitions had not been the only thing to be regarded , whoever was the Instrument ; but have at last even from the Pulpit , in the Face of the World , encouraged the King to Security in Neglect of that great Duty , which had been so earnestly pressed in those Admonitions for his own Good ; and done it in such a manner , as never any of the false Prophets of old , ( except only their Pretence of special revelation or the great Enemy of Mankind could have done more subtily and plausibly : Which though of sad Consideration in other respects , yet may give the more hope of the Kings Case , that there is in it so much the less of Fault as there is more of Unhappiness , in that he hath been so unfaithfully dealt with by those about him . And if with this we take . into the Consideration the Bishops Excuse , why they did not offer the Bill in the House of Lords , viz. Lest a thing of that Nature should be ridicaled and contemned , and Religion with it . I suppose no serious Man but will acknowledge all this to be sufficient Evidence of the Prevalence and full Maturity of Sin and Wickedness in this Nation . And now concerning the near Approaches of God's Judgments upon the Nation . Every Affliction or Calamity upon a Person or Nation is not presently to be reputed a Judgment or Punishment of Sin. Some may be for the Glory of God , and some for Exercise of his Creatures . But when we see notorious and provoking Sins followed with proportionable Calamities and Afflictions , then we may safely conclude them Judgments ; especially when we see Afflictions after Afflictions , or Interchanges of Afflictions and Mercies , and the Afflictions more and more increasing , but the Provocations no whit abated , but either still increasing , or Men more and more hardned in them , and insensible of God's Judgments , that is a dangerous Sign that some terrible Judgment is not far off . But when in such Case a particular Calamity is as visible as a Cloud in the Air , and as likely to fall upon a Nation , as such a Cloud to break into a Storm , ( as when you see Jerusalem encompassed with Armies ) then the Approaches of that Judgment are very near . And whether this be not the Case of this Nation at this time , deserves our very serious Consideration speedily . Of the Ripeness and Maturity of the Sins of the Nation I have given sufficient Evidence before : It remains thereof only to consider what Prospect there is of any particular Calamity visible , which may probably or possibly be approaching this Nation . And if we look back for most part of these Thirty Years last past , there has been a Storm in brewing , often ready to break out very terribly both upon these and some Neighbour Nations ; but it hath pleased God that it hath as often blown over , and served only for so many Warnings . And it was within these three years that we were in very great Danger , we and our Neighbours too ; and it pleased God to give us as great , and a very extraordinary Deliverance . But how little good Effect it hath had upon us , may be understood by what is said already ; to which I will add only this , that as we prophaned our Thanksgiving for our Deliverance with a frothy Complement to the Instrument , so do we now make a sport and a Trade of the Approaches of God's Judgments ; a matter that hath more of Sin and Provocation in it , than this Sensual Generation is apprehensive of and a very ill Sign of a dangerous Condition . Certainly God , after so great a Manifestation of his Providence in our Deliverance , expected other and more substantial Returns than such a Formality ; and when we notwithstanding neglected our Duty , he was graciously pleased the first year to correct our Neglect only with a Suspension of his Blessing ; all things were at a stand with us , nothing prosper'd or succeeded : But when we still continued our Neglect , he proceeded one degree further , to a smarter Chastisement by a shameful Bafflle of our Fleet at Sea , through the Unfaithfulness or Fearfulness ( so suitable a Punishment ) of some employed in that Service ; to say nothing of other Misfortunes elsewhere . And now we are come to the third year without any Amendment , and with a bolder and brisker Attempt of a Powerful and Active Adversary , very early , and with good Success , in the View , in a manner , of the King himself ; and perhaps not without some Error committed through Fearfulness , if not Unfaithfulness in some of his Council of War. And if we well consider how Powerful , Active and Forward our Adversary is , how distracted our Allies are abroad , how divided we our selves are at home ; how unfaithfully , or unwisely , or unsuccessfully our Affairs are managed both at home and abroad , we have reason to fear the Approaches of a very terrible Judgment very near . And if things be well examined , we may apprehend not only a Proportionable but a Suitable Judgment in all , Unfaithfulness , Fearfulness of God's Enemies , and adhering to Dilatory wicked Councils , punished with like Unfaithfulness , Fearfulness of our Enemies , and like Dilatory Counsels in those we employ . And for the nearness of the Approaches of Judgments , at the very instant , while I am writing this , are we alarm'd with a terrible beginning of a Fire breaking out in the Royal Palace at Whitehal . Certainly , we have great Reason to believe that the Accomplishment of Bishop Usher's Prediction is very near , and that we may soon be taught what Monsieur St. Jean's Thunder under Ground did import , by a sudden Resurrection and Eruption of the Plots , which the Unsaithfulness and Deceitfulness of some have so politickly buried , if not prevented by a very speedy Alteration of our Ordering of things so as may be both more for the Honour and Service of God , that we may recover his Favour and Blessing , and better for the Security of the Nation , which his Favour and Blessing alone can help and lead us to . For the Recovery of which , ( which is my next business ) we must 1. First consider the Majesty of God , with whom we have to do , in respect of which the greatest Majesty upon Earth is Ten Thousand times less than the faintest Shadow we can behold , and the greatest Monarch but a Butterfly ; nay , less than the meanest and most despicable Animal . He is a God of infinite Mercy indeed , but withal of absolute Justice and Holiness , and very terrible in his Judgments against obstinate and incorrigible Sinners . 2. We must next consider the sinful State and Condition of the Nation ; the Universality of it , having overspread all Orders , our Kings , our Nobles , our Priests and our Prophets , and all Ranks and Degrees of our People . The Growth and long Continuance of it , and the Impudence and Obstinacy of it , out-facing all Humane Authority , and standing out without Remorse against the various repeated Divine Methods , both of Judgments and Mercies , to bring us to Repentance and Reformation : And the great Danger , it is now again fallen into by reason of our unprofitableness upon so late and great a Mercy and Deliverance as our last was . 3. And when with such Considerations we are affected with such a sense of our Condition as is meet , and a sincere internal Contrition , we must speedily apply our selves to give Glory to God , by serious and solemn External Actions of Humiliation ; appointing of Days for the purpose , afflicting our Souls in strict Fasting and Mortification , confessing the Sins of the Nation , of our Kings , and our Priests , and our Prophets , and all sorts amongst us , plainly and truly with great Seriousness and sense of the Evil of them , and the Justice of all the Judgments we either feel or fear , with humble and earnest Supplications and Deprecations . But this , if it be done to purpose , had need be done in another manner than is usual in the Forms of the Church of England , and with more strictness in the Acts of Mortification than is usual amongst u. When Publick Sins and manifest Judgments require Publick Humiliation , then to neglect it is a great Aggravation of the Sin and Provocation of Judgment : To appoint a Day , and not to observe it with the greatest Seriousness , Solemnity and Strictness , is to lose our Labour , prophane a Sacred Duty , and add a greater Aggravation and Provocation . 4. But if all thus far be performed never so well and exactly , yet there remains one thing more , which if neglected , will certainly not only frustrate the Effect of all the rest , but convert it to the highest Aggravation and Provocation . And that is the Removal of the Accursed Thing , whatever it be , and Reformation of what is amiss , instantly , if it be such as may be done instantly . However , to set about it , and do what may be done toward it ; instantly , and then pursue it with great Resolution and Constancy till it be throughly accomplished ; Banish all false Prophets , who have deceived us into Neglect and Procrastination of so important and necessary a Duty , and thereby brought us into so much Mischief and Danger ; and make Examples of Notorious Scandalous Persons ; and by doing all that can be for the present , declare both to God and Man a firm Resolution to go thorough with it , by the Blessing of God , whatever Difficulties occur in the way . No Difficulties or Dangers must stop or stay us : It is for our Life And there is no greater Danger than in the Neglect or Delay of so indispensable a Duty . We must remember in this case , as well as in many others , that Warning of our Saviour , He who will lose his Life , ( or what else is most valuable ) for my sake , shall save it : But he who will save it ( thinks to secure it by neglect or transgression of his Duty or Respect to me ) shall lose it , and certainly find himself mightily mistaken in his Policy . Nor must we rest in an ordinary Performance of this part of our Duty : For the Judgments which threaten both the King and the Nation at this time , if I mistake not , are very great , and require the Zeal of Phinehas to avert them , and pacifie the Wrath of God. And here I must take notice of a matter , which deserves to be well consider'd , though I doubt few ever think of it , and that is of Giving Glory to God in respect of his former Judgments , and doing what is necessary for cleansing of the Nation from the Guilt and Pollution of the former Sins , of which it is not yet purged as it ought to be . We have these thirty years past rather politickly than religiously kept every year the 30th of January , as the Day of the Martyrdom of King Charles the First : But it ought to be consider'd , Whether ever we have taken care to give God the Glory of his Judgments in that very thing . It was an extraordinary thing for a King to have his Head cut off , at his own Door , by his own Subjects . But however , if we have had more regard to the Dead King than to the Living God , and to his Hand and Judgments in it , that will prove such a piece of Hypocrisie , as may concern the Church of England to look to it in time , lest God by his Judgments set it out to their Shame or Confusion . And for the late K. James , if we can satisfie our selves with our Acquests , and take no care to manifest to the World the Justice of our own Proceedings in the late Revolution , certainly we ought in Gratitude to God to have given him the Glory of his Justice as well as his Mercy in it , by publick Examination and Justice upon some of the notorious Criminals . And I doubt not but the Judgments of God will reach those Prophane Politicians , who have studiously smothered and covered such Works of Secrecy and Darkness , as ought for the Glory of God to have been set in the Light , as well as obstructed Justice upon more apparent Criminals . And besides , this is a thing that does so greatly concern the King in respect of his Duty to God , that as it is a shame to all his Bishops and Doctors and Chaplains about him , if they have been all so unskilful in their own Profession , or so unfaithful to him , as that none of them hath admonished him , and endeavoured to make him sensible of the Importance of it ; so I doubt it will be imputed to the filling up of the measure . But whatever be done by the Church and the State for the preventing of any Publick Judgment or Common Calamity , there is that which may be done by Private and particular Persons , which may both help towards that , and may procure Safety and Exemption to themselves out of it : Which I shall comprize in the following Particulars . The First is , to try and examin their own ways , and turn to the Lord by Repentance and effectual Reformation of whatever is amiss , and be sure to cast out every Root of Bitterness ; leave no matter for the Fire of God's Judgments to take hold of . If we will escape Eternal Judgments , we must beware of such deadly Sins as procure them . And if we desire to escape Temporal Punishments , we must be careful , and vigilant , and circumspect to avoid and cleanse our selves from every Sin. For every Sin shall receive a just Recompense of Reward , and the Sinner shall suffer Loss , though he himself may be saved , so as by Fire . There is a Chastning of the Lord , by Weakness , and Sickness , and Death , even of those who shall not be condemned with the World ; and for that purpose that they may not ; which as we would avoid , we must carefully avoid all Sin ; or , if we fall into any , be careful speedily to cleanse our selves from it ; which is not to be done without Trouble . We must judge our selves , if we will not be judged of the Lord. We must afflict our Souls . For though it be the Blood of Christ and the Spirit of God only which can perfect our Cleansing , yet is there something to be done by us in the use of Means , and Cooperation with the Grace of God : As 1. Serious Consideration both of the Majesty , Holiness and Justice of God , and of the Evil of Sin. 2. Serious use of the Means of Humiliation , and of the External Expressions of it for the more Solemn Acknowledgment of the Sin , and the Glory of God , in the sight of Men and Angels . 3. Resolution and Actual Reformation , so as to abolish the Sin , as much as may be , by Restitution , Reparation , Satisfaction , and Practice of contrary Vertues . 4. Application to God by Supplication and Faith in our great Propitiation , with Acts of Mercy and Charity to others . Th●●● and such as these We must do through the Grace of God for our Cleansing . The next is to take great care to be of the number of those whom the good Archbishop Usher hath told us , God will hide in the Hollow of his Hand , and under the Shadow of his Wings : And to that end often peruse and ruminate upon that excellent Prophesie , and like excellent Description of Sanctification printed with it ; and study , and strive , and pray earnestly , and above all things , to have that Holy Work wrought , and indelibly imprinted in their Hearts ; and to give it growth by continual Exercise and Labour of Love for the Honour of God and Good of his Creatures , till that Noble Generous Christian Property , of exerting our Faculties for the Common Good , make us almost forget our selves , and carry us beyond all Private Respect : Which yet is no more than we see imprinted in the Nature of a poor Animal ; a fearful Hen , which will fly at a Kite and a Mastiff for the safety of her Chickens , from which she would otherwise fly as fast to save her self . What Brutes are we , who will not out of our selves for the God of our Lives , and the Centre of our Happiness ! The third is , to look out into the World ; behold and consider well the deplorable state and condition of this Nation ; and indeed , of all the Reformed Churches , by reason of the full Growth of Sin amongst them , and the Terrible Judgments of God , which threaten them , and seem so near approaching after so extraordinary a Mercy lately afforded them , and a Day of Salvation , which they seem to have neglected , without any Sense of the Duties , which such a Divine Favour and Opportunity required ; that so they may become Mourners in secret , as well for the Indignities offered to God and our Saviour , and the Abuse of a most Holy and Excellent Religion , as for the Calamities , which we have great reason to fear are coming upon them , for Just Punishment of all that Wickedness , which no Means could prevail with them to reform ; and may be the better fitted to perform their Part in a Publick Humiliation . The Fourth and Last is to do what they can for the Reformation of others , and thereby for the averting or mitigating of the Judgments of God. The Zeal of one Phinehas turned away the Wrath of God from the Children of Israel , that he did not destroy them . And besides it was imputed to him for Righteousness ; and he obtained thereby a Blessing upon himself and his Posterity , Numb ●●● 11 , 13. Psal. 106. 31. and many such , tho private Persons , 〈◊〉 even of the Lower Ranks of Men , might do much Good to the Nation ; and especially to themselves , and their own Families . This may , and must be done by these Means . 1. By well ordering their own Families , if they have any ; and that 1. By Daily Prayers in their Families ; for which purpose there are many good Books to be had , to help them who need . 2. By Religious Observance of the Lord's Day , taking care that all of their Family frequent and reverently attend to the Publick Worship of God , and employ the rest of the Day in Reading , and other Religious Employment . 3. By Instructing , Admonishing , Reproving , and Correcting such as may need or give occasion for it ; and discharging from their Service and Employment such as are incorrigibe . Of which more presently . 2. By Admonishing and Reproving their Familiar Friends and Relations , and such at they converse with , as occasion may serve or require ; Thou shalt in any wise rebuke thy Neighbour that thou bear not sin for him , Lev. 19. 17. and using their best Endeavours , that the obstinate , who will not be reformed by such means , may be punished and corrected by the Magistrates and Governors . Wherein if they may seem to lose their Labour through the Unrighteousness of those in Authority , yet their Labour will not be in vain in the Lord : And besides , if they be constant and unmoveable in the Work of the Lord , they will animate one another ; and the Importunity of many will by degrees , by God's Blessing , prevail against the Unrighteousness of such Judges . This is a Duty of greater Weight and Obligation than most Men are sensible of : And the Neglect of it hath given great Occasion to the Growth of Sin and Wickedness amongst us to that Maturity and Fulness it is come to , and to the present Unhappiness of the Nation : And therefore now under our Circumstances is it so much the more to be put in Execution with Zeal and Vigour against all ( tho they be as thy Right Hand , or thy Right Eye ) by whom the Offence cometh , they must not be spared ; thine Eye shall not pity them , neither shalt thou spare them , neither shalt thou conceal them ; so shalt thou put the Evil way from the midst of thee ; however from thy self , and deliver thine own Soul , if it cannot longer be kept off from the Nation . But could such a Spirit of Zeal be raised , but in the Despised People , it would be no little Ground of Hope still . And why should it not ? We see it in some Particulars upon occcasion ; and may see it in more , if they be but rightly informed . There is not less reason for it against Debauchery than against Popery ; it is not less injurious to our Religion , nor less dangerous to our Nation ; nay , it is believed by many Men of Learning and Knowledge of Affairs , that it is one of the Bastard Brats of Popery , and the most pernicious of all , produced by their Councils , and faustred by their Agents , that they might unman us , and expose us to the Wrath of God , and the Fury of our Enemies . All therefore who have any Zeal or Indignation against Popery , ought to turn it mightily against this . First , to resent the Abuse put upon them by the Midianites , and their own Folly and Madness so easily to be led into the Snare , as at the same time that they are so warm against the Papists , to be through want of Consideration , their very Instruments to promote their Designs for the Destruction of this Nation ; and at the same time that they profess so much Zeal for the Protestant Religion , to offer greater Indignities to it , than any Adversary possibly can : And upon such Considerations bethinking themselves well , first deliberately and resolutely with Indignatión and Zeal breaking through those Enchantments , and mending their own Manners ; in the next place give their Zeal as full Vent against Debauchery as they would against Popery ; and against all such infatuated and inchanted Tools of theirs , all debauched People , wherever they meet with them in their Debaucheries , as they would do against any Priests or Jesuites , who could never hurt us , were we not first weakned and exposed by our Sins and Wickedness . Consider how they would take it , if a Man to their Face should reproach their Father , or their Mother , their near Relation or intimate Friend , their great Benefactor , or their Master , Lord , or Prince , or declare himself ill affected to their Country ; and know , that , if they have any thing of Manhood or Generosity in them , the Indignities done to God , the Supreme Monarch of the World , and , the Father , Lord , and great Benefactor to us all , and to our most Holy and Excellent Religion , the only compleat means of all Happiness both here and hereafter , are Provocations Ten Thousand times greater and more reasonable to exert it to the utmost , and to treat all Prophane and wicked People accordingly ; that so that Impudent Prophaneness and Leudness , which at present fills all places , should not dare henceforward to appear abroad , or in our Streets . This might , for ought I know , were it well considered and encouraged , save the Nation . 3. By a general ( tho implicit ) Reproof of the corrupt Manners of the Age , and a kind of bearing Witness against them , declaring a Disallowance and Abhorrence of them , that is , by avoiding and abstaining from all Communication either with the scandalous Persons , or with the corrupt manners thereof . That we should avoid all Conversation with Evil and Scandalous Persons there are divers considerable Reasons : Because 1. It may be a Temptation to us to corrupt our Manners in divers respects . 2. It may give Advantage to the Evil Powers , which reside and rule in them , to hurt us . For there is a secret Spiritual Impression of Good or Evil in Company , such as it is , which few Men observe , or are sensible of , 3. It may be scandalous to us , if it be intimate or familiar , which is a thing we ought carefully to avoid . 4. Our Holy Religion and Profession may be affronted by them in our Presence , of which we ought also to avoid all occasions . 5. We ought to express and manifest our Resentment and Indignation against their wicked and scandalous Actions and Practices , for the Honour of our Religion , and to shame them into Repentance and Reformation : But familiar Conversation with such is an implicit deserting of our Profession , disowning of Christ , and prostituting our Religion in an unworthy Compliance , and a means to make them secure in their Evil Courses . For these and the like Reasons we ought at all times to avoid them , unless when we have any hope or design of doing good to them , but more especially under such Circumstances , lest we be Partakers in their Sin , or tainted by them ; lest we be Partakers in their Punishment , and suffer with them ; and that we may assert and vindicate the Honour of our Religion , and shame them into Repentancc and Reformation . By this means may the meanest Person many times have opportunity to give a tacit Reproof , and such as by the Blessing of God may prove very effectual , to the greatest . And every one ought to do it as they have occasion , without regard to their own worldly Interest or Benefit to be had by them , or to the Worldly Dignity of the Person , without respect of Persons . For to neglect it for Private Interest , is to prostitute Religion , and apply to the Devils Instruments , instead of dependance upon God for Supplies , ( if we really need them ) and his Blessing . And to do otherwise out of respect to any such Person , be his Degree what it will , is to prefer a wicked Creature before our Creator and Redeemer , to prefer external Temporal Honour , before real , intrinsick , and eternal , and to shew more respect to the Enemies of God , who dishonour him , and despise his Laws , than to God himself upon whom we depend . Both which , whatever Men think of them , are more wicked and prophane than I can here set out as they deserve , and are ready means to provoke God , whose Cause is thereby deserted , to desert them who do so , and leave them to have their part with such Company , with Insidels and Unbelievers . It is so in the meanest Christian , and therefore let those of higher degree look to it , how they will answer the Transgression of this Duty to God , when they are called to account for it , which may be sooner than they expect . It is that which every one ought with great Care to observe , who desires to be found faithful to God , and to be preserved in the Common Calamity by his special Favour . The meanest Servants ought to avoid such Masters and Families ; and if by mistake they fall into them , to manifest their Dissatisfaction , get leave to be gone ; and if that cannot be had , to fly with Moses into the Wilderness , rather than abide with such wicked Egyptians : Every Tradesman to despise their Custom , and every Artist , Mechanick and Labourer their Service or Employment , and all to avoid so much as to Salute them , or shew them any respect , which would be to be Partaker of their Evil Deeds : Be they who they will , who have so little Discretion , or Command of themselves , as to contemn and affront even the Laws , Government and Religion of the Nation , and all the sober People of it , they ought to be slighted and despised by the-very Footmen , Carmen , and all sorts of People ; and if they offer to draw their Sword , or injure any , to be trod in the Dirt , as the Pests of the Nation , and Instruments of all our Unhappiness ; only Magistrates , and Men in Authority , which is God's Ordinance , must not be affronted , but left to the Judgments of God , if those who have power over them will not regard it . And for the Manners of the Age , besides those gross and scandalous sins , there are divers others , which must be avoided and reformed , and cleansed , if we would endeavour to purpose to escape the Fire of God's Judgments . Such are 1. All secret Sins , secret and mean in their Commitment , and concealed from the View of Men. God will certainly find these out , and manifest his All-seeing Providence in the severe Punishment of them , if not prevented by a timely and thorough Repentance and Reformation . 2. Such as in their own Nature are not apparent and distinguishable enough to be corrected by Humane Laws , Censure or Cognizance ; which are many and various : As , Abuse of Aliments in indulgence to the Appetite , wherein a great part of the People of this plentiful Nation are guilty of Excess to their own Hurt , but especially those bruitish Epicures , who glory in their shame , and turning their Paunches into Dunghils by a modish Foolish Term , of eating Well , would recommend a beastly ravenous Action : Ease and Luxury , Sports , and Idle and Unprofitable Employments , Loss of Time , and divers great Advantages , without Benefit to others , or to themselves : Abuse of the Talents of Estates and Wealth , which ought to be employed for the Honor and Service of God , and the Good of Men , to Vain-glory and Ostentation in Apparel , Buildings , Furniture , Attendants , and such like Pomps and Vanities , which the ancient Christians solemnly renounced at their Baptism , and as carefully avoided ever after ; and , ( which doubles the Sin ) even to Emulations beyond proportion , which draw many other Mischiefs after them , to themselves , their Families , and many other , by the means next to be mentioned : Covetousness , and Ambition , and insatiable Greediness and pursuit of things of the World , and the cursed Fruits thereof , Frauds , Cheats , Exactions , Extortions , Oppressions , Breach of Trust , Faction and Treacheries against King and Country , for Pensions from Foreign Princes , and Preferments at home . 3. Such as are covered , and palliated , and patronized by Modes , Fashions , Customs of the World , and pretence of Necessity for the management and promotion of Trade , whereof divers are mentioned already in general , and need not be repeated . These , though spread over this Nation , ( to say nothing of other Protestant Countries ) are most rife and notorious in this Great City , which give great Cause to fear some special Judgment upon it . And though I have always been a Friend to it , yet I think my self obliged to bear my Testimony against the Iniquity thereof in one notorious Part , and that is Abuse of Apprentices after great Sums of Mony received with them . I my self have had no less than four Sons , as soberly Educated and as well esteemed as most , before they came to be Apprentices , and who behaved themselves afterward without any great Extravagancies , placed here to suitable Trades , with no little Pains and Charge , yet after all ruined and undone by the Iniquity and Wickedness of their Masters and their Partners . But I have seen the Judgments of God upon two of them already ; and to him I have committed my Cause with the other two . This I write upon my own sad Experience , and could say as much of my own Knowledge in the case of some others . Of which I have written heretofore in a Paper , Entituled , Relief of Apprentices , and mention it now as a Common Cause worthy of Consideration , amongst others , of the Magistrates for averting the Judgments of God from the City . And while I write this of a Case wherein I my self have been so much concerned , I cannot but be sensible of the case of some others which I often see and hear of , and in Faithfulness to God and to the State , and Charity to the poor People , take notice of it upon this occasion : And that is the Pressing of Men , and sending them out of the Realm , to Sea , or beyond Sea , by Force and Violence against their Wills. I cannot find , or learn upon Enquiry , that there is any Law or Statute , since those made in the Reign of King Charles I. are expired , for the Pressing of Mariners and Sailers , much less of Land-Men , And if there be not , I am sure it is contrary to a Principal Fundamental Right of the People , whose Goods , much less their Persons or Liberty , cannot be touched but by Order of Law and their own Consent in Parliament ; and would frustrate the principal Design and Reason of the Habeas Corpus Act , and render it ridiculous and contemptible in Cases of greatest Exigence , and most needing its Relief . The Rights of the Poor , ought to be preserved inviolable , as well as of the Greatest : And they who can be content to see their own Rights violated in the meanest of their Countrimen , while their own Persons and Estates are untouched , do not deserve to have them preserved ; and may expect that they or their Posterity may , by the just Judgment of God , be deprived of them . Nor can I see any Reason , why the Poor of the Land , who enjoy so little of it , should be frighted from their Employments , and forced from their Families , Friends , and the Trades and Labours to which they have been used , to hazard their Limbs and their Lives against their own Wills , to defend and maintain the Superfluities and Grandeur of the Rich ? Or how the Death of such in the Service being forced against their Will , tho by Law , unless they first forfeit their Right by their own ill Behaviour , can be excused from Murder in the sight of God ? Nor Lastly , How we can expect that either such should do any Great Service , or that the Blessing of God should be with us in the use of such unreasonable Means . If we enquire into the Methods of our Ancestors in such Case , we shall find them more just and reasonable , more prudent and honourable , and more prosperous and successful , when Men of Honour and Interest covenanted with the King to bring in their several Numbers , raised them among their Tenants and Neighbours , and led them themselves ; so that there was a mutual Love and Confidence between the Leaders and Soldiers . But this mode of Pressing , if I be not much mistaken , is a novel Invention , a base Project of the Authors of Ship-Mony , put on now , even while a Parliament is in being , to the Prejudice of the King , as well as of the Nation , to furnish such Officers with prest involuntary Soldiers , who have little Interest of themselves to raise Volunteers , and whom few are willing to serve under . And since it is done while a Parliament is in being , which could have given Authority for it ; it may justly be looked upon as no ordinary Abuse to the King himself , but as one of the Treacherous Policies of some Evil Persons to prejudice his Government and Cause ; make his Government offensive and suspected by the People , and his Cause seem absurd , while his Authority is abused to violate the Rights of the People , which he came to preserve , and in a Fundamental Point , and contrary to his Coronation Oath ; and thereby to justifie or excuse the Miscarriages of his Predecessor : For all this it plainly and directly tends to . It is true , there is a Necessity that Men must be had : But Necessity will not excuse Injustice to the Poor , with so great Violation of Common Right , and when without either it may be supplied . Let not such be excluded from the Service , who are able and willing to serve in their own Persons , and have Interest and Reputation to bring in Seamen and Soldier Let the Salaries , Pay and Profits of Great Officers , especially who sit at home , and are out of danger , be reduced to Moderation , and those who venture all , have a proportionable Encouragement , both by good Pay while in Service , and of Good Provision in case they be disabled , and we shall want no Men , nor need any Pressing : And let but good Discipline be exercised , as it ought to be , in respect of the Manners of Officers as well as of Soldiers and Seamen , and we shall not want God's Blessing . But to leave these things to the Consideration of the Parliament and of the City , of the Evil Manners before mentioned , those which are Secret Sins , only by Secrecy in the Commitment , and as they are concealed from Men , but otherwise are well enough known to all to be Sins , though they have not so much of Scandal as those which are openly committed ; yet may they have other Aggravations , which may equal that , and require no less Severity of judging our selves , if we would not be judged of God. As to the rest , which either in their own Nature are not so palpable , or easily discernible from what is Lawful ; or by common Opinion and Usage of the World are reputed Lawful and Harmless , nay commendable ; and some perhaps excused and Patronized in opposition to Popery , it is to be considered , 1. That some are condemned as wholly unlawful , not only by the Judgment and Practice of all the ancient Christians for many Ages , and comprehended in that ancient Solemn Renunciation required of all admitted into the Society of Christians by Baptism , viz. Of the Devil and his Works , the World and the Pomps , Glory and Vanity thereof , and the Flesh and its Lusts and Desires ; but also by the express Doctrin of the Holy Scripture , both under such General Comprehensive Names , as the Flesh , Gal. 5. 17. Lusts of the Flesh , Gal. 5. 16 : 2 Pet. 2. 18 : 2 John 2. 16. The Old Man , Eph. 4. 24. The Natural Man , I Cor. 2. 14. Desires of the Flesh , Eph. 2. 3. Works of the Flesh , Gal. 5. 19. Provision for the Flesh , Rom. 13. 14. Minding the Flesh , and the things of the Flesh , Rom. 8. 5 , 6 , 7 : Gal. 6. 8. Walking after the Flesh , 2 Cor. 10. 2 : 2 Pet. 2. 10. Minding earthly things , Phil. 3. 19 : Col. 3. 2 , 5 : James 3. 15. Being of the World , John 15. 19 : 17. 14 , 16. Love of the World , 1 John 2. 15 : 5. 19. Ja. 4. 4. Lusts of the World , Tit. 2. 12. Wisdom of the World , 1 Cor. 3. 19. The Course of the World , Eph. 2. 2. Conformity to the World , Rom. 12. 2. Inordinate Affection , and Evil Concupiscence , &c. with weighty Admonitions of their provoking the Wrath of God , and excluding from the Kingdom of God , &c. and by more particular Characters , Directions and Injunctions , as against Covetousness , which is again and again called Idolatry , and such as both brings down the Wrath of God , and excludes from Heaven ( which should make People more cautious against it than usually they are ) and divers Branches of it , as Defrauding , Exacting , Oppressing , &c. against Pride , Vain-glory , Boasting , Ostentation , Pride of Apparel , particularly that of Women , ( in whom it is more pardonable than in Men ) prohibited in very express Terms by the two chief Apostles severally , 1 Tim. 2. 9. and 1 Pet. 3. 3. and yet so agreeably , as declares it to be a resolved Point and positive Injunction , which yet we see frustrated in our Times by some , just as the Pharisees did by the Law in our Saviours time ; and against others , some of them noted before , but all too many to be here more particularly noted . 2. That there are others , which being Lawful , or more excusable at other times , are apt to be the less taken notice of , yet are not only unlawful and inexcusable at such a time as this , but greatly offensive and abominable to God , and highly provoking , as impious and Prophane , under such Circumstances , as may be perceived by the great Indignation expressed in the Prophet Isa. 22. 12. against such upon like occasion , as Iniquity , which should not be expiated till they should die for it . And indeed , as it is a terrible thing to fall into the Hands of the Living God ; so there can hardly be a greater Provocation , than such Behaviour as dectares or Implies a Contempt or Neglect , Carelesness or Unconcernedness at the Approaches or Appearance of the Judgments of God against a Nation , by any particular Person . It is very like and the ready way to fix the Decree against such a Person to be certainly involved in it . Now therefore to prevent , and avert the Judgments of God from themselves , and , as much as in them lieth , from the Nation ; all who in order thereunto desire indeed to have no Fellowship with any such Evil Manners , Customs or Fashions , and to keep themselves unspotted of the World , must apply themselves seriously to such further Means as these , viz. 1. To abstain and withdraw themselves , as much as their Circumstances will permit , from all unnecessary Diversions , Business and Imployment in and about the Matters , and Conversation with the Men , of the World ; and retiring , apply themselves to Prayer , Reading , Meditation and Watching ; and frequent the Publick Worship of God with all Reverence as often as Opportunity may be had . 2. To abstain from all Acquest of the things of the World in any unfitting manner or unreasonable measure , both which are very common ; but be content with just , and honest , and reasonable Gains , according to the real Worth , not appearance of things , reasonable Rents as Times will bear , and moderate Fees , according to the real Merit of Labour , Skill , and Time , without occasioning more Expence than needs ; and likewise , to pay to the full value of Commodities , and Desert of Labour , Skill and Time : nay , to abstain from all Pursuit of some , of Preferments , not only after the greedy and ambitious manner , and by the indirect means , which are usual ; but from all , considering more the Account , which must be given , and the Incumbrance , than the Profit and Honour ; unless out of Charity to Men , and Love to our Country , to prevent the Intrusion of Evil Men for their own Advantage , and to the Disservice of King and Country ; which is now so common as may justifie that which otherwise would be inexcusable . Out of which Case , for a Man to be well qualified and ready to serve his Country when he is called to it , is sufficient . And lastly , to abstain not only from Pursuit , but from Acceptance of others , of insignificant ( as our later Reigns have made them ) and burdensom Titles of Honour . Which Men of true Vertue and Wisdom will at no time seek ; especially when by the Prodigality of Princes they are thrown , and by the Vices of Nobility trodden in the Dirt , and made rather Badges of Flattery , Servility , Treachery , Vanity and Degeneracy , than Ensigns of Vertue , and of Merit by noble and generous Service and Atchievements , the only substantial Grounds of Honour : And Men of Great Piety will not easily accept at such a time as this . Besides , I am perswaded never any Man was made better by them , nor many who were not made some way worse ; and that the whole Nation at this time is much the worse , almost undone , and in great Danger of Ruin and Confusion by some aspiring ambitious Persons , if they be not speedily taken down : But sure I am they are unsuitable for Times of Fasting and Humiliation , when they who have them , ought in a sort to depose and lay 'em aside during such Circumstances . And since now a Publick Fast and Humiliation is appointed by the Queen to be observed Monthly , in most Devout and Solemn manner , it is but fit and necessary that the House of Lords be admonished of a Great Disrespect both to God and to the King upon the like occasion the last year ; ( though touched before in the Reflections upon the then late Action at Sea , where the unhappy state of our Clergy and Church was more fully discoursed , and therefore is spared here : ) For I believe it may concern them not only to have more regard to the Eyes of Men that are upon them , for their own Honour and Reputation , but to the all-seeing Eye of Him , who hath said , Them who honour me , I will honour ; but they who despise me shall be lightly esteemed , lest if through their Fault ( amongst the rest ) the Sun and the Moon be darkned , the Stars also fall from Heaven ; and lest he again shake Heaven and Earth as he hath formerly done , or more severely . 3. To abstain from the Use of unnecessary things of the World , as , Pleasures , Vain Delights , Plays , Pomp , State , Grandeur and Finery , &c. which are at such a time part of that Iniquity , against which we see so much Divine Indignation expressed in the Prophet . And here I must not , I ought not to forbear to take notice of that Undecent Attire of our Women upon their Heads , at any time unbefitting Women professing Godliness , but at such a time as this , when God by his Providence calls for Baldness and Sackcloth , and when they should put their Mouths in the Dust , to set up their Crests in that manner , cannot but be displeasing and abominable in the sight of God and the good Angels , as it is in the sight of many of his Faithful Servants upon Earth . And therefore I cannot but think it great Pity , that a Lady of sincere Piety and Vertue , as I hope and believe , should be betray'd , through the Unskilfulness in Divine matters of those about her , or their Unfaithfulness to her , to prostitute Majesty to such a Compliance with a vain Generation , who should rather have given the Law to them , and maintaining her ground on the part of Virtue and Gravity , which is essential to Majesty , by the Authority of so great an Example have given a tacit Reproof and Correction to their Vanity , and taught them more consideration and regard to their own Country , than to do such Honour to a Foreign Enemy , as to glory in a voluntary imitating of their Example , even in Levity and Vanity , as if they would lick up their Spittle ; an unlucky presage , that we shall at last be delivered , by the just Judgments of God , for Correction of our Error , to an involuntary Subjection to their Will and Power , whose vain Humours we are so apt to follow , if we speedily mend not our Manners . Nor may I here pass by in silence another such unhappy Miscarriage or two : As the Celebrating , or rather Profaning , of an Anniversary Solemnity , at a time which at once called for both serious Thansgiving to God , and serious Humiliation under his Mighty Hand , with a light and frothy Play ; and sullying an illustrious Consultation about matters of great seriousness and importance , when the Eyes of all the World were upon them , with unchristian excessive Drinking . These we may understand by what hath been said already , to be displeasing to God , and by the Dishonor , which soon after befell them , who had first so dishonored themselves , viz that it was permitted as a just Judgment from him . And these , as they are greater faults in Divinity , than the generality of our Divines can believe ; for they contract a Communication with the common Guilt both of the Nation at present , and of the preceding Kings and their Reigns , to say nothing of other Circumstances ; so are they greater faults in Civil Prudence , than our ordinary Statesmen and Polititians are sensible of ; for they tend greatly to weaken and abate a Mans Interest in the opinion and esteem of People , making them doubtful both of his Sincerity in Religion , and of his Prudence and Magnanimity , who will be prevailed on to be a Spectator or Actor in either . It is not Insolence or ill Will , but very Faithfulness and great good Will , which hath induced me to to write this : And such a disposition of Soul toward the Majesty of Heaven , and sense of things , as the present Circumstances require , will make them be well taken from what ever hand they come , with so much Integrity and Affection . And therefore now to return . 4. To abstain from the use even of the Necessary things of the World , as much as Nature and Decency will permit , and particularly from the Delights and Satiety of Natural Aliments ; not only from the quality of Costly and Delicious Meats and Drinks , but from such a quantity of those which are plain and simple , as perhaps the Appetite might crave . This is the only way to avoid , that Intemperance , which is not easie to be discern'd by others , but is very common , and very much impairs the Health , and shortens the Lives of many people of this Nation , of all degrees , especially of such as are not much imploy'd in hard Labour ; is of great benefit for Health , and of great Advantage for such Retirements as I have mentioned ; and is very proper and suitable for such occasions . And to this I might with like reason add and recommend an abridgment of Sleep , and use of Watching , which a spare Diet would render very easie , and conducing to Health . 5. In all Conversation with others , to be very serious and grave ; and by much Affability , Sweetness , and good Admonitions , be always endeavouring to do good to all ; never speak of Religion to recommend themselves , nor forbear through Shame , or for fear of Disparagement by it , a common , base and most dangerous Fault ; and be always ready to relieve and defend the Needy and Oppressed , and to right the Injured , as far as Means , Ability , or Interest will extend ; only with this Caution , that it be done so as may not too much interrupt or disturb the Retirement before mentioned , and the proper Imployments thereof . As this Method will redeem much Time for Retirements , so the retrenching so much Expence , may both countervail the time substracted from Business ; and help to supply what is imployed in Works of Charity ; in all which , regard must be had to peoples different Circumstances . And they who shall seriously enter upon it , and with care , diligence and constancy , keep to it , I doubt not but will find Light in Obscurity , Comfort in Affliction , Confidence and Protection in Danger , great Serenity and Satisfaction in this Life , and Eternal Happiness in a better . Which , next to the Service of our great Lord , and the Preservation of the Nation , is the only Design of this Discourse . And for the same purpose , I shall here subjoin the following ABSTRACTS , viz. 1. An Abstract of Mr. Chillingworth 's Judgment of the State of Religion in this Nation , in his time , which is much more decayed since . LET us examine our ways , and consider impartially , What the Religion of most Men is ? We are Baptized in our Infancy , that is , as I conceive , dedicated and devoted to God's service , by our Parents and the Church , as young Samuel was by his Mother Anna , and there we take a Solemn Vow , To forsake the Devil and all his works , the vain Pomp and Glory of the World , with all the covetous desires of it ; to forsake also all the carnal desires of the Flesh , and not to follow nor be led by them . This Vow we take when we be Children , and understand it not : and , how many are there , who know , and consider , and regard what they have Vowed , when they are become Men , almost as little as they did being Children . Consider the Lives , and Publick Actions of most Men of all Conditions , in Court , City , and Country , and then deny it , if you can , that those three things which we have renounced in our Baptism ; the Profits , Honours , and Pleasures of the World , are not the very Gods which divide the World amongst them ; are not served more devoutly , confided in more heartily , loved more affectionately , than the Father , Son , and Holy Ghost , in whose Name we are Baptized ? Deny , if you can , the daily and constant Imployment of all Men , to be either a violent prosecution of the vain Pomp and Glory of the World , or of the Power , Riches , and contemptible Profits of it , or of the momentary or unsatisfying Pleasures of the Flesh , or else of the more Diabolical humours of Pride , Malice , Revenge , and such like . &c. When we are come to Years capable of Instruction , many , which is lamentable to consider , are so little regarded by themselves or others , that they continue little better than Pagans , in a Common-wealth of Christians , and know little more of God , or of Christ , than if they had been bred in the Indies . A lamentable Case , and which will one Day lie heavy upon their account , which might have amended it and did not . But many , I confess , are taught to act over this Play of Religion , and learned to say , Our Father which art in Heaven ; and , I believe in God the Father Almighty : But , Where are the Men that live so , as if they did believe in earnest , that God is their Almighty Father ? Where are they that fear him , and trust him , and depend upon him only , for their whole Happiness , and Love him , and Obey him , as in reason we ought to do to an Almighty Father ? Who , if he be our Father , and we be indeed his Children , will do for us all the good he can ; and if he be Almighty , can do for us all the good he will ; and yet , how few are there , who love him with half that affection as Children usually do their Parents , or believe him with half that simplicity , or serve him with half that diligence ? And then for the Lords Prayer , the plain truth is , we lie unto God for the most part clean through it , and for want of desiring indeed , what in word we pray for , tell him to his Face as many false Tales as we make Petitions . For who shews by his endeavours , that he desires heartily that God's Name should be hallowed ; that is , holily and religiously Worshipped and Adored by all Men ? That his Kingdom should be advanced and inlarged ? That his Blessed Will should be universally Obeyed ? Who shews by his forsaking sin that he desires so much as he should do the forgiveness of it ? Nay , who doth not revenge , upon all occasions , the affronts , contempts , and injuries put upon him , and so upon the matter Curse himself , as often as he says , Forgive us our Trespasses as we forgive them that trespass against us ? How few depend upon God only for their daily Bread , viz. the good things of this Life , as upon the only giver of them , so as neither to get nor keep any of them , by any means which they know or fear to be offensive unto God ? How few desire in earnest to avoid Temptation ? Nay , who almost is there , that takes not the Devil's Office out of his Hand , and is not himself a Tempter both to himself and others ? Lastly , Who almost is there that desires heartily and above all things so much as the thing deserves , to be delivered from the greatest Evil ; Sin I mean , and the Anger of God ? &c. And this were ill enough , were it in private , but we abuse God Almighty also with our Publick and Solemn Formalities , we make the Church a Stage whereon to act our parts , and play our Pageants ; there we make a profession every Day of Confessing our Sins with humble , lowly , and obedient Hearts , and yet when we have talked after this manner , Twenty , Thirty , Forty Years together , our Hearts for the most part continue proud , as impenitent , as disobedient , as they were at the beginning . We make great Protestations , When we assemble and meet together to render thanks to God Almighty , for the benefits received at his Hands ; and if this were to be performed with words , with Hosanna's , and Hallelujahs , and Gloria Patri's , and Psalms , and Hymns , and such like outward matters , peradventure we should do it very sufficiently : But in the mean time with our Lives and Actions , we provoke the Almighty , and that to his Face , with all variety of grievous and bitter Provocations ; we do Daily and Hourly such things as we know , and he hath assured us , to be odious unto him ; and contrary to his nature ; as any thing in the World is to the nature of any Man in the World ; and all this upon poor , trifling , trivial , no Temptations : &c. Our Tongues ingeminate , and Cry aloud Hosanna , Hosanna , but the louder Voice of our Lives and Actions is , Crucifie him , Crucifie him . &c. If I should reckon up unto you , how many direct Lies every Wicked Man tells to God Almighty , as often as he says Amen , to this Form of Godliness , which our Church hath prescribed ; if I should present unto you all our acting of Piety , and playing of Humiliation , and personating of Devotion in the Psalms , the Litanies , the Collects , and generally in the whole Service , I should be infinite , &c. We profess , and indeed generally , because it is not safe to do otherwise , that we believe the Scripture to be true , and that it contains the plain and only way to infinite and eternal Happiness : But if we did generally believe what we do profess , if this were the Language of our Hearts as well as our Tongues , How comes it to pass that the Study of it is so generally neglected ? &c. Seeing therefore most of us are so strangely Careless , so grosly Negligent of it , is there not great reason to fear , that though we have Professors and Protestors in abundance ; yet the Faithful , the truly and sincerely Faithful , are , in a manner , failed from the Children of Men ? What bút this can be the cause that Men are so commonly Ignorant of so many Articles , and particular Mandates of it , which yet are as manifest in it , as if they were written with the Beams of the Sun ? for example ; How few of our Ladies and Gentlewomen , do or will understand , that a Voluptuous Life , is Damnable and prohibited to them ? Yet St. Paul faith so very plainly , She that liveth in Pleasure is dead while she liveth . &c. How few of the Gallants of our time , do or will understand , that it is not lawful for them to be as Expensive and Costly in Apparel , as their Means , or perhaps , their Credit will extend unto ? Which is to Sacrifice unto Vanity , that , which by the Law of Christ , is due unto Charity ; and yet the same St. Paul forbids plainly this Excess even to Women , — Also let Women , ( he would have said it much rather to the Men ) Array themselves in comely Apparel , with Shamefac'dness and Modesty , not with Embroidered Hair , or Gold , or Pearls , or Costly Apparel ; and to make our Ignorance the more inexcusable , the very same Rule is delivered by St. Peter also 1 Epist. 3. 3. How few Rich Men are or will be persuaded , That the Law of Christ permits them not to heap up Riches for ever , nor perpetually to add House to House , and Land to Land , though by lawful means , but requires of them thus much Charity at least , that even while they are providing for their Wives and Children , they should , out of the Increase wherewith God blesseth their Industry , allot the Poor a just and free proportion ? And when they have provided for them in a convenient manner , ( such as they themselves shall judg sufficient-and convenient in others ) that then they should give over making Purchase after Purchase , but , with the surplusage of their Revenue beyond their Expence , procure , as much as lies in them , that no Christian remain Miserably Poor , &c. Where almost are the Men that are or will be persuaded , The Gospel of Christ requires of Men Humility , like to that of little Children , and that under the highest pain of Damnation ? &c. Would it not be strange News to a great many , that not only Adultery and Fornication , but even Uncleanness and Lasciviousness ; not only Idolatry and Witchcraft , but Hatred , Variance , Emulations , Wrath , and Contentions ; not only Murthers , but Envying ; not Drunkenness only , but Revelling , are things prohibited to Christians , and such as if we forsake them not , we cannot Inherit the Kingdom of Heaven ? &c. If I should tell you , That all Bitterness and Evil speaking ( nay , such is the Modesty and Gravity which Christianity requires of us ) Foolish Talk and Jesting , are things not allowed to Christians , would not many Cry out , These are hard and strange sayings , who can hear them ? &c. To come a little nearer to the business of our Times , — They that maintain the King 's Righteous Cause with the hazard of their Lives and Fortunes , but by their Oaths and Curses , by their Drunkenness and Debauchery , by their Irreligion and Prophaneness , fight more powerfully against their Party , than by all other means they do or can fight for it ; are not , I fear , very well acquainted with any part of the Bible : But that strict Caution which properly concerns themselves in the Book of Leviticus , I much doubt they have scarce ever heard of it , When thou goest to War with thine Enemies , then take heed there be no wicked thing in thee ; not only no wickedness in the Cause thou maintainest , nor no wickedness in the means by which thou maintainest it ; but no Personal Impieties in the Persons that maintain it , &c. I cannot but fear , that the Goodness of our Cause may sink under the Burden of our Sins : And that God in his Justice , because We will not suffer his Judgments to atchieve their prime scope and intention , which is our Amendment and Reformation , may either deliver us up to the blind Zeal and Fury of our Enemies ; or else , which I rather fear , make us Instruments of his Justice each against other , and of our own Just and Deserved Confusion . 2. An Extract of a Letter from the Hague . Concerning two Sermons preached there in the French - Church , 2 / 12 Mar. 90 / 1. I Was yesterday in the French Church , where I heard two very good Sermons , and such as would have given you great satisfaction ; one was upon Jonah 1. 5. But Jonah was gon down into the sides of the ship , and he lay , and was fast asleep . The scope of what was said was to shew , That the Church was in as great a storm as ever she had been , and that greater security was never seen amongst Professors of Religion , than was to be found at this day , which threatned greater desolation than our Fathers had ever been witnesses to . The other was preached by Monsieur Arnold , who is the chief Commander of the Waldenses , as well as their Minister . There was a great Auditory , and , amongst others , the Bishop of London , Earl of Nottingham , Earl of Monmouth and Mr. Wharton : his Text was , 1 Cor. 1. 27. from thence he took occasion to tell us , that we were not to expect fine language from him , it being that which God seldom made use of for gaining the ends of the Gospel ; that he was to discourse to us of plain Truths , not valuing what should be our Censures of him , if he might approve himself to his God ; that we were not to think , that he was afraid before such an Appearance of persons of all ranks , to reprove what was amiss ; for if the King himself were present , though he would give him that respect that was due to his Character , yet he would speak the truth , as became a faithfull Servant of Christ : he did with great modesty , without mentioning of particulars , shew in general how by a few hundreds of the Waldenses , God had scattered thousands of proud enemies ; and from thence took occasion to exhort us , above all things , to make it our business to have God on our side , because it was through his chusing of them , that the foolish and weak things were able to confound the wise and strong , and withall did shew us , that we were not like persons chosen of God to confound the designs and strength of our enemies , while irreligion , vanity and debauchery did so much abound amongst us , and did particularly insist upon the vain Attire of Women ; and then , with great seriousness , did exhort us to amend our ways and doings ; assuring us ( without taking upon him , as he said , to be a Prophet ) of victory over our enemies if we did sincerely set about a Reformation . These things I thought would give you some satisfaction , as they did not a little to me , which hath made me the more particular in my relation . I forgot to tell you that all heard him with great attention , and particularly those of our Countrey , I mean Britain ; and I did observe that 〈…〉 could not withhold from tears . 3. An Abstract of Archbishop Usher 's Prediction , concerning a Great Persecution to come upon the Protestant Church , to one who supposed it might have been over in his Life time . All you have yet seen hath been but the beginning of Sorrows , to what is yet to come upon the Protestant Churches of Christ ; who will e're long fall under a Sharper Persecution than ever yet has been upon them . And therefore look ye be not found in the Outward Court , but a Worshipper in the Temple before the Altar . For Christ will measure all those who profess his Name , and call themselves his People ; and the Outward Worshippers he will leave out to be trodden down by the Gentiles . The Outward Court is the Formal Christian , whose Religion lies in performing the Outside Duties of Christianity , without having an Inward Life , and Power of Faith and Love Uniting them to Christ. And these God will leave to be trodden down and swept away by the Gentiles . But the Worshippers within the Temple and before the Altar , are those who do indeed worship God in Spirit and in Truth , whose Souls are made his Temples , and he is honoured and adored in the most inward Thoughts of their Hearts ; and they sacrifice their Lusts and vile Affections , yea , and their own Wills to him . And these God will hide in the Hollow of his Hand , and under the Shadow of his Wings . And this shall be one great Difference between this last and all the other preceding Persecutions : For in the former , the most eminent and spiritual Ministers and Christians did generally suffer most , and were most violently fallen upon ; but in this last Persecution , these shall be preserved by God as a Seed to partake of that Glory , which shall immediately follow and come upon the Church , as soon as this Storm shall be over : For as it shall be the Sharpest , so it shall be the Shortest Persecution of them all ; and shall only take away the gross Hypocrites and Formal Professors ; but the true Spiritual Believers shall be preserved till the Calamity be overpassed . To this I think very pertinent that other Excellent Passage of his concerning Sanctification , in these words . We do not well understand what Sanctification and the New Creature are . It is no less than for a Man to be brought to an intire Resignation of his Will to the Will of God ; and to live in the offering up of his Soul continually in the flames of Love , as a whole Burnt-Offering to Christ. And how little are many of those , who profess Christianity , experimentally acquainted with this Work on their Souls ! FINIS . 
A65985	----	The day of doom; or A description of the great and last judgment With a short discourse about eternity Wigglesworth, Michael, 1631-1705. 1666 Approx. 123 KB of XML-encoded text transcribed from 50 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A65985 Wing W2100 ESTC R222018 99833257 99833257 37732 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65985) Transcribed from: (Early English Books Online ; image set 37732) Images scanned from microfilm: (Early English books, 1641-1700 ; 2163:1) The day of doom; or A description of the great and last judgment With a short discourse about eternity Wigglesworth, Michael, 1631-1705. [4], 95, [1] p. printed by J.G. for P.C., London : 1666. In verse. Cropped at head, torn and stained, with some print show-through. Reproduction of the original in the British Library.. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day -- Poetry -- Early works to 1800. 2002-02 TCP Assigned for keying and markup 2002-03 SPi Global Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 John Latta Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion DAY OF DOOM ; OR A DESCRIPTION Of the Great and Last Judgment . WITH A SHORT DISCOURSE ABOUT ETERNITY Eccles. 12. 14. For God shall bring every work into Iudgment with every secret thing , whether it be good or whether it be evil . LONDON , Printed by I. G. for P. C. 166● A 〈◊〉 unto Christ the Iudge of the World. O Dearest dread , most glorious King , I 'le of thy justice Iudgment sing : Do thou my head and heart inspire To do 't aright , as I desire . Thee , thee alone I 'le invocate : For I do much abominate To call the Muses to mine aid : Which is the unchristian use , and trade Of some that Christians would be thought , And yet they Worship worse than naught● Oh , what a deal of Blasphemy , And Heathenish Impiety , In Christian Poets may be found , Where Heathen Gods with Praise are cr●wn● They make IEHOVAH to stand by , Till Juno , Venus , Mercury , With frowning M●rs , and thund'ring Jo●e ● Rule Earth below , and Heav'n above . But I have learn'd to pray to none , Save unto God in Christ alone . Nor will I laud , no not in jest , That which I know God doth detest . I reckon it a damning evil , To give Gods Praises to the Devil . Thou , Christ , art he to whom I pray : Thy glory fain I would display . Oh , guide me by the sacred Sprite So to indite , and so to write , That I thine holy Name may praise , And teach th● sons of men thy ways . THE DAY OF ●●OM . I. STill was the night , serene and bright , when all men sleeping lay ; Calm was the season , & car●●l reason thought so 't would last ●or ay . Soul take thine ease , let sorrow cease , much good thou hast in store ; This was their song their cups among the evening before . II. Wallowing in all kind of sin , vile wretches lay secure , The best of men had scarcely then their Lamps kept in good ure . Virgins unwise , who through disguise amongst the best were number'd , Had clos'd their eyes ; yea , and the Wise through sloth and frailty slumber'd . III. Like as of old , when men grew bold Gods threatnings to contemn , ( Who stopt their ear , and would not hear when mercy warned them ? But took their course , without remorse , till God began to pour Destruction the world upon , in a tempestuous show●● IV. They put away the evil day and drown'd their cares and fears , Till drown'd were they , and swept away by vengeance unawares : So at the last , whilest men sleep fast in their security , Surpriz'd they are in such a snare as cometh suddenly . V. For at midnight broke forth a light , which turn'd the night to day : And speedily an hideous cry did all the world dismay . Sinners awake , their hearts do ake , trembling their loyns surprizeth ; Am●z'd with fear , by what they hear , each one of them ariseth . VI. They rush from beds with giddy heads , and to their windows run , Viewing this Light , which shines more bright than doth the noon-day Sun. Straightway appears ( they see 't with ●ears ) the Son of God most dread , Who with his train comes on amain to judge both Quick and Dead . VII . Before his face the Heavens give place , and Skies are rent asunder , With mighty voice and hideous noise , more terrible then Thunder . His brightness damps Heav'ns glorious l●mps , and makes them hide their heads : As if afraid , and quite dismaid , they quit their won●ed steads . VIII . Ye sons of men that durst contemn the threatnings of Gods word , How cheer you now ? your hearts ( I trow ) are thrill'd as with a sword . Now Atheist blind , whose bru●ish min● a God could never see , Dost thou perceive , dost now believe that Christ thy Judge shall be● IX . Stout courages ( whose hardiness could death and hell out-face ) Are you as bold now you behold your Judge draw near apace ? They cry , No , no : alas and wo● our courage all is gone : Our hardiness , ( ●ool-hardiness ) hath us undone , undone . X. No heart so b●ld but now grows cold , and almost dead with fear : No eye so dry but now can cry , and pour out many a tear . Earths Po●entates and pow'rful States , Captains and men of Might Are qui●e abasht , their courage dasht . At this most dreadful sight . XI . Mean men lament , great men do r●nt their robes and tear their hair : They do not spare their flesh to tear through horrible despair . All kindreds wail , their hearts do fail : horrour the world doth fill Wi●● weeping eyes , and loud out-cries , yet knows not how to kill . XII . Some hide themselves in Caves and Delves , and pl●ces under ground : Some rashly leap into the deep , to , scape by being drown'd : Some to the Rocks , ( O sensless blocks ) and woody Mountains run , T●a● there they might this fearful ●ight and dreaded Presence shun . XIII . In v●in do they to Mountains say , Fall on us , and us hide From Judges i●e , more hot then fire , For who may it abide ? No hiding place can from his face sinners at all conceal , Whose flaming eye hid things doth spy , and darkest things reveal . XIV . The Judge draws nigh , exalted high upon a lofty Throne , Amids the throng of Angels strong , LIKE Israel's ●oly One. The excellence of whose Presence , and awful Majesty , Am●zeth Nature , and every Crea●ure doth more then terrifie . XV. The Mountains smo●k , the Hills are shook , the Earth is rent and torn , As if she should be clean dissolv'd , or from her Cen●re born . The Sea doth roar , forsakes the sho●e , and shrinks away for fear : The wild beasts flee into the Sea so soon as he draws nea● . XVI . Whose glory bright , whose wond●ous might , whose Power Imperial , So far surpass what ever was in Realms Terrestrial ; That tongues of men ( nor Angels pen ) cannot the same express : And the●efore I must pass it by , lest speaking should transgress . XVII . Before his throne a Trump is blown , proclaiming th' day of Doom : Forthwith he c●ies , Ye dead arise , and unto Iudgement come . No sooner said , but 't is obey'd ; Sepulch●es open'd are ; Dead bodies all ●ise at his call , and 's mig●●y power declare . XVIII . Both s●a and land at his command , their dead at once surrender : The fire and air constrained are also ●heir de●d to ●ender . The mighty wo●d of ●his great Lord links body and soul toge●her , Both of the just and the unjust , to part no more for ever . X●X . The same translates from mortal states ●o imm●●tality , All that survive , and be alive , i' th' twinkling of an eye . That so they may abide for ay to endless weal or woe ; Both the Renate and Reprobate are made to dye no moe . XX. His winged Hosts fly through all Coasts , together gathering Both good and bad , both quick and dead , and all to Judgement bring . Out of their holes these creeping Moles , that hid themselves for fear , By force they take , and quickly make before the Judge appear . XXI . Thus every one before the Throne of Christ the Judge is brought , Both righteous and impious , that good or ill had wrought . A sepa●ation , and diff'ring station by Christ appointed is To sinners sad ( ' ●wixt good and bad , ) ' ●wixt Heirs of woe , and bliss . XXII . At Christ's right hand the sheep do st●nd , his Holy Martyrs who For his dear Name , suffering shame , calamity , and woe , Like Champions stood , and with their blood their Testimony sealed ; Whose innocence , without off●nce to Christ their Judge appealed . XXIII . Next unto whom there find a room , all Christs ●fflicted one● , Who being chastis'd , neither despis'd , nor sank amidsts their g●oans : Who by the Rod were turn'd to God , and loved him the more , N●● murmuring nor quarrelling● when they were chast'ned sore . XXIV . Moreover such as loved much , that had not such a trial , As might constrain to so great pain , and such deep sel●-denial ; Yet ready were the Cross to bear , when Christ them call'd thereto , And did rejoyce to hear his voice , they 'r counted Sheep also . XXV . Christ's flock of Lambs there also stands , whose Faith was weak , yet true ; All sound Believers ( Gospel-receivers ) whose grace was small , but grew . And them among an infant throng of Babes , for whom Christ dy'd ; Whom ●or his own , by ways unknown . to men , he sanctify'd . XXVI . All stand before their Saviour in long white Robes ●clad , Their countenance ●ull of pleasance , appearing wondrous glad . O glorious sight I behold how bright dust heaps are made to shine , Conformed so their Lord unto , whose glory is divine . XXVII . At Christs left hand the Goats do stand , all whining Hypocrites , Who for self-ends did seem Christ's friends , but fost'red guileful sprites : Who Sheep resembled , but they dissembled ( their heart was not sincere ) Who once did throng Christ's Lambs among ; but now must not come near . XXVIII . Apostata's , and Run-away's , such as have Christ forsaken , ( Of whom the the Devil , with seven more evil , hath fresh possession taken : Sinners in grain , reserv'd to pain and torments most severe ) Because 'gainst light they sinn'd with spight , are also placed there . XXIX . There also stand a num'rous band , that no profession made Of Godliness , nor to redress their wayes at all assay'd : Who better knew , but ( sin●ul Crew● ) Gospel and Law despised ; Who all Christ's knocks withstood like blocks , and would not be advised . XXX . Moreover there with them appear a number numberless Of great and small , vile wretches all , that did Gods Law transgress : Idolaters , false Worshippers , Prophaners of Gods Name , Who not at all thereon did call , or took in vain the same . XXXI . Blasphemers lewd , and Swearers shrewd , Scoffers at Purity , That hated God , contemn'd his Rod , and lov'd security . Sabbath-polluters , Saints Persecuters , Presumptuous men , and Proud , Who never lov'd those that reprov'd ; all stand amongst this crowd . XXXII . Adulterers and Whoremongers were there , with all unchast . There Covetou● , and Ravenous , that Riches got too fast : Who us'd vile ways themselves to raise t' Estates and worldly wealth , Oppression by , or Knavery , by Force , or Fraud , or Stealth . XXXIII . Moreover , there together were Children fl●gitious , And Parents who did them undo by nature vicious . False-witness-bearers , and self-forswearers , Murd'rers and men of blood , Witches , Inchanters , and Alehouse-haunters , beyond account there stood . XXXIV . Their place there find all Heathen blind , that Natures light abused , Although they had no tidings glad of Gospel-grace re●used . There stand all Nations and Generations of Adam's Progeny , Whom Christ redeem'd not , who Christ esteem'd not throught infidelity . XXXV . Who no Peace-maker , no Undertaker to shrowd them from God's ire Ever obtained ; they must be pained with everlasting fire . These num'rous bands , wringing their hands , and weeping , all stand there , Filled with anguish , whose hearts do languish through self-tormenting fear . XXX . Fast by them stand at Christ's left hand the Lion fierce and fell , The Dragon bold , that Serpent old that hurried Souls to Hell. There also stand , under command , Legions of Sprights unclean . And hellish Fiends that are no friends to God , nor unto men . XXXVII . With dismal chains and strong reins , like prisoners of Hell , They 'r held in place before Christ's face , till he their Doom shall tell . These void of tears , but fill'd with fears , and dreadful expectation Of endless pains , and scalding flames , stand waiting for Damnation . XXXVIII . All silence kept , both Goats and Sheep , before the Judges Throne : With mild aspect to his Elect then spake the Holy One : My Sheep draw near , your sentence hear , which is to you no dread , Who clearly now discern , and know your sins are pardoned . XXXIX . 'T was meet that ye should judged be , that so the world may ' spy No cause of grudge , when as I judge and deal impartially , Know therefore all both great and small , the ground and reason why These men do stand at my right hand , and look so chearfully . XL. These men be those my Father chose before the world's foundation , And to me gave that I should save from death and condemnation . For whose dear sake I flesh did take , was of a woman born , And did inure my self t' endure unjust reproach and scorn . XLI . For them it was that I did pass through sorrows many a one : That I drank up that bitter Cup , which made me sigh and groan . The Cross his pain I did sustain ; yea more , my Fathers ire I under-went , my bloud I spent to save them from Hell fire . XLII . Thus I esteem'd , thus I redeem'd all these from every Nation , that they might be ( as now you see ) a chosen Generation . What if ere-while they were as vile and bad as any be , ●nd yet from all their guilt and thrall at once I set them free ? XLIII . My grace to one is wrong to none : none can Election claim . Amongst all those their souls that lose , none can Rejection blame . He that may chuse , or else refuse , all men to save or spill , May this man chuse , and that refuse , redeeming whom he will. XLIV . But as for those whom I have chose Salvations heirs to be , I u●derwent their punishment , and therefore set them free . I bore their grief , and their relief by suffering procur'd , That they of bliss and happiness ●ight firmly be assur'd . XLV . And this my g●ace they did embrace , believing on my name ; Which Faith was true , the fruits do shew proceeding from the same . Their Penitence , their Patience , their Love , their Self-den●al ; In suffering losses and bearing crosses , when put upon the trial : XLVI . Their sin forsaking , their cheerful taking my yoke ; their chari●ee Unto the Saints in all their wants , and in them unto me . These things do clear , and make appear their Faith to be unfeigned : And that a part in my desert and purchase they have gained . XLVII . Their debts are paid , their peace is made , their sins remitted are ; Therefore at once I do pronounce and openly declare , That Heaven is theirs , that they be Heir● of Life and of Salvation ; Nor ever shall they come at all to death or to damnation . XLVIII . Come , blessed ones , and sit on Thrones , judging the world with me : Come , and possess your happiness , and bought ●elicitee . Henceforth no fears , no care , no tears , no sin shal you annoy , Nor any thing that grief doth bring ; eternal rest enjoy . XLIX . You bore the Cross , you suffered loss of all ●or my Names sake : Receive the Crown that 's now your own ; come , and a kingdom take . Thus spake the Judge : the wicked grudge , and grind their teeth in vain ; They see with groans these plac'd on throne● which addeth to their pain : L. That those whom they did wrong and slay , must now their judgement see ! Such whom they sleighted and once de●spighte● must of their Judges be ! Thus 't is decreed , such is their meed and guerdon glorious : With Christ they sit , judging it fit to plague the impious . LI. The wicked are brought to the Bar like guilty malefactors , That oftentimes of bloody crimes and treasons have been actors . Of wicked men none are so mean as there to be neglected : Nor none so high in dignity , as there to be respected . LII . The glorious Judge will priviledge nor Emperour nor King : But every one that hath misdone doth into judgement bring ; And every one that hath misdone , the Judge impartially Condemneth to eternal wo , and endless misery . LIII . Thus one and all , thus great and small , the rich as well as poor , And those of place , as the most base , do stand their Judge before : They are arraign'd , and there detain'd before Christ's judgement seat With trembling fear their Doom to hear , and feel his angers heat . LIV. There Christ demands at all their hands a strict and straight account Of all things done under the Sun ; who●e numbers far surmount Man's wit and thought : yet all are brought unto this solemn trial ; And each offence with evidence , so that there 's no denial . LV. There 's no excuses for their abuse●● since their own consciences More proof give in of each man's sin ; then thousand witnesses . Though formerly this faculty had grosly been abused , ( Men could it stifle , or with it trifle , whenas it them accused . ) LVI . Now it comes in , and every si● unto mans charge doth lay : It judgeth them , and doth condemn , though all the world say nay . It so stingeth and tortureth , it worketh such di●tress , That each mans self against himself is forced to confess . LVII . It 's vain , moreover , for men to cover the least iniquity ; The Judge hath seen and privy been to all their villany . He unto light and open sight the works of darkness b●ings : He doth unfold both new and old , both known and hidden things . LVIII . All filthy facts and secret acts , however closely done And long conceal'd , are there reveal'd . before the mid-day Sun. Deeds of the night shunning the light , which darkest corners sought , To fearful blame and endless shame , are there most justly brought . LIX . And as all facts and grosser acts , so every word and thought , Erroneous notion and lust●ul motion , are into judg●ment brought . No sin so small and trivial , but hi●her it must come : ●or so long past , but now at last it must receive a doom . LX. ●t this sad season Christ asks a reason ( with just austerity ) Of Grace refus'd , of Light abus'd so oft , so wilfully : O● Talents lent , by them-mispent , and on their lusts bestown ; Which if improv'd as it behoov'd , Heaven might have been their own . LXI . Of time neglected , of meanes rejected , of God's long-suffering , And patience , to penitence that sought hard hearts to bring . Why cords of love did nothing move to shame or to remorse ? Why warnings grave , and councels have nought chang'd their sinful course ? LXII . Why chastenings and evil ●hings , why judgments so severe Prevailed not with them a jo● , nor wrought an awful fear ? Why promises of holiness , and new obedience , ●hey oft did make , but always break the ●ame to Gods offence ? LXIII . Why , still Hell-ward , without regard , the boldly ventured , And chose Damnation before Salvation when it was offered ? Why sinful pleasures and earthly treasures , like fools they prized more Then heavenly wealth , eternal health , and all Christs Royal store ? LXIV . Why , when he stood off'ring his Bloud to wash them from their sin , They would embrace no saving Grace , but liv'd and di'd therein ? Such aggravations , where no evasions nor false pretences hold , Exagerate and cumulate guilt more then can be told : LXV . They multiply and magnifie mens gross iniquities ; They draw down wrath ( as Scripture saith ) out of God's treasuries● Thu● all their ways Christ open lays to Men and Angels view , And , as they were , makes them appear in their own proper hue . LXVI . Thus he doth find of all ma●kind that stand at his left hand No mothers son but hath misdone , and broken God's command . All have transgrest , even the best , and merited God's wrath ●nto their own perdition , and everlasting scath . LXVII . Earth's dwellers all both great and small , have wrought iniquity , And suffer must ( for it is just ) eternal misery . Amongst the many there come not any before the Judge's face , That able are themselves to clear , of all this curled race . LXVIII . Nevertheless they all express , Christ granting liberty , What for their way they have to say , how they have liv'd , and why . They all draw near , and seek to clear themselves by making plea's . There hypocrites , false-hearted wights , do make such pleas as these . LXIX . Lord , in thy Name , and by the same we Devils dispossest : We rais'd the dead , and ministred succour to the distrest . Our painful preaching and pow'rful teaching , by thine own wond'rous might , Did throughly win from God to sin many a wretched wight . LXX . All this ( quoth he ) may granted be● and your case little better'd , Who still remain under a chain , and many irons fetter'd . You that the dead have quickened , and rescu'd from the grave , Your selves were dead , yet never ned a Christ your Souls to save . LXXI . You that could preach , and others teach wh●t way to life doth lead ; Why were you slack to find that track , and in that way to tread ? How could you bear to see or hear of others freed at last From Satans Paws , whilst in his jaws your selves were held more fa●t ? LXXII . Who though you kne● Repentance true and faith in my great Name , The only mean to quit you clean from punishment and blame , Yet took no pain true faith to gain , ( such as might not deceive ) Nor would repent wi●h true intent ●our evil deeds to leave . LXXIII . ●is Masters will how to fulfil ●he servant that well knew , ●et left undone his duty known , more plagues to him are due . ●ou against Light perverted Right ; ●herefore it shall be now ●or Sidon and for Sodom's Land ●ore easie then for you . LXXIV . ●ut we have in thy presence bin , say some , and eaten there . ●id we not eat thy flesh for meat , and feed on heavenly cheer ? Whereon who feed shall never need , as thou thy self dost say , ●or shall they die eternally , but live with thee for ay . LXXV . We may alledge , thou gav'st a pledge of thy dea● love to us 〈◊〉 Wine and B●e●d , ●hich figured ●hy grace bestowed thus . Of streng●hning seals , of s●eetest meals have we so oft partaken ? ●nd shall we be cast off by thee , and utterly forsaken ? LXXVI . 〈◊〉 whom the Lord thu● in a word ●eturns a short reply : I never k●ew any of you that wrought iniquity . You say y' have bin , my Presence in ; bu● , f●iends , how came you there Wi●h Raiment vile , that did defile and quite disgrace my cheer ? LXXVII . Durst you draw near without due fear unto my holy Table ? Du●st you prophane and render vain so far as you were able , Those Mysteries ? which whoso prize and carefully improve , Shall saved be undoubtedly , and nothing shall them move . LXXVIII . How du●st you venture , bold guests , to enter in such a ●ordid hi●e , Amongst my guests , unto those feasts that were not made for you ? How durst you eat for spir'tual meat your bane , and drink damnation , Whilst by your guile you rendred vile so rare and great salvation ? LXXIX . Your fancies fed on heav'nly bread ; your hearts fed on some lust : You lov'd the Creature more then th'Creator your soules clave to the dust . And think you by hypocrisie and cloaked wickedness , To enter in , laden with sin , to lasting happiness . LXXX . This your excuse shews your abuse of things ordain'd for good ; And do declare you guilty are of my dear Flesh and Bloud . Wherefore those Seals and precious Meals you put so much upon As things divine , they seal and sign you to perdition . LXXXI . Then forth issue another Crew , ( those being silenced ) Who drawing nigh to the most High adventure thus to plead : We sinners were , say they , 't is clear , deserving Condemnation : But did not we rely on thee , O Christ , for whole Salvation ? LXXXII . We did believe , and of receive thy gracious Promises : We took great care to get a share in endless happiness : We pray'd and wept , we Fast-days kept , lewd ways we did eschew : We joyful were thy Word to h●ar , we fo●m'd our lives anew . LXXXIII . We thought our sin had pardon'd bi● , that our estate was good , Our debts all paid , ●ur peace well made , our Souls wash● wi●h ●hy B●oud . Lord , why dost thou rej●ct us now , who have not thee rejected , Nor utterly true sanctity and holy li●e neglected ? LXXXIV . The Judge ince●sed at their pretenced self-vaunting piety , With such a look as trembling strook into them , made reply ; O impudent , impeni●ent , and guile●ul generation ! Think you that I cannot descry your hearts abomination ? LXXXV . You not receiv'd , nor yet believ●d my promises of grace ; Nor were you wise enough to prize my reconciled face : But did presume , that to assume which was not yours to take , And challenged the childrens bread , yet would not sin forsake . LXXXVI . B●ing too bold you laid fast hold where int'●est you had none , Your selves deceiving by your believing ; all which you might have known . You ●an away ( but ran astray ) with Gospel promises , And perished , being still dead in sins and trespasse● . LXXXVII . How oft did I hypocrisie and hearts deceits unmask Before your sight , giving you ligh● to know a Christians task ? But you held fast unto the last your own conceits so vain : No warning could prevail , you would your own deceits re●ain . LXXXVIII . As for your care to get a share in bliss , the fear of Hell , And of a part in endless smart , did thereunto compel . Your holiness and ways redress , such as it was , did spring From no true love to things above , but from some other thing . LXXXIX . You pray'd and wept , you Fast-days kept , but did you this to me ? No , but for ●●n you sought to win the greater liberte● . For all your vaunts , you had vile haunt's ; for which your consciences Did you alarm , whose voice to charm you us'd these practises . XC . Your penitence , your diligence to read , to pray , to hear , Were but to drown the clam'rous sound of conscience in your ea●● If light you lov'd , vain-glory mov'd your selves therewith to store , Th●t seeming wise , men might you prize , and honour you the more . XCI . Thus from your selves unto your selves your duties all do tend : And as self-love the wheels do move , so in self-love they end . Thus Ch●ist detects their vain projects , and close impiety , And plainly shews that all their shows were but hypocrisie . XCII . Then were brought nigh a company of ●ivil honest men , That lov'd true dealing , and hated stealing , ●e wrong'd their brethren : Who pleaded thus , Thou knowest us that we were blamele●s livers ; No whore-mongers , no murderers , no quarrellers nor strivers . XCIII . Idolaters , Adulterers , Church-robbers we were none ; Nor false dealers , nor couzeners , but paid each man his own . Our way was fair , our dealing square , we were no wastful spenders , No lewd toss-pots , no drunken sots , no scandalous offenders . XCIV . We hated vice , and set great price by vertuous conversation : And by the same we got a name , and no small commendation . God's Laws express that righteousness is that which he doth prize ; And to obey , as he doth say , is more then sacrifice . XCV . Thus to obey , hath been our way ; let our good deeds , we pray , Find some regard , and good rewa●d with thee , O Lord , this day . And whereas we transgressors be ; of Adam's Race were n●ne , ( No not the best ) but have confes●●● themselves to h●ve mis●one . XCVI . Then answered , un●o their dread , the Judge , True piety God doth desire , and eke requi●e no less then honesty . Justice demands at all your hands perfect Obedience : If but in part you have come sh●●● , that is a just offence . XCVII . On earth below where men did owe a thousand pounds and more , Could twenty pence it recompence ? could that have clear'd the score ? Think you to buy felicity with part of what 's due debt ? O● for desert of one small part the whole should off be set ? XCVIII . And yet that part ( whose great desert you think to reach so far For your excuse ) doth you accuse , and will your boasting mar . However fair , however square your way , and work h●th bin Before mens eyes , yet God espies iniquity therein . XCIX . God looks upon th'●ff●ction and temper of the heart ; Not only on the action , and the external part . Whatever end vain men pretend , God knows the v●ri●y● And by the end which they intend their words and deeds doth try . C. Without true faith , the Scripture saith , God cannot take delight In any deed , that doth proceed from any si●ful wight . And withou● love all actions prove but barren empty things : Dead works they be , and vanity , the which vexation brings . CI. Nor from true faith , which quencheth wrath hath your obedience flown : Nor from true love , which wont to move believers , hath it grown . Your argument shews your intent in all that you have done : You thought to ●cale heavens lofty wall , by ladders o● your own . CII . Your blinded spirit , hoping to merit by your own righteousness , Needed no Saviour , but your b●haviour and blameless ca●riages● You trusted to what you could do , and in no need you stood : Your haughty pride laid me aside , and trampled on my Bloud . CIII . All men have gone astray , and done that which God's Law● condemn : But my Purchase and offered Grace all men did not contemn . The Ninevites and Sodomites had no such sin as this : Yet as if all your sins were small , you say , All did amiss . CIV . Again , you thought , and mainly sought a name with men t' acquire : Pride bare the B●ll that made you swell , and your own selves admire . M●an frui● it is , and vile , I wis , that sp●ings from such a root : Vertue divine and genuine wants not from pride to shoor . CV . Such deeds as you are worse then poo● , they are but sins guilt over With silver dross , whose glistering gloss ●an them no longer cover . The best of them would you condemn , and ●uine you alone , Al●hough you were from faults so clear , that other you had none . CVI. Your gold is dross , you● silver brass , your righteousness is sin : And think you by such honesty Eternall life to win ? You much mistake , if for it's sake you dream of acceptation ; Whereas the same deserveth shame , and meriteth damnation . CVII . A wond'rous Crowd then 'gan aloud thus for themselves to say ; We did intend , Lord to mend , and to reform our way : Ou● true intent was to repent , and make our peace with thee ; But sudden death stopping our breath , left us no libertee . CVIII . Short was our time ; for in his prime our youthful flow'r was cropt : We dy'd in youth , before full growth ; so was our purpose stopt . Let our good will to turne from ill , and sin to have forsaken , Accepted be O Lord , by thee , and in good part be taken . CIX . To whom the Judg ; Where you alledge the shortness of the space That from your bi●th you liv'd on earth , to compass S●ving Grace : It was free-grace , that any space wa● given you at all To turn from evil , defie the Devil , and upon God to call . CX . One day , one week , wherein to seek Gods face with all your hearts , A favour was that far did pass the best of your deserts . You had a season ; what was your Reason such preciou● hours to waste ? What could you find , what could you mind that was of greater haste ? CXI . Could you find time for vain pastime ? for loose licentious mirth ? For fruitless toys , and fading joyes that perish in the birth ? Had you good leisure for Carnal pleasure in days of health and youth ? And yet no space to seek Gods face , and turn to him in truth ? CXII . In younger years , beyond your fears , what if you were surprised ? You put away the evil day , and of long life devised . You oft were told , and might behold , that Death no age would spare . Why then did you your time foreslow , and slight your Souls welfare ? CXIII . H●d your intent been to Repent , and had you it desir'd , There would have been endeavours seen before your time expir'd . God makes no ●reasure nor hath he pleasure in idle purpo●es : Such fair pretences are foul offences , and cloaks for wickedness . CXIV . Then were brought in and charg'd with sin another Compa●y , Who by Petition obtain'd permission to make apology : They argued ; We were mis-led , as is well known to thee , By their Example , that had more ample abilities than we . CXV . Such as profest we did detest and hate each wicked way : Whose seeming grace whil'st we did trace , our Souls were led astray . When men of Parts , Learning and Arts , professing Piety , Did thus and thus , it seem'd to us we might take liberty . CXVI . The Judge Replies ; I gave you eyes , a●d light to see your way : Which had you lov'd and well improv'd you had not gone astray . My Word was pure , the Rule was sure ; why did you it forsake , Or thereon trample , and men's Example your Directory make ? CXVII . This you well know , that God is true , and that most men are liars , In word professing holiness , in deed thereof deniers● O simple ●ools ! that having Rules your lives to Regulate , Would them refuse , and rather chuse vile men to imitate . CXVIII . But Lord , say they , we we●● astray , and did more wickedly , By means of those whom thou hast chose Salvations Heirs to be . To whom the Judge ; What you alledge doth nothing help the case , But makes appear how vile you were , and rend'reth you more ba●e . CXIX . You understood that what was good was to be ●ollowed , And that you ought that which was nought to have relinquished . Contrariwise , it was your guise , only to imitate Good mens defects , and their neglects that were Regenerate . CXX . But to express their holiness , or imitate their Grace , Yet little ca●'d , not once prepar'd your hearts to seek my face . They did Repent , and truly Rent their hearts for all known sin : You did Offend , but not Amend , to follow them therein . CXXI . We had thy Word , ( said some ) O Lord , but wiser men then wee Could never yet interpret it , but always disagree . How could we fools be led by Rules so far beyond our ken , Which to explain , did so much pain and puzzle wisest men ? CXXII . Was all my Word obscure and hard ? the Judge then answered : It did contain much Truth so plain , you might have run and read . But what was hard you never car'd to know , nor studied : And things that were most plain and clear , you never practised . CXXIII . The Mystery of Pie●y God unto Babes reveals ; When to the wise he it denies , and from the world co●ceals . If ●o fulfill Gods holy will had seemed good to you , You would have sought light as you ought , and done the good y●u knew . CXX●V . Then came in view ano●her Crew , and 'gan to make their plea's ; Amongst the rest , some of the best had such poor ●hifts as these : Thou know'st right well , who all canst tell , we liv'd amongst thy foes , Who the Renate did sorely hate , and goodness much oppose . CXXV . We Holiness durst not profess , fearing to be forlorn Of all our friends , and for amends to be the wicked's scorn . We knew thei● anger would much endanger our lives and our estates : Therefore for fear we durst appear no better than our mates . CXXVI . To whom the Lord returns this word ; O wonderful deceits ! To cast off aw of Gods strict Law , and fear mens wrath and th●eats ! To fear Hell-fire and Gods fierce ire less then the rage of men ! As if Gods wrath could do less scath than wrath of bretheren ! CXXVII . To use such strife to temp'ral life to rescue and secure ! And be so b●ind as not to mind that life that will endure ! This was you● case , who carnal peace more then ●●ue joyes did savour : Who fed on dus● , clave to your lust , and spurned at my ●avour . CXXVIII . To please your kin , mens loves to win , to flow in wo●ldly wealth , To save your skin , these things have bin more than Eternal health . You had your choice , wherein rejoyce , it was your portion , For which you chose your Souls t' expose unto Perdition . CXXIX . Who did not hate friends , life , and state , with all things else for me , And all forsake , and 's Cross up take , shall never happy be . Well worthy they do die for ay , who death then life had rather : Death is their due that so value the friendship of my Father . CXXX . Others argue , and not a few , is not God gracious ? His Equity and Clemency are they not marvellous ? Thus we believ'd ; are we deceiv'd ? cannot his Mercy great , ( As hath been told to us of old ) asswage his anger's heat ? CXXXI . How can it be that God should see his Creatures endless pain ? O● hear their groans or ruefull moanes , and still his wrath retain ? Can it agree with equitee ? can Mercy have the heart , To Recompence few years offence with Everlasting smart ? CXXXII . Can God delight in such a sight as sinners Misery ? Or what great good can this our bloud bring unto the most High ? Oh thou that dost thy Glory most in pard'ning sin display ! Lord ! might it please thee to release , and pardon us this day ? CXXXIII . Unto thy Name more glorious fame would not such Mercy bring ? Would it not raise thine endless praise , more than our suffering ? With that they cease , holding their peace , but cease not still to weep ; Griefe ministers a flood to tears , in which their words do steep : CXXXIV . But all too late ; Grief 's out of date when Life is at an end . The glorious King thus answering , all to his voice attend : God gracious is , quoth he , like his no Mercy can be found ; His Equity and Clemency to sinners do abound . CXXXV . As may appear by those that here are plac'd at my right hand ; Whose stripes I bore and clear'd the score that they might quitted stand . For surely none but God alone , whose Grace transcends man's thought , For such as those that were his foes like wonders would have wrought . CXXXVI . And none but he such lenitee and patience would have shown To you so long , who did him wrong , and pull'd his judgements down . How long a space ( O stiff-neck't Race ! ) did patience you afford ? How oft did love you gently move to turn unto the Lord ? CXXXVII . With cords of Love God often strove your stubborn hearts to tame : Nevertheless , your wickedness did still resist the same . If now at last Mercy be past from you for evermore , And Justice come in Mercies room , yet grudge you no● therefore . CXXXVIII . If into wrath God tu●●ed hath his Long-long ●uffe●ing , And now for Love you Vengeance prove , it is an equal thing . Your waxing worse , hath stopt the course of wonted Clemency : Mercy refus'd , and Grace misus'd , call for severity . CXXX●X . It 's now high time that every Crime be brought to punishment : VVrath long contain'd , and oft refrain'd , at last must have a vent . Justice ●evere cannot fo●bear to plague sin any longer ; But must inflict with hand mo●t strict mischief upon the wronger . CXL . In vain do they for Mercy pray , the season being past , Who had no care to get a share therein , while time did last . The men whose ear refus'd to hear the voice of Wisdom's cry , Earn'd this reward , that none regard him in his misery . CXLI . It doth agree with Equitee , and with God's holy Law , That those should dy eternally , that death upon them draw . The Soul that sin's damnation win's ; for so the Law ordains : Which Law is just● and therefore must such suffer endless pains . CXLII . Etern●l smart is the desert ev'n of the least offence ; Then wonder not if I allot to you this Recompence : But wonder more that , since so sore and lasting plagues are due To every sin , you liv'd therein , who well the danger knew . CXLIII . God hath no joy to crush or ' stroy , and ruine wretched wights : But to display the glorious ray of Justice he delights . To manifest he doth detest and throughly hate all sin , By plaguing it , as is most fit , this shall him glory win . CXLIV . Then at the Bar arraigned are an impudenter sort , Who to evade the guilt that 's laid upon them , thus retort ; How could we cease thus to transgress ? how could we Hell avoid , Whom God's Decree shut out from thee , and sign'd to be destroy'd ? CXLV . Whom God ordains to endless pains by Laws unalterable , Repentance true , Obedience new , to save such are unable : Sorrow for sin no good can win to such as are rejected ; Ne can they give , not yet believe that never were elected . CXLVI . Of man's faln Race who can true Grace or Holiness obtain ? Who can convert or change his heart , if God with-hold the same ? Had we apply'd our selves , and tri'd as much as who did most Gods love to gain , our busie pain and labour had been lost . CXLVII . Christ readily makes this reply ; I damn you not because You are rejected , or not elected ; but you have broke my Laws . It is but vain your wits to strain the E●d and Me●ns to sever : Men fondly seek to dart or break what God hath link'd together . CXLVIII . Whom God will save , such he will have the means of life to use : Whom he 'l pass by , shall chuse to di● , and ways of life refuse . He that fore-sees and fore-decrees , in wisdom order'd has , That man's free-will electing ill shall bring his Will to pass . CXLIX . High God's Decree , as it is free , so doth it none compel Against their will to good or ill ; i● forceth none to Hell. They have their wish whose Souls perish with torments in Hell-fire : Who rather chose their souls to lose , then leave a loose desire . CL. God did ordain sinners to pain ; and I to hell send none , But such as swe●v'd , and have deserv'd destruction as their own . His pleasure is , that none fr 〈…〉 ss and endless happiness Be barr'd , but such as wrong 〈◊〉 much by wilful wickedness . CLI . You ( sinful crew ! ) no other knew but you might be elect : Why did you then your selves condemn ? why did you me reject ? Where was your strife to gain that life which lasteth evermore ? You never knock't , yet say God lock't against you heavens door . CLII. 'T was no vain task to knock , to ask , whilst life continued . Who ever sought Heav'n as he ought , and seeking perished ? The lowly-meek who truly seek for Christ and for salvation , There 's no Decree whereby such be ordain'd to condemnation . CLIII . You argue then ; But abject men , whom God resolves to spill , Cannot repent , nor their hearts rent ; ne can they change their will. Not for his Can is any man adjudged unto hell : But for his Will ● to do what 's ill , and nilling to do well . CLIV. I often stood tend'ring my Bloud to wash away your guilt : And eke my Sprite to frame you right , lest your souls should be spilt . But you , vile race , rejected Grace when Grace was freely proffer'd : No changed heart , no heav'nly part would you , when it was offer'd . CLV . Who wilfully the remedy of Grace and Life contemned , Cause have the same themselves to blame , if now they be co●demned . You have your selves , you and none else , your selves have done to die : You chose the way to your decay , and perish'd wilfully . CLVI . These words apale and daunt them all ; dismai'd , and all amort , Like stocks they stand at Christs left hand , and dare no more retort . Then were brought near , with trembling fear a number numberless Of blind Heathen and b●utish men , that did Gods Law transgress . CLVII . Whose wicked ways , Christ open lays , and makes their sins appear , They making plea's the case to ease , if not themselves to clear . Thy written word ( say they ) good Lord we never did enjoy : We not refus'd nor it abus'd , Oh do not us destroy . CLVIII . You ne'r abus'd nor yet refus'd my written Word , you plead ; That 's t●ue , ( quoth he ) therefore shall ye the less be punished . You shall not smart for any part of other mens offence , But for your own transgression receive due recompence . CLIX. But we were blind , say ●hey , in mind ; too dim was natures light , Our only guide ( as hath been try●d ) to bring us to the sight Of our estate degenerate , and cu●st by Adam's fall ; How we were born and lay forlorn in bondage and in th●all . CLX . We did not know a Christ till now , nor bow fal● man he saved : Else should we not , right well we wo● , have so our selves behaved . We should have mourn'd , we should have turn'd from sin at thy reproof , And been more wise through thine advice for our own Souls behoof . CLXI . But natures light shin'd not so bright to teach us the right way : We might have lov'd it , & well improv'd it , and yet have gone astray . The Judge most high makes this reply ; you ignorance pretend , Dimness of sight , and want of light your course Heav'n-ward to bend : CLXII . How came your mind to be so blind ? I once you knowledge gave , Clearness of sight , and judgement right ; who did the same deprave ? If to your cost you have it lost , and quite defac'd the same ; Your own desert hath caus'd your smart , you ought not me to blame . CLXIII . Your selves into a pit of wo your own transgressions led : If I to none my grace had shown , who had been injured ? If to a few , and not to you , I shew'd a way of life , My Grace so free , you clearly see , gives you no ground of strife . CLXIV . 'T is ●ain to tell , you wot full well , if you in time had known Your Misery and Remedy , your actions had it shown . You , sinful crew , have not been true unto the light of Nature ; No● done the good you understood , nor owned your Creator . CLXV . He that the Light , because 't is Light , hath used to despize , Would not the Light , shining more bright , be likely for to prize . If you had lov'd and well improv'd your knowledge and dim sight , Herein your pain had not been vain , your plagues had been more light . CLXVI . Then to the Bar all they drew near who dy'd in infancy , And never had or good or bad effected pers'nally ; But from the womb unto the tomb were straightway carried , ( Or at the least , ere they transgrest ) who thus began to plead . CLXVII . If for our own transgression , or disobedience , We here did stand at thy left hand , j●st were the recompence : But Adam's guilt our souls hath spilt , his fault is charg'd upon us ; And that alone hath overthrown , and utterly undone us . CLXVIII . Not we , but he , a●e of the Tree , whose fruit was interdicted : Yet on us all of his sad fall the punishment's inflicted . How could we sin who had not bin ? or how is his sin our Without consent , which to prevent we never had a pow'r ? CLXIX . O great Creator , why was our nature depraved and forlorn ? Why so defil'd , and made so vild Whilst we were yet unborn ? If it be just , and needs we must transgressors reckon'd be , Thy mercy , Lord , to us afford , which sinners hath set free . CLXX . Behold , we see Adam ●et free , and sav'd from his tre●pass , Whose sinful fall hath split us all , and brought us to this pass . Canst thou deny us once to try , or grace to us to tender , When he finds grace before thy face , that was the chief offender ? CLXXI. Then answered the Judge most dread ; God doth such doom forbid , T●at men should die eternally for what they never did . But what you call old Adam's Fall , and only his Trespass , You call amiss to call it his : both his and yours it was . CLXXII . He was design'd of all mankind to be a publick Head , A common Root whence all should shoot , and stood in all their stead : He stood and fell , did ill or well , not for himself alone , But for you all , who now his Fall and trespass would disown . CLXXIII . If he had stood , then all his brood had been established In Gods true love , never to move , nor once awry to tread : Then all his Race my Fathers Grace should have enjoy'd for ever , And wicked Sprights by subtil sleights could them have harmed never . CLXXIV . Would you have griev'd to have receiv'd through Adam so much good , As had been your for evermore , if he at first had stood ? Would you have said , We ne'r obey'd nor did thy Laws regard ; It ill befits with benefits us , Lord , so to reward ? CLXXV . Since then to share in his welfare you could have been content , You may with reason share in his treason , and in the punishment . Hence you were born in state forlorn , with natures so dep●aved : Death was your due , because that you had thus your selves behaved . CLXXVI . You think if we had been as he , whom God did so betrust , We to our cost would ne'r have lost all for a paltry lust . Had you been made in Adam's stead , you would like things have wrought ; And so into the self-same wo your selves and yours have brought . CLXXVII . I may deny you once to try , or Grace to you to tender , Though he finds grace be●ore my face who was the chief offender : Else should my Grace cease to be Grace , for it should not be free , If to release whom I shall please I have not libertee . CLXXVIII . I● upon one what 's due to none I frankly shall bestow , And on the rest shall not think best compassions skirt to throw , Whom injure I ? will you envy , and grudge at others weal ? Or me accuse , who do refuse your selves to help and heal ? CLXXIX . Am I alone of what 's my own no Master or ●o Lord ? Or if I am , how can you claim w●at I to some afford ? Will you demand G●ace at my hand , and challenge what is mine ? Will you teach me whom to set free , and thus my Grace confine ? CLXXX . You sinners are , and such a share as sinners may expect , Such you shall have , for I do save none but mine own Elect. Yet to compare your sin with their who liv'd a longer time , I do confess yours is much less , though ev'ry sin 's a crime : CLXXXI . A crime it is : therefore in bliss you may not hope to dwell : But unto you I shall allow the easiest room in hell . The glorious King thus answering , they cease and plead no longer : Their consciences must needs confess his Reasons are the stronger . CLXXXII . Thus all mens plea's the Judge with ease doth answer and confute , Until that all both great and small , are silenced and mute . Vain hopes are cropt , all mouths are stopt , sinners have nought to say , But that 't is just , and equal most they should be damn'd for ay . CLXXXIII . Now what remains , but that to pains and everlasting smart Christ should condemn the sons of men , which is their just desert ? Oh ru●ul plights of sinful wights ! Oh wretches all forlorn ! That happy been they ne'r had seen the Sun , or not been born . CLXXXIV . Yea , now it would be good they could● themselves annihilate , And cease to be , themselves to free from such a fearful state . Oh happy Dogs , and Swine , and Frogs ! yea , Serpents generation ! Who do not fear this doom to hear , and sentence of D●mnation ! CLXXXV . This is their state so de●perate : their sins are fully known ; Their vani●ies and villanies Before the world are shown . As they are gross and impious , so are their numbers more Then motes i' th' air , or then their hair , or sands upon the shore . CLXXXVI . Divine Justice offended is , a●d Satisfaction claime●h : Gods wrathful ire kindled like fire against them fiercely flameth . Their Judge severe doth quite cashire and all their Pleas off take , That never a man , or dare , or can a further Answer make . CLXXXVII . Their mouthes are shut , each man i● put to silence and to shame : Nor have they ought within their thought Christs Justice for to blame ; The Judge is just , and plague them must , nor will he mercy shew ( For Mercy 's day is past away ) to any of this Crew . CLXXXVIII . The Judge is strong ; doers of wrong cannot his Power withstand : None can by flight run out of sight , nor scape out of his hand . Sad is their sta●e ; for Advocate to plead their Cause there 's none : None to prevent their punishment , or misery to bemo●e . CLXXXIX . O dismal day ! whither shall they for help or succour flee ? To God above , with hopes to move their greatest Enemee ? His wrath is g●eat , whose burning heat to flood of Tears can ●lake : His word stands fast , that they be cast into the burning Lake . CXC . To Chr●st their Judge ? he doth adjudge them to the Pit of Sorrow : Nor will he hear or cry , or tear , nor respite them on morrow . To Heav'n ? Alas they cannot pass , it is against them shut : To enter there ( O heavy chear ! ) they out of hopes are put . CXCI. U●to their Treasures , or to their Pleasures ? all these have been forsaken : Had they full Coffers to make large offers , their Gold would not be taken . Unto the place where whilome was their birth and education ? Lo ! Christ begins for their great sins to fire the Earths foundation : CXCII . And by and by the flaming Sky shall drop like moulten Lead About their ears , t' increase their fears and aggravate their dread . To Angels good that ever stood in their integrity , Should they betake themselves , and make their suit incessantly ? CXCIII . They neither skill , nor do they will to work them any ease : They will not mourn to see them burn , nor beg for their release . To wicked men , their brethren in sin and wickedness , Should they make mone ? their case is one ; they 're in the same distress . CXCIV . Ah , cold comfort , and mean support from such like Comforters ! Ah , little joy of Company , and fellow-sufferers ! Such shall increase their hearts disease , and add unto their wo , Because that they brought to decay themselves and many moe . CXCV. Unto the Saints with sad complaints . should they themselves apply ? They 're not dejected nor ought affected with all their misery . Friends stand aloof , and make no proof what Prayers or Tears can do : Your godly friends are now more friends to Christ then unto you . CXCVI. Where tender love mens hearts did move unto a sympathy , And bearing part of others smart in their anxiety ; Now such compassion is out of fashion , and wholly laid aside : No friend so near , but Saints to hear their judgement can abide . CXCVII . One natural Brother beholds another in this astonied fit , Yet sorrows not thereat a jot , nor pities him a whit . The godly wife conceives no grief , nor can she shed a tear For the sad state of her dear Mate , when she his doom doth hear . CXCVIII. He that was erst a Husband pierc't with sense of Wives distress , Whose tender heart did bear a part of all her grievances , Shall mourn no more as heretofore because of her ill plight ; Although he see her now to be a damn'd forsaken wight . CXCIX . The tender Mother will own no other of all her numerous brood , But such as stand at Christs right hand acquitted through his Blood. The pious Father had now much rather his graceless Son should lye In Hell with Devils , for all his evils burning eternally : CC. Then God most High should injury by sparing him sustain ; And doth rejoyce to hear Christs voice adjudging him to pain . Who having all ( both great and small ) convinc't and silenced , Did then proceed their Doom to read , and thus it uttered ; CCI. Ye ●inful wights , and cursed sprights , that work Iniquity , Depart together from me for ever to endless Misery . Your portion take in that sad Lake where Fire and Brimstone flameth : Suffer the smart , which your desert as its du● wages claimeth . CCII. Oh pierceing words more sharp then Swords ! what , to depart from Thee , Whose face before for evermore the best of Pleasures be ! What! to depart ( unto our smart ) from thee Eternally ! To be for ay banish't away with Devils company ! CCIII . What! to be sent to Punishment , and flames of Burning Fire ! To be surrounded , and eke confounded with God's Revengeful Ire ! What! to abide , not for a tide , these Torments , but for Ever ! To be released , or to be eased , not after years , but Never ! CCIV. Oh , fearful Doom ! now there 's no room for hope , or help at all : Sentence is past which ay shall last , Christ will not it recall . There might you hear them rent and tear the Air with their out-c●ies : The hideous noise of their sad voice ascendeth to the skies . CCV . They wring their hands , their caitiff-hands , and gnash their teeth for terrour : They cry , they rore for anguish sore , and gnaw their tongues for horrour . But get away without delay ; Christ pities not your cry : Depart to Hell● there may you yell and roar Eternally . CCVI. That word Depart , maugre their heart ; drives every wicked one , With mighty pow'r , the self-same hour far from the Judges throne . Away they 're cast by the strong blast of his Death-threatning mouth : They ●lee full fast , as if in hast ; although they be full loath . CCVII. As chaff that 's dry , and dust doth fly before the Northern wind : Right so are they chased away , and can no Refuge find . They hasten to the Pit of wo , guarded by Angels stout : Who to fulfil Christ's holy will attend this wicked Rout. CCVIII . Whom having brought , as they are taught unto the brink of Hell ( That dismal place far from Christ's face , where Death and Darkness dwell : Where God's fierce ire kindleth the fire , and Vengeance feeds the flame With piles of wood , and brimstone flood , that none can quench the same . ) CCIX. With Iron bands they bind their hands and cursed feet together , And cast them all , both great and small , into that Lake for ever . Where day and night , without respite , they wail , and cry , and howl For tor'●ring pain , which they sustain in Body and in Soul. CCX . For day and night , in their despight , their torments smoak ascendeth : Their pain and grief have no relief , their anguish never endeth . There must they lye , and never dye ; though dying every day : There must they dying ever lye ; and not consume away . CCXI. Dye fain they would , if dye they cou● but death will not be had● Gods dire●ul wrath their bodies hath for ev'r Immortal made . They live to lie in misery . and bear eternal wo : And live they must whil'st God is just , that he may plague them so . CCXII. But who can tell the plagues of Hell , and torments exquisite ? Who can relate their dismal state , and terrours infinite ? Who fare the best , and feel the least , yet feel that Punishment Whereby to nought they should be brought , if God did not prevent . CCXIII. The least degree of misery there felt's incomparable , The lightest pain they there sustain more then intollerable . But Gods great pow'r from hour to hour upholds them in the fire , That they shall not consume a jot , nor by its force expire . CCXIV. But ah , the wo they u●dergo ( they more then all beside ) Who had the light , and knew the right , yet would not it abide ! The sev'●-fold smart , which to their part and portion doth fall , Who Christ his Grace would not embrace , nor hearken to his call ! CCXV . The Amorites and Sodomites , although their plagues be sore , Yet find some ease , compar'd to these , who feel a great deal more . Almighty God , whose Iron Rod to smite them never ●ins , Doth most declare his Justice rare in plaguing these mens ●ins . CCXVI . The pain of loss their souls doth toss ●nd wond'rously distress , To think what they have cast away by wilful wickedness . We might have been redeem'd from si● , think they , and liv'd above , Being possest of heav'nly rest , and joying in Gods love . CCXVII . But wo , wo , wo our souls unto ! we would not happy be ; And therefore bear Gods vengeance here to all Eternitee . Experience and woful sence must be our painful teachers , Who ● ' ould believe , nor credit give unto our faithful Preachers . CCXVIII . Thus shall they lie , and wail , and cry , tormented , and tormenting Their galled hearts with poyson'd darts ; but now too late repenting . There let them dwell i' th' flames of hell , there leave we them to burn , And back agen unto the men whom Christ acquits return . CCXIX. The Saints behold with courage bold , and tha●kful wonderment , To see all those that were their foes thus sent to punishment : Then do they sing unto their King a song of endless praise● They praise his Name , and do proclaim , that just are all his ways . CCXX . Thus with great joy and melody to Heav'n they all ascend , Him there to praise with sweetest layes , And Hymns that never end . Where with long Rest they shall be blest , and nought shall them annoy : Where they shall see as seen they be , and whom they love , enjoy . CCXXI . O glorious Place ! where face to face Jehovah may be seen , By such as were sinners whilere , and no dark vail between . Where the Sun-shine , and Light divine , of Gods bright Countenance Doth rest upon them every one with sweetest influence . CCXXII . O blessed state of the Renate ! O Wond'rous Happiness To which they 'r brought , beyond what thought can reach , or words express ! Grief's water-course , and Sorrow's sourse are turn'd to joyful streams . Their old distress and heaviness a●e vanished like dreams . CCXXIII. For God above in arms of love doth dearly them embrace , And fills their sprights with such delights and pleasures in his grace ; As shall not fail , nor yet grow stale through frequency of use : Nor do they fear Gods Favour there to forfeit by abuse . CCXXIV. For there the Saints are perfect Saints , and holy ones indeed , From ●ll the sin , that dwelt within their mortal bodies , freed : Made Kings and Priests to God , through Christs dear loves transcendency , There to remain , and there to reign with him Eternally . FINIS . I Walk'd and did a little Mole-hill view , Full peopled with a most industrious crew Of busie Ants , where each one labour'd more , Then if he were to bring home Indian Ore ; Here wrought the Pioneers , there march'd the Bands , Here Colonies went forth to plant new Lands ● These hasted out , and those supplies brought in , As if they had some sudden Siege foreseen : Vntil there came an angry Spade , and cast Countrey and People to a Pit at last . Again , I view'd a Kingdom in a Hive , Where every one did wo●k , and so all thrive ; Some go , some come , some war , some watch & ward , Some make the works , & some the works do guard ● These frame their curious Waxen-cells , and those Do into them their Nectar drops dispose : Vntil the greedy Gardner brought his smoke , And , for the work , did all the workmen choke . Lo here , frail Mortals may ●it Emblems see Of their great toil , and greater vanity . They weary out their b●ain , their strength , their time , While some to Arts , and some to Honours climb : They s●arch Earth's bowels , cross the roaring Seas , Mortgage their Souls , and forf●it all their Ease , Grudge Night her sleep , and lengthen out the day , To far these B●gs , & cram those Chests with clay . They rack and charm each Creature to explore Some latent Quin●essence , not known before : Torture and squeez out all its juice and bloud , To try if they can now find out that GOOD Which Solomon despair'd of , but at last On the same shore of V●nity are cast ; The Spade stops their career of Pride and Lust , And calls them from their Clay unto their Dust ● Leave off your Circles , Archimede , away , The King of Terror calls , and will not stay : Miser , kiss all your Bags , and then lie down ; Scholar , your Books ; Monarch , yield up your Crown ; Give way Wealth , Honour , Arts , Thrones ● bac● make room● That these pale Souls may come unto their doom ● Nor shew vain men the fruit of all that pain , Which i● the ●nd nothing but Loss did gain : Compute your Lives , and all your Hours up cast● Lo here 's the total sum of All at last . I rose up early , sat up late , to know As much as Men , as Tongues , as Books could shew● I toil'd to search all Science and all Art , But died ignor●nt of mine own Heart . I got great Honour , and my Fame did stream As far as doth the Mornings shining Beam ; My Name into a page of Ti●les swell'd , My head a Crown , my ●and a Scepter held : Ado●'d without , but shameful lusts within ; Adorn'd with Titles , but defil'd with sin ● With anxious thoughts , with saddest cares a●● 〈◊〉 I gain'd these Lordships and this Soul I l●st : My greedy Heir now hovers o'r my pelf , I purchas'd Land ●or him , Hell for my self . Go on you nobler B●ains , and fill your sight As full of Learning as the Sun 's of light ; Expand your Souls to Truth as wide as Day , Kuow all that Men , know all that Angels say : Write shops of Volumes , and let every Book Be fill'd with lustre as was Moses look , Yet know , all this is but a better kind Of sublime vanity , and more refin'd● Except a saving knowledge crown the rest , Devils know more , and yet shall ●e'r be blest . Go on , ambitious Wo●●s , yet , yet aspire , Lay a sure Scene how you may yet rise higher : March forward , Macedonian Horn , add on Gaza to Tyre , Indies to Babylon ; Make stirrups of the peoples backs and bones , Climb up by them to Diadems and Thrones : Thy Crowns are all but Grass ; thine was the toil , Thy Captains come and they divide the spoil . Except one heav'nly Crown crown all the rest , Devils are Potentates , and yet not blest . Go on , base dunghil-souls , heap gold as mi●● , Sweep silver as the dust , emulate Tyre , Fill every Ware-house , purchase every Field , Add house to house , Pelion on Ossa build ; ●●t Mida's vote to transubstantiate ●hate'r you pl●ase all into golden plate ; ●uild wider Barns , sing requiem to your heart , ●eel your wealths pleasures only , not their smart : Except his Riches who for us was poor , Do sweeten those which Mortals so adore ; Except sublimer wealth crown all the rest , Devils have nobler Treasures , yet not blest . Cease then from vain delights , & set your min● T●at solid and enduring GOOD to fi●d , Which sweetens life and death , which will encrease O● an immortal Soul immor●al peace ; Which will replenish and advance you higher Then ere your own Ambition could aspire . Fear your great Maker with a child-like aw , Believe his Grace , love and obey his Law. This is the total work of man , and this Will crown you here with Peace , and there wi●● Blis● Be kind unto your selves , believe and try : If not , go on , fill up your lusts and die . Sing peace unto your selves ; 't will once be kno● Whose word shall stand , your Judg's , or your ow● Crown thee with Rose-buds , satiate thine eyes , Glut every sense with her own vanities : Melt into pleasures , until that which Lust D●d not before consume , rot into dust : The Thrones are set , the Books wil strait be rea● Hell will her Souls , & graves give up their dea● Then there will be ( and the time is not far ) Fi●e on the Bench , and Stubble at the Bar. O sinners ruminate these thoughts agen , You have been Beast enough , at last be Men. Chris● ●et intreats , but if you will not turn , Whe●e G●●ce will not convert , there Fire wil b●●● A SHORT DISCOURSE ABOUT ETERNITY . I. WHat mortal man can wi●h h●s span mete out Eternity ? Or fathom it by depth of wit , or strength of memory ? The lofty skie is not so high , hell's depth to this is small : The world so wide is but a stride , comp●red herewithall . II. It is a main great Ocean , withouten Bank or Bound : A deep Abyss , wherein there is no bottom to be found . This world hath stood now since the Floud for thousand years well near , And had before endured more then sixteen hundred year : III. But what 's the time from the worlds prime unto this present day , If we thereby Eternity to measure should assay ? The whole duration since the Creation , though long , yet is more little , If placed by Eternity , then is the smallest tittle . IV. Tell every Star both near and far in Heavens bright Canopee , That doth appear throughout the year , of high or low degree : Tell every Tree that thou canst see in this vast Wilderness , Up in the Woods , down by the Flouds , in thousand miles progress : V. The sum is vast , yet not so vast but that thou mayst go on To multiply the Leaves thereby , that hang those trees upon : Add thereunto the drops , that thou imaginest to be In April showr's , that bring forth Flowr's and Blossoms plenteously : VI. Number the Fowls and living Souls that through the air do flie , The winged Hosts in all the Coasts beneath the starry Skie : Count all the grass as thou dost pass through many a pasture land , And dewy drops that on the tops of Herbs and Plants do stand : VII . Number the Sand upon the Strand , And Atom●s of the air ; And do thy best on Man and Beast to reckon every Hair : Take all the Dust , if so thou lust , and add to thine account : Yet shall the years of sinners tears the number far su●mount . VIII . Nought joyn'd to Nought can ●e'● make ought nor Cyphers make a Sum : Nor things Finite to Infinite by multiplying come : A Cockle-shell may serve as well to lave the Ocean dry , As finite things and Reckonings to bound Eternity . IX . O happy they that live for ay with Christ in Heav'n above ! Who know withall that nothing shall deprive them of his love . Eternity ! Eternity ! Oh , were it not for thee , The Saints in Bliss and Happiness could never happy be . X. For if they were in any fear that this their joy might cease , It would annoy ( if not destroy ) and interrupt their peace : But being sure it shall endure so long as God shall live ; The thoughts of this unto their bliss do full perfection give . XI . Cheer up , you Saints , amidst your wants and sorrows many a one : Lift up the head , shake off all dread , and moderate your mone . Your sufferings and evil things will suddenly be past : Your sweet Fruitions , and blessed Visions for evermore shall last . XII . Lament and mourn you that must burn amidst those flaming Seas : If once you come to such a doom , for ever farewell ease . O sad estate and desperate , that never can be mended , Until Gods will shall change , or ●ill Eternity ●e ended ! XIII . If any one this Question shall unto me propound ; What , have the years of sinners tears no limits or no bound ? It kills our heart to think of smart , and pains that last for ever ; And hear of fire that shall expire , or be extinguish'd , never . XIV . I 'l answer make , ( and let them take my words as I intend them ; For this is all the Cordial that here I have to lend them ) When Heav'n shall cease to flow with peace , and all felicity : Then Hell may cease to be the place of wo and misery . XV. When Heav'n is Hell , when Ill is Well , when Vertue turns to Vice , When Wrong is Right , when D●rk is Light , when Nought is of great price : Then may the years of sinners tears and sufferings expire , And all the hosts of damned ghosts escape out of hell-fire . XVI . When Christ above shall cea●e to love ; when God shall cease to reign , And be no more , as heretofore , the wo●lds great Soveraign , Or not be just , or favour lust , o● in mens ●i●s delight : Then wicked men ( and not till then ) to Heav'n may take their flight . XVII . When Gods great Power shall be brought lower by forein Puissance ; Or be decay'd , and weaker made through Times , continuance : When drousiness shall him oppress , and lay him fast asleep : Then sinful men may break their Pen , and out of Prison creep . XVIII . When those in Glory shall be right sorry they may not change their place , And wish to dwell with them in Hell , never to see Christ's face : Then those in pain may freedom gain , and be with glory dight : Then hellish Fiends may be Ch●ists F●iends and Heirs of Heaven hight . XIX . Then ! Ah poor men ! what ! not till then n● , not an hour before : For God is just , and therefore must to●ment them evermore . Eternity ! Eternity ! thou mak'st hard hearts to bleed : The thoughts of thee in miseree do make men wail indeed . XX. When they remind what 's still behind , and ponder this word , NEVER , That they must here be made to bear Gods Vengeance for EVER : The thought of this more bitter is then all they feel beside : Yet what they feel , nor heart of steel , ro● flesh of brass can ' bide . XXI . To lie in wo , and undergo the direful pains of Hell , And know withal , that there they shall for ay , and ever dwell ; And that they are from rest as far , when fifty thousand year , Twice told , are spent in punishment , as when they first came there . XXII . This , Oh! this makes Hell's fiery flakes much more intollerable ; This makes frail wights and damned sprigh● to bear their Plagues unable . This makes men bite , for ●ell despite , their very tongues in twain : This makes them roar for great hor●or , and trebleth all their pain . A POSTSCRIPT UNTO THE READER . ANd now , good Reader , I return again To talk with thee , who hast been at the pain To read throughout , and heed what went before ; And unto thee I 'l speak a little more . Give ear , I pray thee , unto what I say , That God may hear thy voice another day . Thou hast a Soul , my friend , and so have I , To save or lose a soul that cannot die : A Soul of greater price than Gold or Gems , A Soul more worth than Crowns and Diadems : A Soul at first created like its Maker , And of G●ds Image made to be partaker : Upon the wings of noblest Faculties Taught for to soar above the starry skies , And no● to rest , until it understood It self possessed o● the chiefest Good● And since the Fa●l , thy ●oul retaineth still The Faculties of Reason and of Will ; But Oh! how much deprav'd and out of ●rame , As if they were some others , not the same , Thine Understanding dismally benighted , And Reasons eye in spir'tual things dim●sighted● Or else stark blind : thy Will inclin'd to evil , And nothing else , a slave unto the Devil● That loves to live , and liveth to transgress , But shuns th● ways of God and holiness , All thine affections are disordered : And thou by headstrong passions art misled . What need I tell thee of thy crooked way , And many wicked wandrings , every day ? Or that thy own transgressions are more In number , then the sands upon the shore ? Thou art a lump of wickedness become , And mayst with horrour think upon thy doom : Until thy soul be washed in the floud Of Christs most dear , soul-cleansing precious bloud ; That , that alone can do away thy sin Which thou wert born and hast long lived in . That , only that , can pacifie Gods wrath , If apprehended by a lively faith , Now whil'st the day and means of grace doth last , Before the opportunity be past● But if , O man , thou liv'st a Christless creature , And death surprize thee in a state of nature , ( As who can tell but that may be thy ●ase ) How wilt thou stand before thy Judges face ? When he shall be reveal'd in flaming fire● And come to pay ungodly men their hire : To execute due vengeance upon those That know him not , or that have been his foes : What wilt thou answer unto his demands , When he requires a reason at thine hands Of all the things that thou hast said , or done , Or left undone , or set thine heart upon ? When he shall thus wi●h thee expostulate ; What cause hadst thou thy Maker for to hate , To take up arms against thy Soveraign , And enmity against him to maintain ? What injury hath God Almighty done thee ? What good hath he withheld that might have wo● thee ? What evil or injustice hast thou found In him , that might unto thy hurt redound ? If neither felt nor ●eared injury Hath moved thee to such hostility : What made thee then the Fountain to forsake , And unto broken Pits thy self betake ? What reason hadst thou to dishonour God , Who the● with Mercies never ceast to load ? Because the Lord was good , hast thou been evil , And taken part against him with the Devil ? For all his cost to pay him with despite ! And all his love with hatred to requite ! Is this the fruit o● Gods great pa●ience , To wax more bold in disobedience ? To kick against the bowels of his love ! Is this aright his bounty to improve ? Stand still , ye Heav'ns , and be astonished , That God by man should thus be injured . Give ear , O Earth , and tremble at the sin Of those that thine Inhabitants have bin . But thou , vile wretch , hast added unto all Thine other faults , and facts so criminal , The damning sin of wilful Unbelief . Of all Transgressors hadst thou been the chief ; Yet when time was , thou mightst have been set free From sin , and wrath , and punishment by me . But thou wouldst not accept of Gospel grace , Nor on my terms eternal life embrace . As if all thy breaches of Gods Law Were not enough upon thy head to draw Ete●nal wrath , thou hast despis'd a Saviour , Rejected me , and trampled on my favour . How o●t have I s●ood knocking a● thy door , And been denied entrance evermore ? How often hath my Spirit been withstood , Whenas I sent him to have done thee good ? Thou hast no need of any one to plead Thy cause , or for thy Soul to intercede : Plead for thy self , if thou hast ought to say , And pay thy forfeitures without delay . Behold , thou dost ten thousand Talents owe : Or pay thy debt , or else to prison go . Think , think , O man , when Christ shall thus unfold Thy secret guilt , and make thee to behold The ugly face of all thy sinful errours , And fill thy face with his amazing terrours , And let thee see the flaming pit of hell , ( Where all that have no part in him shall dwel ) When he shall thus expo●●ulate the case ? How cans● thou bear to look him in the face ? What wilt thou do without an Advocate , Or plead , when as thy state is desperate ? Dost think to put him off with fair pretences ? Or wilt thou hide and cover thine offences ? Can any thing from him concealed be , Who doth the hidden things of darkness see ? Art thou of force his power to withstand ? Canst thou by might escape out of his hand ; Dost thou intend to run out of his sight , And save thy self from punishment by flight ? Or wilt thou be eternally accurst , And ' bide his vengeance , let him do his worst ? Oh , who can bear his indignations heat ? Or ' bide their pains o● hell which are so great ? I● then thou neither cans● his wrath endure , Nor any ransome after death procure : If neither Cries nor Tears can move his heart To pardon thee , or mitigate thy smart● But unto Hell thou must perforce be sent With dismal horrour and astonishment : Consider , O my Friends , what cause thou hast With fear and trembling , while as yet thou mayst , To lay to heart thy sin and misery , And to make out after the Remedy . Consider well the greatness of thy danger , O child of wrath , and object of Gods anger . Thou hangest over the infernal pit By one small thread , and car's● thou not a whit ? There 's but a s●ep between thy soul and death : Nothing remains but stopping of thy breath , ( Which may be done to morrow , or before ) And then thou art undone for evermore : Let this awaken thy security , And make thee look about thee speedily . How canst thou rest an hour , ●r sleep a night , Or in thy creature comforts take delight ? Or with vain toys thy self forgetful make How near thou art unto the burning Lake ? How canst thou live without tormenting fears ? How canst thou hold from weeping flouds of tears , Yea , tears of bloud , I might almost have said , If such like tears could from thine eyes be shed ? To gain the world what will it profit thee , And lose thy soul and self eternally ? Eternity on one small point dependeth : The man is lost that this short life mis spendeth . For as the Tree doth fall , right so it lies : And man continues in what s●ate he dies . Who happy die ; shall happy rise again : Who cursed di● shall cursed still remain . If under sin and wrath death leaves thee bound , At Judgement under wrath thou shalt be found : And then wo , wo that ever thou wert born O wretched man , of heaven and earth forlorn ! Consider this , all ye that God forget , Who all his threatnings at nought do set , Le●● into pieces he begin to tear Your souls , and there be no deliver●r . O you that now sing care and fear away , Think o●ten of that ●ormidable day , Wherein the Heav'ns with a mighty noise , And with an hideous heart-confounding voice , Shall pass away together being roll'd . As men are wont their garments up to fold : When th' Elements with ●ervent heat shall melt , And living creatures in the same shall swelt , And all together in those flames expire , Which set the earth's foundations on fire . Oh , what amazement will your hearts be in , And how will you to curse your selves begin , For all your damned sloth , and negligence , And unbelief , and gross impenitence , When you shall hear that dreadful Sentence pas● , That all the wicked into hell be cast ? What horrour will your consciences ●u●prise , When you shall hear the fruitless-doleful cries Of such as are compelled to depart Unto the place of everlasting smart ? What , when you see the sparks flie out of hell , And view the Dungeon where you are to dwell , Wherein you must eternally remain In anguish and intollerable pain ? What , when your hands and feet are bound togethe● , And you are cast into that Lake for ever ? Then shall you feel the truth of what you hear , That hellish pains are more then you can bear ; And that those torments are an hundred fold More terrible then ever you were told . Nor speak I this , good Reader , to torment thee Before the time , but rather to prevent thee From running headlong to thine own decay In such a perillous and deadly way . We who have known and felt Jehovah's terrours , Perswade men to repent them of their errours . And turn to God in time , ere his Decree Bring forth , and then there be no remedee . If in the night , when thou art fast asleep , Some friend of thine , that better watch doth keep , Should see thy house all on a burning flame , And thee almost inclosed with the same : If such a friend should break thy door & wake thee , Or else by force out of the peril take thee : What wouldst thou take his kindne●s in ill part ? Or frown upon him for his good desert ? Such , O my friend , such is thy present state , And danger , being unregenerate . Awake , awake , and then thou shalt perceive Thy peril greater then thou wilt believe . Lift up thine eyes and ●ee Gods wrathful ire Preparing unextinguishable fire For all that live and die impenitent . Awake , awake , O sinner , and repent . And quarrel not , because I thus alarm Thy Soul to save it from eternal harm . Perhaps thou harbourest such thoughts as these , I hope I may enjoy my carnal ease A little longer , and my self refresh With those delights that gratifie the flesh : And yet repent before it be too late , And get into a comfortable state . I hope I have yet m●ny years to spend , And time enough those matters to attend . Presumptuous heart ! is God engag'd to give A longer time to such as love to live Like Rebels still , who think to stain his Glory By wickedness , and after to be sorry ? Unto thy lust shall he be made a drudge , Who thee , and all ungodly men shall judge ? Canst thou account sin sweet , and yet confess That , first or last , it ends in bitterness ? Is sin a thing that must procure thee sorrow , And wouldst thou dally with 't another morrow ? O foolish man , who lovest to enjoy That which will thee distress or else destroy ! What gained Samson by his Dalilah ? What gained David by his B●thsheba ? The one became a slave , lost both his eyes . And made them sport that were his enemies : The other penneth , as a certain token Of God's displeasure , that his bones were broken . Read , whoso list , and ponder what he reads , And he shall find small joy in evil deeds . Moreover this consider , that the longer Thou liv'st in sin , thy sin will grow the stronger : And then it will an harder matter prove , To leave those wicked haunts that thou dost love . The Blackmore may as eas'ly change his skin , As old tran●gressours leave their wonted sin . And who can tell what may become of thee , Or where thy Soul in one days time may be ? We see that Death nor old nor young men spares , Bur one and other takes at unawares . For in a moment , whilst men Peace do cry , Destruction seizeth on them suddenly . Thou who this morning art a living wight , Mayst be a Corps and damned Ghost ere night . Oh dream not then , that it will serve the turn Upon thy death-bed ●or thy sins to mourn . But think how many have been snatch'd away , And had no time for Mercy once to pray . It 's just with God Repentance to deny To such , as put it off until they dy● And late Repentance seldom proveth true : Which if it fail , thou know'st what must ensue . For after this short life is at an end , What is amiss thou never canst amend . Believe , O man , that to procrastinate , And to put off until it be too late , As 't is thy sin , so is it Satans wile , Whereby he doth great multitudes beguile● How many thousands hath this strong delusion Already brought to ruin and con●usion , Whose souls are now reserv'd in Iron Chains Under thick darkness to eternal pains ? They thought of many years , as thou dost now : But were deceived quite , and so mayst thou . Oh then , my friend , while not away thy time , Nor by Rebellion aggravate thy Crime . Oh put not off Repentance till to morrow . Adventure not without God's leave to borrow Another day to spend upon thy lust : Lest God ( that is most holy , wise , and just ) Denounce in wrath , and to thy terrour say , This night shall Devils ●etch thy Soul away . Now seek the face of God with all thy heart , Acknowledge unto him how vile thou art ; ●ell him thy sins deserve eternal wrath , And that it is a wonder that he hath Permitted thee so long to draw thy breath , Who might have cut thee off by sudden death , And sent thy Soul unto the lowest Pit , From whence no price should ever ransom it , And that he may most justly do it still ( Because thou hast deserv'd it ) if he will. Yet also tell him that , if he shall please , He can forgive thy sins , and thee release : And that in Christ his Son he may be just , And justifie all those that on him trust ; That though thy sins are of a Crimson dye , Yet Christ his bloud can cleanse thee thorowly . Tell him , that he may make his glorious Name More wonderful by covering thy ●hame . That Mercy may be greatly magnify'd , And Justice also fully satisfy'd , If he shall please to own thee in his Son , Who hath paid dear for Mans Redemption . Tell him thou hast an unbelieving heart , Which hindreth thee ●rom coming for a part In Christ : and that , although his terrours aw thee . Thou canst not come , til he be pleas'd to draw thee . Tell him , thou know'st thy heart to be so bad , And thy condition so exceeding sad , That though Salvation may be had for nought , Thou canst not come and take , till thou be brought , Oh beg of him to bow thy stubborn will To come to Christ , that he thy lusts may kill . Look up to Christ for his attractive pow'r . Which he exerteth in a needful hour ; Who saith , When as I lifted up shall be , Then will I draw all sorts of men to me , Oh , wait upon him with due diligence , And trembling fear in every Ordinance , Unto his Call earnest attention give , Whose voice makes deaf men hear , & dead men live● Thus weep , and mourn , thus hearken , pray , & wait : Till he behold , and pity thine estate , Who is more ready to bestow his Grace , Then thou the same art ready to embrace . Yea , he hath might enough to bring thee home , Though thou hast neither strength nor wil to come . If he delay to answer thy Request : Know that oft times he doth it for the best ; Not with intent to drive us from his doore , But ●or to make us importune him more ; Or else to bring us duely to con●ess , And be convinc't of our unworthiness . Oh be not weary then , but persevere To beg his Grace , till he thy suit shall hear ; And leave him not , nor ●rom his footstool go● Till over thee Compassion's skirt he throw . Eternal life will recompence thy pains , If ●ound at last , with Everlasting gains . For if the Lord be pleas'd to hear thy cries , And to forgive thy great iniquities , Thou wilt have cause for ever to admire And laud his Grace , that granted thy desire . Theu shalt thou find thy labour is not lost : But that the good obtain'd surmounts the cost . Nor shalt thou grieve for loss of sin●ul pleasures , Exchang'd sor heavenly joyes & lasting treasures The yoke of Christ , which once thou didst esteem A tedious yoke , shall then most easie ●eem . For why ? The love o● Christ shall thee constrain To take delight in that which was thy pain . The ways of Wisdom shall be pleasant ways , And thou shalt chuse therein to spend thy days● If once thy Soul be brought to such a pass : O bless the Lord , and magnifie his Grace . Thou , that of late had●t reason to be sad , May'st now rejoyce , and be exceeding glad ; For thy condition is as happy now , As erst it was disconsolate and low . Thou art become as rich , as whilome poor ; As blessed now , as cursed heretofore . For being cleansed with Christs precious bloud , Thou hast an intr'est in the Chiefest Good : God's anger is towards thy soul appeased : And in his Christ he is with thee well-pleased . Yea , he doth look upon thee with a mild And gracious aspect as upon his child . He is become thy Father and thy Friend , And will defend thee from the cursed Fiend . Thou need'st not fear the roaring Lions rage , Since God Almighty doth himself engage To bear thy Soul in Everlasting Arms , Above the reach of all destructive harms . Whats'ever here thy sufferings may be , Yet ●rom them all the Lord shall rescue thee : He will preserve thee by his wond'rous might Unto that rich Inheritance in light . Oh sing for joy , all ye Regenerate , Whom Christ hath brought into this blessed state , O love the Lord , all ye his Saints , who hath Redeemed you from everlasting wrath : Who hath by dying made your Souls to live , And what he dearly bought doth freely give . Give up your selves to walk in all his ways , And study how to live unto his praise . The time is ●hort you have to ●erve him here : The day of your deliverance draweth near . Lift up your heads , ye upright ones in heart , Who in Christ's Purchase have obtain'd a part● Behold ! he rides upon a shining Cloud , With Angels voice , and Trumpet sounding loud . He comes to save his folk from all their foes , And plague the men that Holiness oppose . So come , Lord Iesus , quickly come we pray , Yea come and hasten our Redemption day . A SONG of EMPTINESS , to fill up the Empty Pages following . VANITY OF VANITIES . VAin , frail , shore-liv'd and miserable man , Learn what thou art when thine estate is best ; A restless Wave o' th' troubled Ocean , A Dream , a lifeless Picture finely drest : A Wind , a Flower , a Vapour , and a Bubble , A Wheel that stands not still , and a trembling Reed , A rolling Stone , dry dust , light Chaff , and Stubble , A Shadow of something , but nought indeed . Learn what d●ceitful Toys , and empty things , This World and all its best Enjoyments be : Out of the Earth no true Contentment springs ; But all things here are vexing Vanitee . For what is Beauty , but a fading Flower ? O● what is Pleasure , but the Devils bait , Whereby he catch●th whom he would devour , And multitudes of Souls doth ruinate ? And what are Friends , but mortal men , as we ? Whom Death from us may quickl● separate ? Or else their hearts may quite estranged be , And all their love be turned into hate . And what a●e Riches to be doted on ? Vncertain , fickle , and ensnaring things ! They draw mens Souls into Perdition , And when most needed , take th●m to their wings . Ah foolish man , that sets his heart upon Such empty shadows , such wild fowl as these , That being gotten will be quickly gone , And whil'st they stay increase but his disease ! As in a Dropsie , drinking drought beg●ts : The more he drinks , the more he still requires ? So on this World whos● affection sets , His Wealth 's encrease encreaseth his desires . O happy man , whose Portion is above , Where Floods● where Flames , where Foes cannot bereave him . Most wretched man , that fixed hath his love Vpon this World , that surely will deceive him ! For what is Honour ? what is Sov'raignty , Whereto mens hearts so restlesly aspire ? Whom have they Crowned with Felicity When did they ever sati●fie desire ? The Ear of man with hearing is not fill'd : To see new sights ●till coveteth the Eye : The croking Stomack though it may be still'd , Yet crokes again without a new supply . All earthly things mans cravings answer not , Whose little Heart would all the world contain , ( If all the world should fall to one mans Lot ) And notwithstanding empty still remain . The Eastern Conquerour was said to weep , When he the Indian Ocean did view , To see his conquests bounded by the Deep , And no more wo●lds remaining to be subdue . Who would that man in his Enjoyments bless , Or envy him , or covet his estate , Whose gettings do augment his greediness , And make his Wishes more intemperate ? Such is the wonted and the common guise Of those on Earth that bear the greatest sway : If with a few the case be otherwise , T●ey seek a Kingdom that abides for ay . Moreover they of all the Sons of men That Rule , and are in highest Places set , Are most inclin'd to scorn their Brethren , And God himself ( without great Grace ) forget . For as the Sun doth blind the gazers eyes That for a time they nought discern aright : So Honour doth befool and blind the Wise , And their own Lustre ' reaves them of their sight . Great are their Dangers , manifold their Cares : Through which , whil'st others sleep , they scarcely nap And yet are oft surprized unawares , And fall unweeting into Envies Trap. The mean Mechanick finds his kindly rest : All void of fear sleepe●h the Countrey Clown : When greatest Princes often are distrest , And cannot sleep upon their Beds of Down . Could Strength or Valour men Immortalize , Could Wealth or Honour keep them from decay , There were some cause the same to Idolize , And give the lye to that which I do say : But neither can such things themselves endure Without the hazzard of a Change one hour , Nor such as trust in them can they secure From dismal days , or Deaths prevailing power . If Beauty could the beautiful defend From Deaths dominion , then fair Absalome Had not been brought to such a shameful end : But fair and foul unto the Grave must come . If Wealth or Scepters could Immortal make , Then , wealthy Croesus , wherefore art thou dead ? If Warlike Force , which makes the World to quake , Then why is Julius Caesar perished ? Where are the Scipio'● , Thunderbolts of War ? Victorious Pompey , Cesars Enemee ? Stout Hannibal , Rome's Terrour , known so far ? Great Alexander , what 's become of thee ? If Gifts and Bribes Deaths favour might but win , If Power it force , or Threatnings might it fray ; All these and more , had still surviving bin : But all are gone , for Death will take no Nay . Such is this World with all her Pomp and Glory ; Such are the men whom worldly eyes admire : Cut down by Time , and now become a Story , That we might after better things aspire . Go boa●t thy self of what thine heart enjoys , Vain man ! triumph in all thy worldly Bliss : Thy best Enjoyments are but trash and toys ; Delight thy self in that which worthless i● . Omnia praetereunt praeter Amare Deum . FINIS . 
A27038	----	A sermon of iudgement preached at Pauls before the Honourable Lord Maior and aldermen of the city of London, Dec. 17, 1654 and now enlarged / Rich. Baxter. Baxter, Richard, 1615-1691. This text is an enriched version of the TCP digital transcription A27038 of text R13294 in the English Short Title Catalog (Wing B1408). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 256 KB of XML-encoded text transcribed from 157 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A27038 Wing B1408 ESTC R13294 13586420 ocm 13586420 100550 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27038) Transcribed from: (Early English Books Online ; image set 100550) Images scanned from microfilm: (Early English books, 1641-1700 ; 783:7) A sermon of iudgement preached at Pauls before the Honourable Lord Maior and aldermen of the city of London, Dec. 17, 1654 and now enlarged / Rich. Baxter. Baxter, Richard, 1615-1691. [24], 286 p. Printed by R.W. for Nevil Simmons ..., London : 1655. Reproduction of original in Cambridge University Library. eng Bible. -- N.T. -- Corinthians, 2nd. -- Sermons. Judgment Day -- Sermons. Judgment Day -- Early works to 1800. A27038 R13294 (Wing B1408). civilwar no A sermon of iudgement, preached at Pauls before the Honorable Lord Maior and Aldermen of the city of London, Dec. 17. 1654. And now enlarged Baxter, Richard 1655 49191 219 0 0 0 0 0 45 D The rate of 45 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 John Latta Sampled and proofread 2006-03 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A SERMON OF Iudgement , Preached at Pauls before the Honorable Lord Maior and Aldermen of the City of London , Dec. 17. 1654. And now enlarged By Rich. Baxter . Rom. 14.12 . Every one of you shall give account of himself to God . Iohn 5.28 , 29. The hour is coming in the which all that are in the graves shall hear his voice , and shall come forth : They that have done good , to the Resurrection of Life , and they that have done evil , to the Resurrection of Damnation . LONDON , Printed by R.W. for Nevil Simmons Bookseller in Kidderminster , 1655 TO The Right Honorable Christopher Pack , Lord Maior of London ; with the Right worshipful Aldermen . Right Honorable BEeing desired to Preach before you at Pauls , I was fain to preach a Sermon , which I had preached once before to a poor ignorant Congregation in the Countrey , having little leisure for study in London . I was glad to see that the more curious stomacks of the Citizens did not nauseate our plain Countrey Doctrine , which I seemed to discern in the diligent attention of the greatest Congregation that ever I saw met for such a work : But I little expected that you should have so far esteemed that discours , as to have thought it meet for the view of the world , as I understood by a Message from you , desiring it may be Printed . I readily obey your will , when it gives me the least intimation of the will of God . It s possible some others may afford it the like favourable Acceptance and entertainment . I am sure the subject is as Necessa●y as common ; and the Plainness makes it the fitter for the ignorant , who are the far greatest number , and have the greatest need . I have added the 9 , 10 , 11 , and 12. Heads or Common-places , which I did not deliver to you for want of time , and because the rest are too briefly touched ( as contrived for an hours work ) I have enlarged these ; though making them somewhat unsuitable to the rest , yet suitable to the use of those that they are now intended for : The Directions also in the end are added . Blessed be the Father of Lights , who hath set up so many burning and shining lights in your City , and hath watered you so plenteously with the Rivers of his Sanctuary , that you have frequent opportunities for the refreshment of your souls , to the joy of your friends , the grief of your enemies , and the glory of that Providence which hath hitherto maintained them , in despight of Persecution , Heresies and Hell ! It was not alwayes so in London : It is not so in all other places , or famous Cities in the world : Nor are you sure that it will be alway so with you . It doth me good to remember what blessed Lights have shined among you , that now are more gloriously shining in a higher sphere : Preston , Sibbes , Stoughton , Tayl●r , Stock , Randal , Gouge , Gataker , with multitudes more that are now with Christ ! It did me good to read in the Preface to Mr. Gatakers funeral Sermon , by one of your Reverend and faithful Guides , what a number of sound and unanimous Labourers are yet close at work in that part of Christs Vineyard ! And it did me good in that short experience and observation while I was there , to hear and see so much of their Prudence , Unity and Fidelity . Believe it , it is the Gospel of Christ that is your Glory : and if London be more honorable then other great and famous Cities of the earth , it is the light of Gods face , and the plenty and power of his Ordinances and spirit that doth advance and honour it . O know then the day of you visitation ! Three things I shall take leave to propound to your Consideration , which I am certain God requireth at your hands . The first is , that you grow in knowledge , humility , heavenlyness and Vnity , according to the blessed means that you enjoy . In my eyes ▪ it is the greatest shame to a people in the world , and a sign of barbarousness , or blockishness , when we can hear and read what famous , learned powerful Minister such a place , or such a place had , and yet see as much ignorance , ungodlyness , unruliness , and sensuality , as if the Gospel had scarce ever been there . I hope it is not thus with you : but I have found it so in too many places in England : We that never saw the faces of their Ministers , but have only read their holy Labors , have been ready to think , sure there are but few ignorant or ungodly ones in such a Congregation ! Sure they are a people rich in Grace , and eminently qualified above their brethren , who have lived undersuch Teaching as this ! At least , sure there can be none left that have an enmity to the fear of God! But when we have come to the Towns where such men spent their lives , and laid out their labours , we have found ignorant , sott●sh worldlings , unprofitable or giddy unstable Professors , and some haters of godliness among them . O what a shame is this to them in the eyes of wise men ! and what a confounding aggravation of the●r sin before God! Thrive therefore and be fruitful in the Vineyard of the Lord , that it may not repent him that he hath planted and watered you . The second is this ; Improve your interest to the utmost , for the continuance of a faithful Ministery among you : and when any places are void , do what you can to get a supply of the most Able men . Your City is the Heart of the Nation : you cannot be sick but we shall all feel it . If you be infected with false Doctrines , the Countreys will ere long receive the Contagion . You have a very great influence on all the Land , for good or evil ! And do you think the undermining enemies of the Church have not a special Design upon you in this point ? and will not promote it as far as is in their power ? Could they but get in Popish or Dividing Teachers among you , they know how many advantages they should gain at once ! They would have some to grieve and trouble your faithful Guides ▪ and hinder them in the work , and lessen that estimation which by their Vnity they would obtain : And every Deceiver will hope to catch some fish , that casteth his Net among such store . We beseech you , if there be Learned , Holy , Judicious men in England , that can be had for supply on such occasions , let them be yours ; that you may be fed with the Best , and Guided by the Wisest , and we may have all recourse to you for advice : and where there are most Opposers and Seducers , there may be the most Powerful , Convincing helps at hand : Let us in the Countrey have the honest raw young Preachers , and see that you have the chief Fatherspunc ; and Pillars in the Church . I speak it not for your sakes alone , but because we have all Dependance on you . The third thing which I humbly Crave , is , that you will Know them which Labour among you , and are over you in the Lord , and admonish you , and to esteem them very highly in love for their works sake ; and be at Peace among your selves . 1 Thes. 5.12 , 13. And that you will instead of grieving or rejecting your Guides , Obey them that have the Rule over you , and submit yourselves ; for they watch for your souls as they that must give account , that they may do it with joy , and not with grief , for that is unprofitable for you . Heb. 13.17.7 . Encourage your Teachers , for their work is great , their spirits are weak they are but frail men ; the enemy is more industrious against them then any men ; & their discouragements are very many , and the difficulties which they must encounter are very great . Especially , Obey , Submit and Encourage them in the work of Government and Exercise of Christs Discipline , and managing the Keyes of the Kingdom which he hath put into their hands . Do you not perceive what a strait your Teachers are in ! The Lord Iesus requireth them to exercise his Discipline faithfully and impartially : He giveth them not empty Titles of Rule , but layes upon them the burden of ruling : It is his work , more then their Honor that he intends : and if they will have the Honor , it must be by the work . The work is , as to Teach the ignorant , and convince the unbelieving and gainsaying , so to admonish the disorderly and scandalous , and to reject and cast out of the Communion of the Church the Obstinate and Impenitent ; and to set by the Leprous , that they infect not the rest ; and to separate thus the pretious from the vile , by Christs Discipline , that dividing separations , and soul-destroying Transgressions may be prevented or cured . This work Christ hath charged upon them , and will have it done whoever is against it . If they obey him and do it , what a tumult , what clamours and discontents will they raise ! How many will be ready to rise up against them with hatred and scorn ! though it be the undoubted work of Christ , which even under persecution was performed by the Church-Guides . When they do but keep a scandalous untractable sinner from the Communion of the Church in the Lords Supper , what repinings doth it raise ! But , alas , this is a small part of the Discipline : If all the apparently obstinate and impenitent were cast out , what a stir would they make ! And if Christ be not obeyed , what a stir will conscience make ? And it is not only between Christ and men , but between men and men , that your Guides are put upon such streights . The Separatists reproach them for suffering the Impenitent to continue members of their Churches , and make it the pretence of their separation from them ; having little to say of any moment against the authorized way of Government ; but only against our slackness in the Execution . And if we should set to the close exercise of it , as is meet , how would City and Countrey ring of it , and what Indignation should we raise in the multitude against us ! O what need have your Guides of your Encouragement and best Assistance in this streight ! God hath set them on a work so ungrateful and displeasing to flesh and blood , that they cannot be faithful in it , but twenty to one they will draw a world of Hatred upon themselves , if not mens fists about their ears . Festred sores will not be lancht and search with ease : Corrupted members are unwilling to be cut off , and cast aside : Especially if any of the great ones fall under the censure , who are big in the eyes of the world and in their own . And yet our Soveraign Lord must be obeyed ; and his house must be swept , and the filth cast out , by what names or Titles soever it be dignified with men : He must be pleased , if all be displeased by it . VVithdraw not your help then from this needful work . It is by the Word , Spirit and Ministery , that Christ the King of his Church doth Govern it : Not separatedly , but joyntly , by all three : To disobey these , is to disobey Christ : and subjection to Christ is Essential to our Christianity . This well thought on might do much to recover the Unruly that are Recoverable . You may conjecture by the strange opposition that Church-Government meets with from all sorts of carnal and corrupted minds , that there is somewhat in it that is eminently of God . I sha●l say no more but this , that It is an Able , Judicious , Godly , Faithful ministery , not barely heard and applauded , but humbly and piously submitted to , and obeyed in the Lord , that musst be your truest present glory , and the means of your everlasting Peace and Joy . So testifieth from the Lord , Your servant in the faith of Christ . Rich. Baxter . To the Ignorant , or Careless Reader . SEeing the Providence of God hath commanded forth this plain Discourse , I shall hope ( upon experience of his dealing in the like cases , with me ) that he hath some work for it to do in the world . Who knows but it was intended for the saving of thy soul by opening thine eyes and awaking thee from thy sin , who art now in Reading of it ! Be it known to thee , it is the certain Truth of God , and of high concernment to thy soul that it treateth of ; and therefore requireth thy most sober Consideration . Thou hast in it ( how weakly soever it is managed by me ) an advantage put into thy hand from God , to help thee in the greatest work in the world , even to prepare for the great approaching Judgement . In the name of Go● , I require thee , cast not away this advantage : Turn no away thine ears or heart from this warning that is sent to thee from the living God! Seeing all the world cannot keep thee from judgement , nor save thee in Iudgement : let not all the world be able to keep thee from a speedy and serious prepartion for it . Do it presently , lest God come before thou are ready ! Do it seriously , lest the Temepter over-reach thee , and thou shouldest be found among the foolish self-deceivers , when it is too late to do it bttter . I intreat this of thee on the behalf of thy soul , and as thou tendrest thy everlasting Peace with God , that thou wouldest afford these matters thy deepest Consideration . Think on them , whether they are not True , and weighty : Think of them lying down and rising up . And seeing this small Book is faln into thy hands , all that I would beg of thee concerning it , is , that thou wouldest bestow now and then an hour to read it , and read it to thy family or friends as well as to thy self : and as you go ▪ Consider what you read , and Pray the Lord to help it to thy heart , and to assist thee in the Practise , that it may not rise up in Judgement against thee . If thou have not leisure at other , take now and then an hour on the Lords dayes , or at a night to that purpose , and if any passage through brevity ( specially neer the beginning ) seem dark to thee , Read it again , and again , and ask the help of an Instructer , that thou maiest unders●and it . May it but help thee out of the snares of sin , and promote the saving of thy Immortal soul , and thy comfortable appearance at the great day of Christ , I have the thing which I intended and desired . The Lord open thy Heart , and accompany his Truth with the Blessing of his Spirit ! Amen . A SERMON Of Judgement , Preached at Pauls before the Honourable Lord Maior and Aldermen of the City London , Dec. 17. 1654 2 Cor. 5.10 , 11. For we must all Appear before the Judgement Seat of Christ , that every one may receive the things done in his body ; according to that he hath done , whether it be good or bad . Knowing therefore the terrors of the Lord we perswade men . IT is not unlikely , that some of those wits that are taken more with things New then with things Necessary , will marvel that I choose so common a subject , and tell me that they all know this already ▪ But I do it purposely upon these following Considerations . 1. Because I well know , that it is these common Truths that are the great and necessary things which mens everlasting happiness or misery doth most Depend upon . You may be ignorant of many Controversies and Inferiour points , without the danger of your souls , but so you cannot of these Fundamentals . 2. Because its apparent by the lives of men , that few know these Common Truths savingly , that think they know them . 3. Because there are several degrees of knowing the same Truths , and the best are imperfect in degree . The principal growth in knowledge that we should look af●er , is not to know more matters then we kne● before , but to know that better , and with a clearer light and firmer apprehension , which we darkly and sleightly knew before . You may more safely be without any knowledge at all of many lower Truths , then without some further degree of the knowledge of those which you already know . 4. Besides it is known by sad experience , that many perish who know the Truth , for want of the Consideration of it , and making use of what they know , and so their knowledge doth but condemn them . We have as much need therefore , to teach and help you to get these Truths which you know into your hearts and lives , as to tell you more . 5. And indeed , it is the impression of these great and master-Truths , wherein the vitals and essentials of Gods Image upon the soul of man doth consist : And it is these Truths that are the very Instruments of the great works that are to be done upon the heart , by the spirit and our selves . In the right use of these it is , that the Principal part of the skill and holy wisdom of a Christian doth consist : and in the diligent and constant use of these lyeth the life and trade of Christianity . There is nothing amiss in mens hearts or lives , but it is for want of sound knowing and believing , or well using these fundamentals . 6. And moreover , me thinks , in this choice of my subject , I may expect this advantage with the hearers , that I may spare that labour that else would be necessary for the proof of my doctrine : and that I may also have easier access to your hearts , and have a fuller stroak at them , and with less resistance . If I came to tell you of any thing not Common , I know not how far I might expect belief from you . You might say , these things are uncertain to us , or all men are not of this mind : But when every hearer confesseth the Truth of my Doctrine , & no man can deny it , without denying Christianity it self , I hope I may expect that your hearts should the sooner receive the Impression of this Doctrine , and the sooner yield to the duties which it directs you to ; and the easier let go the sins which from so certain a truth shall be discovered . The words of my text , are the reason which the Apostle giveth both of his perswading other men to the fear of God , and his care to approve to God his own heart and life . They contain the Assertion and Description of the great Judgement , and one use which he makes of it . It assureth us , that Judged we must be ; and who must be so Judged , and by whom , and about what , and on what terms , and to what end . The meaning of the words , so far as is necessary , I shall give you briefly . We all , both we Apostles that Preach the Gospel , and you that hear it , must , willing or unwilling , there is no avoiding it , Appear , stand forth or make our appearance , and there have our hearts and wayes laid open , and appear as well as we . Before the Iudgement seat of Christ ; i.e. before the redeemer of the world , to be Judged by him as our Rightful Lord . That every one , even of all mankind which are , were , or shall be , without exception ; May receive , that is , may receive his sentence adjudging him to his due ; and then may receive the execution of the sentence ; and may go away from the barr with that Reward or Punishment that is his due according to the Law by which he is Judged . The things done in his body , that is , the due Reward of the works done in his body : or as some copies read it , The things proper to the body , i.e. due to the man , even body as well as soul . According to what he hath done , whether it be good or bad : i ▪ e. This is the cause to be tried and Judged , whether men have done well or ill whiles they were in the flesh , and what is due to them according to their deeds . Knowing therefore , &c. i.e. Being certain therefore that these things are so , and that such a Terrible Judgement of Christ will come , we perswade men to become Christians and live as such , that they may then speed well when others shall shall be destroyed : or as others , Knowing the fear of the Lord , that is , the true Religion , we perswade men . Doct. 1. There will be a Judgement . Doct. 2. Christ will be the Judge . Doct. 3. All men shall there appear . Doct. 4. Men shall be then Judged according to the works that they did in the flesh , whether good or evil . Doct. 5. The end of Judgement is , that men may receive their final due by Sentence and Execution . Doct. 6. The knowledge and consideration of the terrible Judgement of God , should move us to perswade , and men to be perswaded to careful preparation . The ordinary method for the handling of this subject of Judgement should be this . 1. To shew you what Judgement is in the General , and what it doth contain : and that is , 1. The persons . 2. The cause . 3. The Actions . 1. The parties are , 1. the Accuser . 2. the Defendant . 3. Somtime Assistants . 4. The Judge . 2. The cause contains , 1. the Accusation . 2. the Defence . 3. With the Evidence of both . 4. and the Merit . The Merit of the cause is , as it agreeth with the Law and Equity . 3. The Judicial Actions are , I. Introductory . 1. Citation . 2. Compulsion if need be . 3. Appearance of the Accused . II. Of the Essence of Judgement , 1. Debate by ● the Accuser , 2. Defendant , called the Disceptation of the cause . 2. By the Judge . ● . Ex : ploration . 2. Sentence . 3. To see to the Execution : But because the Method is less suitable to your capacities ; and hath something humane , I will reduce all to these following heads . 1. I will shew what Judgement is . 2. Who is the Judge ; and why . 3. Who must be Judged . 4. Who is the Accuser . 5. How the citation , constraint and appearance will be . 6. What is the Law by which men shall be Judged . 7. What will be the cause of the day : what the Accusation , and what must be the just Defence . 8. What will be the Evidence . 9. What are those frivolous insufficient excuses by which the unrighteous may think to escape . 10. What will be the sentence : who shall dye and shall live ; and what the Reward and Punishment is . 11. What are the Properties of the Sentence . 12. What and by whom the execution will be . In these particular heads we contain the whole doctrine of this Judgement , and in thi● more familiar method shall handle it . 1. FOR the first , Judgement as taken largely , comprehendeth all the forementioned particulars ; As taken more strictly for the Act of the Judge , it is the Tryal of a Controverted case . In our case not these things following . 1. Gods Judgement is not intended for any Discovery to himself of what he knows not already : he knoweth already what all men are ; and what they have done ; and what is their due . But it is to discover to others and to men themselves the ground of his sentence , that so his Judgement may attain its end ; for the glorifying his grace on the Righteous , and for the convincing the wicked of their sin and de●ert , and to shew to all the world the Righteousness of the Judge , and of his Sentence and Execution , Rom. 3.4.26 . and Rom. 2.2 . 2. It is not a Controversie therefore undecided in the mind of God that is there to be decided ; but onely one that is undecided , as to the knowledge and mind of creatures . 3. Yet is not this Judgement a bare Declaration , but a Decision , and so a Declaration thereupon : the cause will be then put out of controversie , and all further expectation of Decision be at an end ; and with the justified there will be no more Accusation , and with the condemned no more hope for ever . II. FOR the second thing , who shall be the Judge , I answer , the Judge is God himself by Iesus Christ . 1. Principally , God as Creator . 2. As also , God as Redeemer ; the humane nature of Jesus Christ having a derived subordinate power . God lost not his right to his creature either by mans fall , or the Redemption by Christ , but by the latter hath a new and further right : but it is in and by Christ that God Judgeth : For as meer Creator of innocent man , God judgeth none , but hath committed all Judgement to the Son , who hath procured this right by the redeeming of fallen man , John 5.22 . But as the Son only doth it in the neerest sense , so the Father as Creator doth it remotely and principally . 1. In that the power of the Son is derived from the Father , and so standeth in subordination to him as Fountain or Efficient . 2. In that the Judgement of the Son ( as also his whole Mediatorship ) to bring men to God their maker as their ultimate end , and recover them to him from whom they are faln , and so as a means to that end , the Judgement of the son is subordinate to the Father . From hence you may see these following Truths worthy your consideration . 1. That all men are Gods creatures , and none are the workmanship of themselves or any other ; or else the Creator should not Judge them on that right . 2. That Christ dyed for All , and is the Redeemer of the world , and a sacrifice for All ; or else he should not Judge them on that Right . For he will not Judge wicked men as he will do the Devils , as the meer enemies of his Redeemed ones , but as being themselves his subjects in the world , and being bought by him , and therefore become his own , who ought to have glorified him that bought them , 2 Cor. 5.14 , 15. 2 Pet. 2.1 . 1 Cor. 6. ●9 , 20. 1 Ioh. 2.2 . Heb. 2.9 . 1 Tim. 2.6 , 7. 3. Hence it appeareth that all men were under some Law of Grace , and did partake of some of the Redeemers mercy . Though the Gospel came not to all , yet all had that mercy which could come from no other Fountain but his Blood , and which should have brought them neerer to Christ then they were , ( though it were not sufficient to bring them to believe : ) and which should have led them to Repentance . Rom. 2.4 . For the neglecting of which they justly perish ; and not meerly for sinning against the Law that was given man in innocency : Were that so , Christ would not Judge them as Redeemer , and that for the abuse or not-improvement of his Talents , as he tels us he will do , Mat. 25. per totum . 4. If God will be the Judge , then none can expect by any shifts or indirect means scape at that Day . For how should it be ? 1. It is not possible that any should keep out of sight , or hide their sin and the evil of their actions , and so delude the Judge : God will not be mocked now , nor deceived then , Gal. 6.7 . they grossly deceive themselves that imagine any such thing : God must be Omniscient and All-seeing , or he cannot be God . Should you hide your cause from men and from Devils , and be ignorant of it your selves , yet cannot you hide it from God . Never did there a thought pass thy a heart , or a word pass thy mouth , which God was not acquainted with : and as he knows them , so he doth observe them . He is not as Imperfect man , taken up with other business , so that he cannot mind All . As easie is it with him to observe every Thought , or Word , or Action of thine , as if he had but that one in the world to observe : and as easie to observe each particular sinner , as if he had not another creature to look after in the world . He is a fool indeed that thinks now that God takes no notice of him , Ezek. 8.12 . and 9.9 . or , that thinketh then to escape in the croud : He that found out one Guest that had not on a wedding Garment , Mat. 22.12 . will then find out every unholy soul , and give him so sad a saluation as shall make him speechles , Job 11.11 . For he knoweth vain man ; he seeth wickedness also , and will he not consider it ? 2. It is not possible that any should scape at that Day by any Tricks of with and false Reasoning in their own Defence . God knoweth a sound Answer from an unsound , and a Truth from a Lye . Righteousness may be perverted here on earth , by out-witting the Judge ; but so will it not be then : To hope any of this , is to hope that God will not be God . It is in vain then for the unholy man to say he is holy ; or extenuate his sin : To bring forth the counterfeit of any Grace , and plead with God any shells of hypocritical performances , and to think to prove a Title to heaven by any thing short of Gods Condition ; all these will be vain attempts . 3. And as impossible will it prove by fraud or flattery , by perswasion or bribery , or by any other means , to pervert Justice , by turning the mind of God who is the Judge : Fraud and flattery , bribery and importunity may do much with weak men ; but with God they will do nothing : Were he changable and partial , he were not God . 4. If God be Judge , you may see the Cavils of Infidels are foolish , when they ask , How long will God be in Trying and Judging so many persons , and taking an Account of so many VVords , and Thoughts , and Deeds ? Sure it will be a long time , and a difficult work . As if God were as man , that knoweth not things till he seek out their Evidence by particular signs . Let these fools understand , if they have any understanding , that the infinite God can shew to every man at once , all the thoughts , and words , and actions that ever he hath been guilty of . And in the twink of an eye , even at one view , can make all the world to see their wayes and their deservings . Causing their consciences and memories to present them all before them in such a sort , as shall be equivalent to a verbal debate , Psal. 50.21 , 22. he will set them in Order before them . 5. If Jesus Christ be the Judge , then what a comfort must it needs be to his members , that he shall be Judge that loved them to the death , and whom they loved above their lives : and he who was their Rock of hope and strength , and the desire and delight of their souls ! 6. And if Iesus Christ must be the Iudge , what confusion will it bring to the faces of his enemies , and of all that set light by him in the day of their visitation ? to see Mercy turned against them , and he that dyed for them , now ready to condemn them : and that blood and grace which did Aggravate their sin , to be pleaded against them to the increase of their misery , how sad will this be ! 7. If the God of Love , and Grace , and Truth be Judge , then no man need to fear any wrong . No subtilty of the Accuser , nor darkness of Evidence : no prejudice , or partiality , or whatsoever else may be imagined , can there appear to the wrong of your cause . Get a good cause and fear nothing ; and if your cause be bad , nothing can deliver you . III. FOR the third point , Who are they that must be Judged ? Answ. All the rational creatures in this lower world . And it seems , Angels also , either all or some : But because their case is more darkly made known to us , and less concerns us , we will pass it by . Every man that hath been made or born on earth ( except Christ , who is God and man , and is the Iudge ) must be judged . If any foolish Infidel shall say , VVhere shall so great a number stand ? I answer him ; that he knoweth not the things invisible : either the nature of spirits , and spiritual bodies : nor what place containeth them , or how ; but easily he may know , that he that gave them all a Being , can sustain them all , and have room for them all , and can at once disclose the thoughts of all , as I said before . The first in Order to bejudged , are , the Saints , Mat. 25. and then with Christ they shall Judge the rest of the world , 1 Cor. 6.2 , 3. not in an equal Authority and Commission with Christ , but as the present Approvers of his Righteous Iudgement . The Princes of the earth shall stand then before Christ , even as the Peasants ; and the honourable as the base ; the rich and the poor shall meet together , and the Lord shall judge them all , Prov. 22.2 . No man shall be excused from standing at that Barr , and giving up their Account , and receiving their doom . Learned and unlearned ; young and old ; godly and ungodly ; all must stand there . I know some have vainly imagined , that the righteous shall not have any of their sins mentioned , but their graces and duties only ; but they consider not , that things will not then be transacted by words as we do now but by clear discoveries by the infinite Light ; and that if God should not discover to them their sins , he would not discover the Riches of his Grace in the pardon of all these sins : Even then must they be humbled in themselves , that they may be glorified ; and for ever cry , Not unto us Lord , but unto thy name be the glory . IV. FOR the fourth particular ; VVho will be the Accuser ? Answ. 1. Satan is called in Scripture the Accuser of the Brethren , Rev. 12.10 . and we find in Iob 1. and other places , that now he doth Practice it even before God , and therefore we judge it probable that he will do so then . But we would determine of nothing that Scripture hath not clearly determined . 2. Conscience will be an Accuser , though especially of the wicked , yet in some sense of the righteous : for it will tell the truth to all : and therefore so far as men are faulty , it will tell them of their faults . The wicked it will accuse of unpardoned sin , and of sin unrepented of ; the godly only of sin repented of and pardoned . It will be a Glass wherein every man may see the face of his heart and former Life , Rom. 1.15 . 3. The Judge himself will be the Principal Accuser ; for it is he that is wronged , and he that prosecutes the cause , and will do Iustice on the wicked ; God judgeth even the Righteous themselves to be sinners , or else they could not be pardoned sinners ; But he judgeth the wicked to be impenitent , unbelieving , unconverted sinners . Remember what I said before , that it is not a verbal Accusation , but an opening of the Truth of the Cause to the view of our selves and others , that God will then perform . Nor can any think it unworthy of God to be mens Accuser by such a disclosure , it being no dishonour to the purest light to reveal a dung-hill , or to the greatest Prince to Accuse a Traytor . Nor is it unmeet that God should be both Accuser and Judge ; seeing he is both absolute Lord , and so far beyond all suspition of Injustice . His Law also doth virtually accuse , Iohn 5.45 . but of this by it self . V. FOR the fifth particular , How will the sinners be called to the Barr ? Answ. God will not stand to send them a Citation , nor require him to make his Voluntary Appearance ; but willing or unwilling he will bring them in . 1. Before each mans particular Judgement , he sendeth death to call away his soul : A surly Serjeant , that will have no Nay ; How dear so ever this world may be to men , and how loth soever they are to depart , away they must , and come before the Lord that made them ; Death will not be bribed . Every man that was set in the Vineyard in the morning of their lives , must be called out at evening to Receive according to what he hath done ; then must the naked soul alone appear before , its Judge , and be accomptible for all that was done in the body ; and be sent before till the final Judgement , to remain in happiness or misery , till the body be raised again and joyned to it . In this appearance of the soul before God , it seemeth by Scripture , that there is some Ministery of Angels ; for Luk. 16.22 . it is said , that the Angels carried Lazarus , that is , his soul , into Abrahams bosom : What local motion there is , or situation of souls , is no fit matter for the enquiry of mortals ; and what it is in this that the Angels will do , we cannot clearly understand as yet ; But most certain it is , that as soon as ever the soul is out of the Body , it comes to its account before the God of Spirits . 2. At the end of the world the bodies of all men sha●l be raised from the earth , and jo●ned again to their souls ; and the soul and body shall be judged to their endless state ; and this is the great and general Judgement , where all men shal at once appear . The same power of God that made men of nothing , will as easily then New make them by a Resurrection ; by which he will add much more perfection , even to the wicked in their Naturals , which will make them capable of the greater misery ; even they shall have immortal and incorruptible bodies , which may be the subjects of immortal woe , 1 Cor. 15.53 Iohn 5.28 , 29. Of this Resurrection , and our Appearance at Judgement , the Angels will be some way the Ministers : As they shall come with Christ to Judgement , so they shall sound his Trumpet , 1 Thes. 4.16 . and they shall gather the wicked out of Gods Kingdom ; and they shall gather the Tares to burn them , Mat. 13.39 ▪ 40 , 41. in the end of the world the Angels shall come forth and sever the wicked from among the just , and shall cast them into the Furnace of fire , Mat. 17.49 , 50. FOR the sixth particular , What Law is it that men shall be Iudged by ? Answ. That which was given them to live by : Gods Law is but the sign of his will , to teach us what shall be due from us and to us : Before we fell he gave us such a Law as was suitable to our perfection : when we had sinned and turned from him , as we ceased not to be his creatures , nor he to be our Lord , so he destroyed not his Law , nor discharged or absolved us from the duty of our obedience . But because we stood condemned by that Law , and could not be Justified by it , having once Transgressed it , he was pleased to make a Law of Grace , even a new remedying Law , by which we might be saved from the deserved punishment of the Old. So we shall be tryed at Judgement upon both these Laws , but ultimatly upon the Last . The first Law commanded perfect Obedience , and threatned Death to us if ever we disobeyed ; the second Law finding us under the Guilt of sin against the first , doth command us to Repent and Believe in Christ , and so to return to God by him ▪ and promiseth us pardon of all our sins upon that Condition , and also if we persevere , everlasting Glory . So that in Judgement , though it must first be evinced that we are sinners , and have deserved Death according to the Law of pure nature ; yet that is not the upshot of the Judgement . For the enquiry will be next , whether we have accepted the remedy , and so obeyed the Law of grace , and performed its Condition for pardon and salvation ; and upon this our Life or Death will depend . It is both these Laws that condemn the wicked , but it is only the Law of grace that justifieth the righteous . Obj. But how shall Heathens be judged by the Law of grace , that never did Receive it ? Answ. The express Gospel some of them had not , and therefore shall not directly be judged by it ; but much of the Redeemers mercy they did enjoy , which should have led them to repent and seek out after Recovery from their misery , and to come neerer Christ , and for the neglect and abuse of this , they shall be judged ; and not meerly for sinning against the Law that was given us in pure innocency : So that Christ as Redeemer shall judge them as well as others : though they had but one Talent , yet must they give an account of that to the Redeemer , from whom they received it . But if any be unsatisfied in this , let them remember , that as God hath left the state of such more dark to us , and the terms on which he will Iudge them ; so doth it much more concern us to look to the terms of our own Iudgement . Obj. But how shall Infants be judged by the Gospel , that were uncapable of it ? Answ. For ought I find in Scripture , they stand or fall with their parents , &c. on the same terms ; but I leav each to their own thoughts . VII . FOR the seventh Head , VVhat will be the cause of the day to be enquired after ? VVhat the Accusation , and what the Defence ? Answ. This may be gathered from what was last said . The great Cause of the Day will be to enquire and determine , who shall dye and who shall live ; who ought to go to heaven , and who to hell for ever , according to the Law by which they must then be Iudged . 1. As there is a twofold Law by which they must be Iudged , so will there then be a twofold Accusation . The first will be , that they were sinners , and so having violated the Law of God , they Deserve Everlasting Death according to that Law ; If no defence could be made , this one Accusation would condemn all the wo●ld ; for it is most certain that all are sinners , and as certain that all sin deserveth Death . The only defence against this Accusation lyeth in this Plea : Confessing the charge , we must plead that Christ hath satisfied for sins , and upon that consideration God hath forgiven us ; and therefore being forgiven , we ought not to be punished ; To prove this we must shew the pardon under Gods hand in the Gospel . But because this pardoning Act of the Gospel doth forgive none but those that Repent and Believe , and so return to God , and to sincere Obedience for the time to come ; therefore the next Accusation will be , that we did not perform these Conditions of forgiveness ; and therefore being Vnbelievers , Impenitent and Rebels against the Redeemer we have no right to pardon , but by the sentence of the Gospel , are lyable to a greater punishment , for this contempt of Christ and Grace . This Accusation is either true or false ; where it is true , God and Conscience who speak the truth may well be said to be the Accusers : Where it is false , it can be only the work of Satan the malitious adversary ; who , as we may see in Iobs case , will not stick to bring a false Accusation . If any think that the Accuser will not do so vain a work , at least they may see that potentially , this is the Accusation that lyeth against us and which we must be justified against . For all Iustification implyeth an Actual or Potential Accusation . He that is truly accused of final Impenitency , or Unbelief , or Rebellion , hath no other Defence to make , but must needs be condemned . He that is falsly accused of such non-performance of the condition of Grace ▪ must deny the Accusation , and plead his own personal Righteousness as against that Accusation , and produce that Faith , Repentance and sincere Obedience and Perseverance by which he fulfilled that Condition , and so is Evangelically Righteous in himself , and therefore hath part in the blood of Christ which is instead of a Legal righteousness to him ▪ in all things else , as having procured him a pardon of all his sin , and a right to everlasting glory . And thus we must then be Justified by Christs satisfaction only , against the accusation of being sinners in general , and of deserveing Gods wrath for the Breach of the Law of works : But we must be justified by our faith , repentance and sincere Obedience it self , against the accusation of being Impenitent , Vnbelievers , and Rebels against Christ , and having not performed the Condition of the promise , and so having no part in Christ and his Benefits . So that in summ you see , that the cause of the day will be to enquire , whether being all known sinners , we have accepted of Christ upon his terms , and so have right in him and his benefits , or not ? Whether they have forsaken this vain world for him , and loved him so faithfully , that they have manifested it , in parting with these things at his Command . And this is the meaning of Mat. 25. Where the enquiry is made to be , whether they have fed and visited him in his members , or not ? That is , whether they have so far loved him as their Redeemer , and God by him , as that they have manifested this to his members according to Opportunity ▪ though it cost them the hazard or loss of all : Seeing danger , and labor , and cost , are fitter to express Love by , then empty Complements and bare Professions . Whether it be particularly enquired after , or only taken for granted that men are sinners , and have deserved Death according to the Law of works , and that Christ hath satisfied by his death , is all one as to the matter in hand , seeing Gods enquiry is but the Discovery and Conviction of us . But the last Question which must decide the Controversie will be , whether we have performed the condition of the Gospel ? I have the rather also said all this , to shew you in what sense these words are taken in the text , that Every man shall be Judged according to what he hath done in the flesh , whether it be good or bad . Though every man be Judged worthy of Death for sinning , yet every man shall not be Judged to dye for it : and no man shall be Judged worthy of Life for his good works : It is therefore according to the Gospel , as the rule of judgement , that this is meant . They that have Repented and Believed , and returned to true , though imperfect Obedience , shall be Iudged to everlasting Life , according to these works ; not because these works Deserve it , but because the free Gift in the Gospel , through the blood of Christ , doth make these things the condition of our possessing it : They that have lived and dyed Impenitent , Unbelievers and Rebels against Christ , shall be judged to everlasting punishment , because they have deserved it , both by their sin in general against the Law , and by these sins in special against the Gospel . This is called the Merit of the Cause , that is , what is a mans due according to the true meaning of the Law ; Though the due may be by free gift . And thus you see what will be the cavil of the Day , and the matter to be enquired after and decided , as to our Life or Death . VIII . THE next point in our method , is , to shew you , What will be the Evidence of the Cause ? Answ. There is a five fold Evidence among men ▪ 1. When the fact is notorious . 2. The knowledge of an unsuspected Competent Iudge . 3. The parties Confession . 4. Witness . 5. Instruments and visible effects of the action . All these Evidences will be at hand , and any one of them sufficient for the conviction of the guilty person at that day . 1. As the sins of all men ; so the Impenitency and Rebellion of the wicked was notorious , or at least will be then . For though some play the hypocrites and hide the matter from the world and themselves , yet God shall open their hearts and former lives to themselves , and to the view of all the world . He shall set their sins in order before them so , that it shall be utterly in vain to deny or excuse them ▪ If any men will then think to make their cause as good to God as they can now do to us , that are not able to see their hearts ▪ they will be foully mistaken . Now they can say they have as good hearts as the best : then God will bring them out in the light ; and shew them to themselves and all the world , whether they were good or bad . Now they will face us down that they do truly Repent , and they obey God as well as they can , but God that knoweth the Deceivers , will then undeceive them . We cannot now make men acquainted with their own unsanctified hearts , nor convince them that have not true Faith , Repentance or Obedience ; but God will convince them of it ; They can find shifts and false answers to put off a Minister with ; but God will not so be shifted off . Let us preach as plainly to them as we can and do all that ever we are able to acquaint them with the impenitency and unholyness of their own heart , and the necessity of a new heart and life , yet we cannot do it ; but they will Believe whether we will or not , that the old heart will serve the turn ; But how easily will God make them know the contrary ? We plead with them in the dark ; for though we have the candle of the Gospel in our hands when we come to shew them their corruption , yet they shut their eyes , and are wilfully blind . But God will open their eyes whether they will or not , not by holy Illumination , but by forced conviction ; and then he will plead with them as in the open light . See here thy own unholy soul , canst thou now say thou didst love me above all ? canst thou deny but thou didst love this world before me ? and serve thy flesh and lusts , though I told thee if thou didst so thou shouldst dye ? Look upon thy own heart now , and see whether it be a holy or an unholy heart ; a spiritual or a fleshly heart ; a heavenly or an earthly heart ? Look now upon all the course of thy life , and see whether thou didst live to me , or to the world and thy flesh ? Oh how easily will God convince men then of the very sins of their thoughts , and in their secret Closets , when they thought that no witness could have disclosed them ! Therefore it s said , that the Books shall be opened , and the dead Iudged out of the books , Rev. 20.12 . Dan. 7.10 . The second Evidence will be the knowledge of the Judge . If the sinner would not be convinced , yet it is sufficient that the Judge knoweth the Cause ; God needeth no further witness ; he saw thee committing adultery in secret , lying , stealing , forswearing in secret . If thou do not know thy own heart to be unholy , it is enough that God knoweth it . If you have the face to say , Lord , when did we see thee hungry ? &c. Mat. 25.44 . yet God will make good the charge against thee , and there needeth no more Testimony then his own . Can foolish sinners think to lie hid or escape at that day , that will now sin wilfully before their Judge ? that know every day that their Judge is looking on them while they forget him , and give up themselves to the world , and yet go on even under his eye , as if to his face they dared him to punish them ? 3. The third Evidence will be , the sinners Confession . God will force their own Consciences to witness against them , and their own tongues to confess the Accusation . If they do at first excuse it , he will leave them speechless , yea and condemning themselves before they have done . Oh what a difference between their language now and then ! Now we cannot tell them of their sin and misery , but they either tell us of our own faults , or bid us look to our selves , or deny or excuse their fault , or make light of it ; but then their own tongues shall confess them , and cry out of the wilful folly that they committed , and lay a heavyer charge upon them then we can now do . Now if we tell them that we are afraid they are unregenerate , and least their hearts are not truly set upon God ; they will tell us they hope to be saved with such hearts as they have ; But then , Oh how they will confess the folly and falsness of their own hearts ! You may see a little of their case even in despairing sinners on earth , how far they are from denying or excusing their sins . Judas crys out . I have sinned in betraying Innocent blood , Mat. 27.4 . out of their own mouth shall they be Judged . That very tongue that now excuseth their sin , will in their torments be their great Accuser . For God will have it so to be . 4. The fourth Evididence will be the witness of others . Oh how many thousand witnesses might there be produced , were there need , to convince the guilty soul at that day ! 1. All the Ministers of Christ that ever preached to them , or warned them , will be sufficient witnesses against them : we must needs testifie that we preached to them the truth of the Gospel , and they would not believe it . We preached to them the goodness of God , yet they set not their hearts upon him ▪ we shewed them their sin , and they were not humbled . We told them of the danger of an unregenerate state , and they did not regard us : we acquainted them with the Absolute Necessity of holiness , but they made light of all : We let them know the deceitfulness of their hearts , and the need of a close and faithful examination , but they would not bestow an hour in such a work ; nor scarce once be afraid of being mistaken and miscarrying . We let them know the vanity of this world , and yet they would not forsake it , no not for Christ and the hopes of glory : We told them of the everlasting felicity they might attain , but they would not set themselves to seek it . What we shall think of it then , the Lord knows ; but surely it seemeth now to us a matter of very sad consideration , that we must be brought in as witnesses against the souls of our neighbors and friends in the flesh . Those whom we now unfeignedly love , and would do any thing that we were able to do for their good , whose well fare is dearer to us then all worldly enjoyments : Alas , that we must be forced to testifie to their faces for their condemnation ! Ah Lord , with what a heart must a poor Minister study , when he considereth this , that all the words that he is studying must be brought in for a witness against many of his hearers ! with what a heart must a Minister Preach , when he remembreth that all the words that he is speaking must condemn many , if not most of his hearers ! Do we desire this sad fruit of our Labours ? No : we may say with the Prophet , Jer. 17.16 . I have not desired the woful day , thou knowest : No , if we desired it , we would not do so much to prevent it : we would not study , and preach , and pray , and intreat men , that if it were possible we might not be put on such a task ▪ And doubtless it should make every honest Minister study hard , and pray hard , and intreat hard , and stoop low to men , and be earnest with men in season and out of season , that if it may be , they may not be the condemners of their peoples souls . But if men will not hear , and there be no remedy , who can help it ? Christ himself came not into the world to condemn men , but to save them , and yet he will condemn those that will not yield to his saving work : ●od takes no pleasure in the death of a sinner , but rather that he repent , and return , and live , Ezek. 18.23.32 . and yet he will rejoyce over those to do them hurt , and destroy them that will not return , Deut. 28.63 . And if we must be put on such work , he will make us ; like-minded . The holy Ghost tels us , that the Saints shall Judge the world , 1 Cor. 6.2 , 3. and if they must Judge , they will Judge as God Judgeth ; you cannot blame us for it sinners : we now warn you of it before hand , and if you wil not prevent it blame not us , but your selves . Alas ! we are not our own Masters . As we now speak not to you in our own names , so then we may not do what we list our selves , or if we might , our wills will be as Gods will . God will make us Judge you , & witness against you : Can we absolve you , when the righteous God will condemn you ? when God is against you , whose side would you have us be of ? We must be either against God or you . And can you think that we should be for any one against our Maker and Redeemer ? We must either condemn the Sentence of Jesus Christ , or condemn you : and is not there more reason to condemn you then him ? can we have any mercy on you , when he that made you will not save you , and he that formed you , will shew you no mercy ? Isa. 27.11 . Yea when he that dyed for you , will condemn you , shall we be more merciful then God ? But alas ▪ If we should be so foolish and unjust , what good would it do you ? If we would be false witnesses and partial Judges , it would not save you ; we are not Justified if we Absolve our selves , 1 Cor. 4.4 . how unable then shall we be against Gods Sentence to Justifie you ? If all the world should say , you were holy and penitent , when God knows you were unholy and impenitent ; it will do you no good . You pray every day that his will may be done , and it will be done : It will be done upon you , because it was not done by you . What would you have us say , if God ask us , Did you tell this sinner of the need of Christ , of the glory of the world to come , and the vanity of this ? Should we lie , and say we did not ? what should we say if he ask us , Did not you tell them the misery of their natural state ; and what would become of them if they were not made new ? would you have us lye to God , and say we did not ? Why if we did not , your blood will be required at our hands , Ezek. 33.6 . and 3.18 . and would you have us bring your blood upon our own heads by a lye ? Yea , and to do you no good , when we know that lyes will not prevail with God ? No , no , sinners ; We must unavoidably , testifie to the confusion of your faces . If ●od ask us , we must bear witness against you , and say ; Lord , we did what we could according to our weak abilities , to reclaim them : Indeed our own thoughts of everlasting things were so low , and our own hearts so dull ; that we must confess we did not follow them so close , nor speak so earnestly as we should have done : we did not cry so loud , nor lift up our voice as a Trumpet to awaken them , ( Isa 58.1 . ) we confess we did not speak to them with such melting compassion , and with such streams of tears beseech them to regard , as a matter of such great concernment should have been spoken with ; We did not fall on our knees to them , and so earnestly begg of them for the Lords sake , to have mercy upon their own souls ▪ as we should have done . But yet we told them the Message of God : and we studyed to speak it to them as plainly and as peircingly as we could . Fain we would have convinced them of their sin and misery , but we could not : Fain we would have drawn them to the admiration of Christ , but they made light of it , Mat. 22.5 . We would fain have brought them to the contempt of this vain world , and to set their mind on the world to come . but we could not : Some compassion thou knowest Lord we had to their souls ▪ many a weeping or groaning hour we have had in secret , because they would not hear & obey ; and some sad complaints we have made over them in publike : We told them that they must shortly dye and come to Judgement , and that this world would deceive them , and leave them in the dust ; we told them that the time was at hand when nothing but Christ would do them good , and nothing but the favour of God would he sufficient for their happiness ; but we could never get them to lay it to heart . Many a time did we intreat them to think soberly of this life , and the life to come , and to compare them together with the Faith ▪ of Christians , and the reason of men ; but they would not do it : many a time did we intreat them , but to take now and then an hour in secret to consider who made them , and for what he made them , and why they were sent into this world ; and what their business here is ; and whether they are going , and how it wil go with them at their latter end ; But we could never get most of them to spend one hour in serious thoughts of these weighty matters . Many a time did we intreat them to try whether they were Regenerate or not ? whether Christ and his Spirit were in them , or not ? Whether their souls were brought back to God by Sanctification ? but they would not try : We did beseech them to make sure work ▪ and not leave such a matter as everlasting Joy or Torment to a bold and mad adventure : but we could not prevail : We intreated them to lay all other businesses aside a little while in the world , and to enquire by the direction of the word of God , what would become of them in the world to come ; and to Judge themselves before God came to Judge them , seeing they had the Law and the rule of Judgement before them : but their minds were blinded , and their hearts were hardned and the profit , and pleasure , and honour of this world did e●ther stop their ears , or quickly steal away their hearts , so that we could never get them to a sober consideration , nor ever win their hearts to God . This will be the witness that many a hundred Ministers of the Gospel must give in against the souls of their people at that day . Alas , that ever you should cast this upon us ! For the Lords sake , Sirs , pitty your poor Teachers , if you pitty not your selves . We had rather go a 1000. miles for you ; we had rather be scorned and abused for your sakes : we had rather lay our hands under your fe●t , and beseech you on our knees with tears were we able , then be put on such a work as this . It is you that will do it if it be done ▪ We had rather follow you from house to house , and teach and exhort you , if you will but hear us , and accept of our exhortation . Your souls a●e precious in our eyes , for we know they were so in the eyes of Christ , and therefore we are loth to see this day ; we were once in your case , and therefore know what it is to be blind , and careless ▪ and carnal as you are , and therefore would fain obtain your Deliverance . But if you will not hear , but we must accuse you and we must condemn you ; The Lord Judge between you and us ; For he can witness that it was full sore against our wills . We have been ▪ faulty indeed in doing no more for you , and not following you with restless Importunity ; ( the Good Lord forgive us ; ) but yet we have not betrayed you by silence . 2. All those that fear God , that have lived among ungodly men , will also be sufficient witnesses against them . Alas ! they must be put upon that same work which is very unpleasant to their thoughts , as Ministers are : They must witness before the Lord , that they did as friends and neighbors admonish them : that they gave them a good example , and endeavoured to walk in holyness before them ; but alas ! the most did but mock them , and call them Puritans and precise fools , and thought they made more ado then needs for their salvation : They must be forced to testifie , [ Lord we would fain have drawn them with us to hear the word , and to read it , and to pray in their families , and to sanctifie thy holy day , and take such happy Opportunities for their souls ; But we could not get them to it ; we did in our places what we were able , to give them the Example of a Godly Conversation , and they did but deride us ; they were readier to mark every slip of our lives , and to observe all our Infirmities , and catch at any Accusation that was against us ▪ then to follow us in any work of holy obedience , or care for our everlasting peace ; ] The ●ord knows it is a most heavy thing to consider now , that poor neighbors must be fain to come in against those that they love so dearly and by their Testimony to Judge them to perdition ▪ Oh heavy case to think of , that a master must witness against his own servant . Yea a husband against his own wife , and a wife against her husband ; yea parents against their own children , and say , [ Lord , I taught them thy word , but they would not learn . I told them what would come on it , if they returned not to thee ; I brought them to Sermons , and I prayed with them and for them . I frequently ▪ minded them of these everlasting things ▪ and of this dreadful day ▪ which now they see . But youthful lusts and the temptations of the flesh and the Devil led them away , and I could never get them throughly and soundly to lay it to their hearts ▪ ] Oh you that are parents , and friends , and neighbors , in the fear of God bestir you now ▪ that you may not be put to this at the day of Judgement ▪ Oh give them no rest take no nay of them till you have perswaded their heart from this ▪ world to God , lest you be put to be their condemners : It must be now that you must prevent it , or else never ; now while you are with them , while you and they are in the flesh together , which will be but a little while : Can you but now prevail with them , all will be well , and you may ▪ meet them Joyfully before the Lord . 3. Another witness that will testifie against the ungodly at that day , will be their sinful companions ; those that drew them into sin , or were drawn by them , or joyned with them in it . Oh little do poor drunkards think , when they sit merrily in an Ale-house , that one of them must bear witness against another , and condemn one another ▪ If they thought of this , me thinks it should make them have less delight in that company : Those that now joyn with you in wickedness , shall then be forced to witness , [ I confess Lord I did hear him swear and curse ; I heard him deride those that feared the Lord , and make a jest of a holy life : I saw him in the Ale-house when he should be hearing the Word of God , or reading , or calling upon God , and preparing for this day : I joyned with him in fleshly delights , in abusing thy creature and our own bodies . ] Sinners ; look your companions in the face the next time you are with them , and remember this that I now say ; that those men shall give in Evidence against you , that now are your associates in all your mirth : Little thinketh the fornicator and lustful wanton , that their sinful mates must then bear witness of that which they thought the dark had concealed , and tell their shame before all the world . But this must be the fruit of sin . It s meet that they who encouraged one another in sin , should condemn one another for it . And marvail not at it ; for they shall be forced to it whether they will or no ; Light will not then be hid : They may think to have some ease to their consciences , by accusing and condemning others . When Adam is questioned for his sin , he presently accuseth the woman , Gen. 3.12 . when Judas his conscience was awakened , he runs to the Pharisees with the money that drew him to it , and they cast it back in his own face , and say , See thou to it , what is that to us ? Mat. ●7 . 4 , 5 , 6. Oh the cold comfort that sinners will have in one another at that day ! and the little pleasure that they will find in remembring their evil waies ! Now when a fornicator or a worldling , or a merry voluptuous man is grown old , and cannot act all his sin again , he takes pleasure in rem●mbring and telling others of his former folly ; what he once was ; and what he did ; and the merry hours that he had ; but then when sinners are come to themselves a little more , they will remember and tell one another of these things with another heart . Oh that they did but know now how these things will then affect them ▪ 4. Another witness that will then rise up against them , will be the very Devils that tempted them : They that did purposely draw them to sin , that they might draw them to Torment for sin : They can witness that you harkned to their Temptations , when you would not harken to Gods Exhortations ; They can witness that you obeyed them in working Iniquity . But because you may think the Accusers Testimony is not to be taken , I will not stand on this . Though it is not nothing , where God knoweth it to be true . 5. The very Angels of God also may be witnesses against the wicked : Therefore are we advised in Scripture , not to sin before them , Eccl. 5.6 . 1 Cor. 11.10 . 1 Tim. 5.21 . I charge thee before the Elect Angels , &c. They can testifie that they would have been ministring Spirits for their good , when the wicked rather chose to be slaves to the Spirit of malitiousness . The holy Angels of God do many a time stand by you when ▪ you are sinning ▪ They see you , when you see not them . They are employed by God in some sort for your good , as well as we : And as it is the grief of Ministers , that their labors succeed not , so may we suppose that according to their state and nature it is theirs . For they that Rejoyce in heaven at the Conversion of one sinner , may be said to sorrow , or to lose those joyes , when you refuse to be converted . These noble Spirits , these Holy and Glorious attendants of Christ , that shall wait upon him to Judgement , will be Witnesses against Rebellious sinners , to their Confu●ion . Sirs , you have all in you naturally a fear of Spirits , and invisible powers : Fear them aright : least hearkening to the deceiving Spirits , and refusing the help of the Angels of God , and wilfully sinning before their faces , you should cause them at that day , to the terrour of your souls , to stand forth as witnesses against you , to your Condemnation . 6. Conscience it self will be a most effectual witness against the wicked at that day . I before told you it will be a Discerner , and force them to a Confession : But a further office it hath , even to witness against them . If none else in the world had known of their secret sins , conscience will say , I was acquainted with them . 7. The Spirit of Christ can witness against the ungodly , that he oft moved them to Repent and Return , and they rejected his motions : that he spoke to their hearts in secret , and oft set in with the Minister , and often minded them of their case , and perswaded them to God ; but they resisted , quenched and grieved the Spirit , Act. 7.51 . As the Spirit witnesseth with the Spirits of the righteous that they are the children of God , Rom. 8.16 . so doth he witness with the conscience of the wicked , that they were children of Rebellion , and therefore are justly children of wrath . This Spirit will not alway strive with men ; at last being vexed , it will prove their enemy , and rise up against them , Gen. 6.3 . Isa. 63.10 . If you will needs Grieve it now , it will Grieve you then . Were it not a Spirit of Grace , and were it not free mercy that it came to offer you , the Repulse would not have been so condemning ▪ nor the witness of this Spirit against you so heavy at the last . But it was the Spirit of Jesus , that came with recovering Grace , which you resisted : And though the wages of every sin is death , yet you will find that it will cost you somewhat more to Reject this salvation , than to break the Creators Law of works Kindness , and such Kindness , will not be rejected at easie rates . Many a good motion is now made by the Spirit to the Heart of a sinner , which he doth not ●o much as once obse●ve ; and therefore doth not now Remember them . But then they shall be brought to his Remembrance with a witness . Many a thousand secret motions to Repentance , to Faith , to a Holy Life , will be Then set before the eyes of the poor , unpardoned , trembling sinner , which he had quite forgotten : And the Spirit of God shall testifie to his Confusion , [ At such a Sermon I perswaded thy heart to Repent , and thou wouldest not ; At such a time I shewed thee the evil of thy sin , and perswaded thee to have forsaken it , but thou wouldest not ; I minded thee in thy secret thoughts , of the neerness of Judgement , and the Certainty and VVeight of everlasting things , of the need of Christ , and faith , and holyness , and of the Danger of sinning : but thou didst drown all my motions in the cares and pleasures of the world ▪ Thou harkenedst rather to the Devil than to me : The sensual inclinations of thy flesh did prevail against the strongest Arguments that I used : Though I shewed thee Reasons , undenyable Reasons , from thy Creator , from thy Redeemer , from nature , from grace , from heaven , and from hell , yet all would not so much as stop thee , much less turn thee , but thou wouldest go on ; Thou wouldest follow thy flesh , and now let it pay thee the wages of thy folly ; Thou wouldest be thy ovvn guide , and take thine ovvn Course ▪ and novv take vvhat thou gettest by it . ] Poor sinners , I beseech you in the fear of God , the next time you have any such motions from the Spirit of God , to Repent , and Believe , and Break off your sins , and the Occasions of them , consider then what a mercy is set before you ; and how it will confound you at the day of Judgement , to have all these motions brought in against you , and that the Spirit of Grace it self should be your Condemner ! Alas , that men should choose their own Destruction , and wilfully choose it ! and that the foreknowledge of these things should not move them to relent . So much concerning the witness that will be brought in against the sinner . 5. The fifth Evidence that will be given in against the sinner , will be , The Instruments and Effects . You know among men , if a man be found murthered by the high-way , and you are found standing by him with a bloody sword in your hand ; especially if there were a former dissention between you , it will be an Evidence that will prove a strong presumption , that you were the Murderer : But if the fact be certain by other Evidence , then many such things may be brought for aggravation of the fault . So a twofold Evidence will be brought against the sinner from these things . One to prove him guilty of the fact : the other to Aggravate the fault , and prove that his sin was very great . For the former . 1. The very creatures which sinners abused to sin , may be brought in against them to their Conviction and Condemnation . For though these creatures shall be consumed with the last destroying Fire , which shall consume all the world , yet they shall have a Being in the memory of the sinner ( an esse Cognitum . ) The very Wine or Ale , or other liquor which was abused to drunkenness , may witness aga●nst the Drunkard . The sweet morsels by which the Glutton did please his Appetite , and all the good creatures of God which he luxuriously devou●ed , may witness against him , Luke 16.19 , 25. He that fared deliciously every day in this life , was told by Abrah●m when he was dead , and his soul in Hell , [ Remember that thou in thy life time receivedst thy good things , and likewise Lazarus evil things : but now he is comforted , and thou art tormented . ] Though their sweet morsels and cups are past , and gone , yet must they be Remembred at Judgement and in Hell . [ Remember , Son ] saith Abraham : Yea , and Remember he must , whether he will or no : Long was the Glutton in sinning , and many a pleasant bit did he taste : and so many Evidences of his sin will lie against him , and the sweetness will then be turned into gall . The very cloathing , and ornaments by which Proud persons did manifest their Pride , will be sufficient Evidence against them ▪ as his being cloathed in Purple and fine linnen , is mentioned , Luk. 16.19 . The very lands , and goods and houses of worldlings , will be an Evidence against them : Their Gold and Silver , which the covetous do now prefer before the everlasting Riches with Christ , will be an Evidence against them , Jam. 5.1 , 2 , 3 , 4. Go to now , ye Rich men , weep and howl for your miseries that shall come upon you . Your Riches are corrupted , and your Garments moath-eaten ; Your Gold and Silver is cankered , and the Rust of them shall be a Witness against you , and shall eat your flesh , as it were fire ; Ye have heaped Treasure together for the Last daies . Behold the hire of the Labourers , which have reaped down your fields , which is of you kept back by fraud , cryeth ; and the cryes of them which have reaped , are entred into the ears of the Lord of Sabaoth . Ye have lived in Pleasure on the Earth , and been wanton ; Ye have nourished your hearts as in a day of slaughter . Oh that worldlings would well consid●r this one Text ; and therein observe , whether a life of earthly pleasure , and fulness , of worldly Glory , and Gallantry , be as desirable as they imagine ▪ and to what Time , and Purpose they now lay up their Treasures ; and how they must hear of these Things hereafter ; and what effect the review of their Jovial daies will have upon their miserable condemned souls . 2. The very circumstances of Time , Place , and the like , may Evidence against a sinner to his Condemnation . The drunkard shall Remember , In such an Ale-house I was so oft drunk , and in such a Tavern I vvasted my time ; The Adulterer and Fornicator shall Remember the very Time , the Place , the Room , the Bed , vvhere they committed vvickedness . The Thief and Deceiver vvill Remember the Time , Place , the persons they wronged , and the Things which they robbed or deceived them of . The worldling will Remember the business which he preferred before the service of God ; the worldly matters which had more of his heart than his Maker and Redeemer had : the work which he was doing when he should have been Praying , or Reading , or Catechizing his Family , or thinking soberly of his latter end . A thousand of these will then come into his mind , and be as so many Evidences against him to his Condemnation . 3. The very effects also of mens sins will be an Evidence against them . The wife and children of a Drunkard are Impoverished by his sin : His family and the neighborhod is disquieted by him . These will be so many Evidences against him . So will the abuse of his own Reason : The enticing of others to the same sin , and hardening them by his example . One covetous unmerciful Landlord doth keep a hundred , or many hundred persons or families in so great necessities , and care and labour , that they are tempted by it to overpass the service of God , as having scarce time for it , or any room for it in their troubled thoughts ; All these miserable families , and persons , and all the souls that are undone by this Temptation , will be so many Evidences against such Oppressors . Yea , the poor whom they have neglected to relieve , when they might ; the sick whom they have neglected to visit , when they might , will all witness then against the unmerciful , Matth. 25. The many ignorant , worldly , careless sinners ▪ , that have perished under an idle , unfaithful Minister , will be so many witnesses against him to his Condemnation ! They may then cry out against him to his face , [ I was ignorant Lord , and he never did so much as teach me , catechize me , nor tell me of these Things ; I was careless , and minded he world , and he let me go on quietly , and was as careless and worldly as I , and never plainly and faithfully warned me , to waken me from my security . ] And so their blood will be required at his hands , though themselves also shall perish in their sin , Ezek. 33.7 , 8. 2. And as these Evidences will convince men of sin , so there are many more which will convince them of the Greatness of their sin . And these are so many that it would too much lengthen my discourse to stand on them . A few I shall briefly touch . 1. The very mercy of God in Creating men , in giving and continuing their Being to them , will be an Evidence for the Aggravation of their sin against him . What ? will you abuse him , by whom it is that you are men ? will you speak to his dishonor , that giveth you your speech ? will will you live to his dishonour who giveth you your Lives ? will you wrong him by his own creatures ? and neglect him without whom you cannot subsist ? 2. The Redemption of men by the Lord Jesus Christ , will be an evidence to the exceeding Aggravation of their sins . You sinned against the Lord that bought you ▪ 2 Pet. 2.1 . When the Feast was prepared , and all things were Ready , you made light of it , and found excuses , and would not come , Mat. 22.4 , 5 , 6. Luk. 14.17 , 18. Must Christ Redeem you by so dear a price from sin and misery , and yet will you continue the servants of sin , and prefer your slavery before your freedom , and choose to be Satans drudges , rather then to be the servants of God ? The sorrows and sufferings that Christ underwent for you , will then prove the increase of your own sorrows . As a neglected Redeemer , it is that he will condemn you . And then you would be glad that it were but true Doctrine , that Christ never d●ed for you , that you might not be condemned for refusing a Redeemer , and sinning against him that shed his blood for you . How deeply will his wounds then wound your consciences ! You will then Remember , that to this end he both d●ed , rose , and revived , that he might be Lord both of the Dead and the Living ? And that he therefore dyed for all , that they which live , should not henceforth live to themselves , but to him that dyed for them , and rose again ; Rom. 14.9 . 2 Cor. 5.14 , 15. Matth. 28.18 , 19 , 20. 1 Pet. 1.17 , 18. You will then understand that you were not your own , but were bought with a price , and therefore should have glorified him that Bought you , with your Bodies and Spirits , because they were His , 1 Cor. 6.19 , 20. This one Aggravation of your sin will make you doubly and remedilesly miserable , that you Trod under foot the Son of God , and counted the blood of the Covenant , wherewith you were sanctified , an unholy thing , Heb. 10.26 , 27 , 28 , 29. and crucified to your selves the Son of God a fresh , and put him to open shame , Heb. 6.5 , 6. 3. Moreover ; All the personal mercies which they received , will be so many Evidences for the condemnation of the ungodly . The very earth that bore them , and yielded them its fruits , while they themselves were unfruitful to God : The Aire which they breathed in : the food which nourished them ▪ the cloaths which covered them , the houses which they dwelt in , the beasts that laboured for them , and all the creatures that dyed for their use : All these may rise up against them to their condemnation . And the Judge may thus expostulate with them , [ Did all these mercies deserve no more Thanks ? should you not have served him that so liberally maintained you ? God thought not all these too good for you , and did you think your hearts and services too good for him ? He served you with the weary labours of your fellow-creatures : and should you have grudged to bear his easie Yoak ? They were your slaves and drudges , and you refused to be his free servants and his sons ? They suffered Death to feed your Bodies , and you would not suffer the short forbearance of a little forbidden fleshly pleasure , for the sake of him that made you and redeemed you . ] Oh how many thousand mercies of God will then be reviewed by those that neglected them to the horrour of their souls , when they shall be upbraided by the Judge with their base requital ! All the deliverances from sickness and from danger ; all the honours , and priviledges , and other commodities , which so much contented them , will then be Gods Evidences to shame them and confound them . On this supposition doth the Apostle reprove such , Rom. 2.4 ▪ 5 , 6. Despisest thou the riches of his goodness , and forbearance , and long suffering , not knowing that the goodness of God leadeth thee to Repentance ? But after thy hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous Judgement of God , who will render to every man according to his Deeds . 4. Moreover , All the means which God used for the Recovery of sinners in the day of their visitation , will rise up against the Impenitent souls , in Judgement to their condemnation . You can hear Sermons carelessly and sleepily now ; but O that you would consider , how the review of them will then awake you ! You now make light of the warnings of God and man , and of all the wholsom advice that is given you : but God will not then make light of your contempt . Oh what cutting Questions will they be to the hearts of the ungodly , when all the means that were used for their good , are brought to their remembrance on one side , and the temptations that drew them to sin on the other side , and the Lord shall plead his cause with their consciences , and say , [ Was I so hard a Master , or was my work so unreasonable , or was my wages so contemptible , that no perswasions could draw you into my service ? was Satan so good a Master , or was his work so honest and profitable , or was his wages so desirable , that you would be so easily perswaded to do as he would have you ? Was there more perswading Reason in his allurements and deceits , then in all my holy words , and all the powerful Sermons that you heard , or all the faithful admonitions you received , or all the good examples of the righteous , or in all the works of God which you beheld ? Was not a reason fetcht from the love of God , from the evil of sin , the blood of Christ , the Judgement to come , the glory promised , the torments threatned , as forcible with you ; and as good in your eyes , to draw you to holiness , as a Reason from a little fleshly delight , or worldly gain , to draw you to be unholy ? ] In the name of God , sinners , I intreat you to bethink your selves in time , how you will sufficiently answer such Questions as these . You should have seen God in every creature that you beheld , and have read your duty in all his works ; what can you look upon above you , or below you , or round about you , which might not have shewed you so much of the wisdom , and goodness , and greatness of your Maker , as should have convinced you that it was your duty to be Devoted to his will ? And yet you have his written word that speaks plainer then all these ? And will you despise them all ? will you not see so great a Light ? will you not hear so loud and constant calls ? shall God , and his Ministers speak in vain ? And can you think that you shall not hear of this again , and pay for it one day ? You have the Bible , and other good books by you : why do you not read them ? You have Ministers at hand ▪ why do you not go to them ▪ and earnestly ask them ▪ Sir , What must I do to be saved ? and entreate them to teach you the way to life ; You have some neighbors that fear God : why do you not go to them , and take their good advice , and imitate them in the fear of God , and in a holy diligence for your souls ? Now is the time for you to bestir your selves ; Life and Death are are before you . You have gales of Grace to further your voyage : There are more for you then against you . God will help you : his Spirit will help you : his Ministers will help you : every good Christian will help you ; the Angels themselves will help you , if you will but resolvedly set your selves to the work ; And yet will you not stir ? Patience is waiting on you ; Mercies are enticing you ; Scourges are driving you ; Judgement stayeth for you ; the Lights of God stand burning by you to direct you ; And yet will you not stir , but lie in darkness ? And do you think you shall not hear of this ? Do you think this will not one day cost you dear ? IX . THE ninth part of our work , is to shew you , What are those frivolous excuses by which the unrighteous may then endeavour their defence ? Having already shewed you what the Defence must be , that must be sufficient to our Justification . If any first demand , Whether the Evidence of their sin will not so overwhelm the sinner , that he will be speechless and past excuse ? I answ. Before God hath done with him , he will be so ; But it seems , at first his dark understanding , and partial corrupted conscience will set him upon a vain Defence . For Mat. 7.22 , 23. Christ telleth us , that [ Many will say to me in that day , Lord , Lord , have we not prophesied in thy name , and in thy name have cast out Devils , and in thy name have done many wonderful works ? And then will I profess to them , I never knew you , Depart from me , ye workers of Iniquity . ] And in Mat. 25.11 . The foolish Virgins cry , [ Lord , Lord , open to us . ] And vers. 44. [ Then shall they also answer him , saying , Lord when saw we thee an hungred , or thirst , or a stranger , or naked , or sick ▪ or in prison , and did not Minister unto thee ? ] And vers. 24 , 25. They fear not to cast some of the cause of their neglect on God himself . [ Then he which had received the one Talent came and said , Lord I knew thee that thou art an hard man , reaping where thou hast not sown , and gathering where thou hast not strawed ; and I was afraid , and went and hid thy talent in the earth ; lo , there thou hast that is thine . ] It is clear then , that Excuses they will be ready to make , and their full Conviction will be in order after these Excuses ( at least as in their minds , if not in words ) ; But what the particular excuses will be , we may partly know by these ▪ Scriptures which recite them , and partly by hearing what the ungodly do now say for themselves . And because it is for their present benefit that I now make mention of them , that they may see the vanity of all such Excuses , I will mention them as I now meet with them in the mouths of sinners in our ordinary discourse . And these Excuses are of several sorts ; some by which they would Justifie their estate ; some excuses of particular Actions ; and that either in whole , or in part ; some by which they would put by the penalty , though they confess the sin ; some by which they lay the blame on other men ; and in some they vvould cast it upon God himself . I must touch but some of them very briefly . The first Excuse . I am not guilty of these things which I am accused of . I did love God above All , and my Neighbor as my self ; I did use the world but for Necessity , but God had my heart . Answ. The All-seeing Judge doth know the contrary ; and he will make thy conscience know it . Look back man , upon thy heart and Life Hovv seldom and hovv neglectfully didst thou think of God ? hovv coldly didst thou vvorship him , or make any mention of him ? hovv carelessly didst thou serve him ? and think much of all that thou d●dst therein ? Thou rather thoughtest that his service vvas making more ado than needs , and didst grudge at those that vvere more diligent than thy self ; But for the world , How heartily , and how constantly didst thou seek and serve it . And yet wouldst thou now perswade the Judge that thou didst Love God above all ? He will shew thee thy naked Heart , and the course of thy former life , which shall convince thee of the contrary . The second Excuse . I lived not in any Gross sin , but only in small Infirmities . I was no Murderer , or Adulterer , or Fornicator , or Thief ; nor did I deceive or wrong any , or take any thing by violence . Answ. Was it not a Gross sin , to love the world above God , and to neglect Christ that dyed for thee ? and never do him one hours hearty service , but meerly to seek thy carnal self , and live to thy flesh ? God will open thine eyes then , and shew thee a thousand Gross sins , which thou now forgettest or makest light of . And it is not only Gross sins , but All sin , great or small that deserveth the wrath of God , and will certainly bring thee under it for ever , if thou have not part in Christ to relieve thee : wo to the man that ever he was born that must answer in his own name for his smallest offences . The third Excuse . I did it Ignorantly : I knew not that there was so much required to my salvation . I thought less ado might have served the turn : and that if I lookt to my body , God would take care of my soul : and that it was better to trust him what should become of me hereafter , then to trouble my mind so much about it . Had I known better , I would have done better . Answ. If you knew not better , who was it long of but your self ? Did God hide these things from you ? Did he not tell them you in his word as plainly as the tongue of man can speak , That except you were Regenerate and born again , you should not enter into the Kingdom of God ? John 3.3 , 5. That without holyness none should see God , Heb. 12.14 . That you must strive to enter in at the strait Gate ; for many shall seek to enter , and shall not be able , Luke 13.24 . That if you lived after the flesh you should dye ; and if by the Spirit you mortified the deeds of the body ▪ you should live , Rom. 8.13 . That if any man have not the Spirit of Christ , the same is none of his , Rom. 8.9 . And to be carnally minded is death : but to be spiritually minded is life and peace , Rom. 8.9 . That you must not lay up for your selves a treasure on earth , where rust and moths do corrupt , and thieves break through and steal , but must lay up for your selves a rreasure in heaven , where rust and moths do not corrupt , and thieves do not break through and steal , Mat. 6.19 , 20. That you must seek first the Kingdom of God and the Righteousness thereof , Mat 6.23 . and not Labour for the food that perisheth , but for the food that endureth to everlasting life , which Christ would have given you , John 6.27 . That if you be risen with Christ , you must seek those things which are above , where Christ sitteth at the right hand of God ▪ and not the things that are on earth , Col. 3.1 , 2 , 3. Yea your very Conversation should be in Heaven , Phil. 3.19.20 , 21. What say you , Did not God tell you all this and much more ? and plainly tell it you ? Turn to your Bibles , and see the words , and let them witness against you . 2. And could you think with any Reason , that your souls being so much more precious then your bodies , you should yet do so much more for your bodies then your souls ? Could you think all the labour of your lives little enough for a frail body , that must he shortly in the dirt ; and that your Immortal souls should be no more regarded ? Could you think with any Reason , that you should do so much for a life of a few years continuance and do no more for a life that shall have no end ? 3. And whereas you talk of trusting God with your souls , you did not trust him : You did but on that pretence , carelessly disregard them . If you trust God , shew any word of Promise that ever he gave you to trust upon , that ever an Impenitent , Carnal , Careless person shall be saved ? No : he hath told you enough to the contrary And could you think that it was the will of God , that you should mind your bodies more then your souls , and this life more then that to come ? Why , he hath bid you strive , and run , and fight , and labour , and care , and seek , and use violence , and all diligence for the safety of your souls , and for the life to come : But where hath he bid you do so for your bodies ? No , he knew that you were prone to do too much for them ; and therefore he hath bid you , [ Care not , and Labour not ] that is , Do it as if you did it not : and let your Care and Labour for earthly things be none in comparison of that for heavenly things . You know God can as well maintain your lives without your care and labour , as save your souls without it : And yet you see he will not , he doth not : You must plough , and sow , and reap , and thresh , for all Gods Love and Care of you , and not say , I will let all alone and trust God . And must you not much more use diligence in much greater things ? If you will ●rust God , you must trust him in his own way , and in the use of his own means . The fourth Excuse . I was never brought up to learning , I cannot so much as read : Nor did my Parents ever teach me any of these things , but only set me about my worldly business , and provide food and rayment for me : but never once told me that I had a soul to save or lose , and an everlasting life to provide and prepare for . And therefore I could not come to the knowledge of them . Answ. The greater is their sin , who thus neglected you ▪ But this is no sufficient Excuse for you . Heaven is not prepared for the Learned only : nor will Christ ask you at Judgement , whether you were good Scholars , or not , no nor so much as whether you could write or read . But consider well ! was not Gods word so plainly written , that the unlearned might understand it ? Did he not put it into the most familiar stile , though he knew it would be offensive to the proud Schollars of the world of purpose that he might fit it to the capacities of the ignorant ? And if you could not read , yet tell me , Could not you have learned to read at 20 , or 30 years of age , if you had been but willing to bestow now and then an hour to that end ? Or at least , did you not live neer some that could Read ? and could you not have procured them to read to you , or to help you ? And did you not hear these things read to you in the Congregation by the Minister ? or might have done if you would ? And if your Parents did neglect you in your youth , yet when you came to a fuller use of Reason , and heard of the matters of salvation from Gods Word , did it not concern you to have looked to your selves ; and to have redeemed that time which you lost in your youth ▪ by doubling your diligence when you came to riper years ? The Apostles gathered Churches among Heathens that never heard of Christ before ; and converted many thousand souls that were never once told of a Saviour , or the way to salvation , till they had past a great part of their lives . If you loitered till the latter part of the day , it behoved you then to have bestirred your selves the more : and not to say , Through the fault of my Parents , I lost the beginning of my life , and therefore I will lose all : they taught me not then , and therefore I will not learn now . Have you not seen some of your neighbors , who were as ill educated as your selves , attain to much knowledge afterwards by their Industry ? And why might not you have done so , if you had been as industrious as they ? May not God and Conscience witness , that it was because you cared not for knowledge , and would not be at the pains to get it , that you knew no more ? Speak truth , man , in the presence of thy Judge , was thy heart and mind set upon it ? Didst thou pray daily for it to God ? Didst thou use all the means thou couldest to get it ? Didst thou attend diligently on the word in publike , and think of what thou heardest when thou camest home ? Didst thou go to the Minister , or to others that could teach thee , and intreat them to tell thee the way to salvation ? Or didst thou not rather carelesly neglect these matters ; and hear a Sermon as a common tale , even when the minister was speaking of Heaven or Hell ? It was not then thine unavoidable Ignorance , but thy negligence . Yea further , answer as in the presence of God : Didst thou Obey so far as thou d●dst know ? Or didst thou not rather sin against that knowledge which thou hadst . Thou ●newest that the soul was better then the body , and everlasting life more to be regarded , then this transitory life ? But didst thou regard it accordingly ? Thou sure knewest that God was better then the world , and Heaven then earth ; at least , thou wast told of it ? But didst thou according●y value him , and love him more ? Thou knewest sure that there was no salvation without Faith , and Repentance , and newness of life , and yet they were neglected . In a word , many a thousand sins which were committed , and duties that were omitted , against thy own Knowledge and Conscience , will marr this Excuse . The fifth Excuse . I lived not under a powerful Minister to tell me of these things ; but where there was no Preaching at all . Answ. And might you not have gone where a powerful Minister was with a little pains ? Yea did not the very plain word which you heard read , tell you of these things ? And might you not have had a Bible your ●elves , and found them there ? The sixth Excuse . I was a servant , and had no time from my labour to mind these matters : I l●ved with a hard master , that required all his own work of me , but would allow me no time for the service of God . Or else , I was a poor man , and had a great charge to look after , and with my hard labour had much ado to live , so that I had no time for heavenly things . Answ. 1. Who should be first served ? God or man ? what should be first sought after , Heaven or Earth ? Did not Christ tell thee , One thing is necessary , Luke 10.41 , 42. was it not as needful to see that you escape Damnation , and get safe to Heaven when this life is ended , as to see that you had food and raiment for your selves , and yours ? 2. Did you spend no time in Recreation , nor Idleness , nor vain talking ? why might not that at least have been spent about heavenly things ? 3. Could you have taken no time from your rest , or eating or at other intermissions ? Mans body will not endure so great labours as have no Intermission ? And why then might not godlyness have been your ease and recreation ? 4. Or might you not have minded these things , even when you were about your labour , if you had but a heart to them ? 5. At least you might have spent the Lords own Day in hearing , reading , and pondering of these matters , when you were forced to forbare your worldly labours , even by the wholsom Law of the Land : These therefore are all but vain Excuses : and God will shortly make thee speak out , and plainly confess , It was not so much for want of Time , or Helps , or warning , as for want of a heart to use them well . I should have found some Time , though it had been when I should have slept , if my heart had been but set upon it . The seventh Excuse . Little did I think to have seen this Day : ● did not Believe that ever God would be so severe : I thought his Threatnings had been but to keep men in awe : and I suspected either that the Scripture was not his word , or else I thought he would be better than his word . I thought all that I heard of another life had been uncertain ; and therefore was loth to let go a certainty for an uncertainty , and lose my present pleasures which I had in hand , for the hopes of that which I never did see . Answ. He that will not know his misery by believing to prevent it , shall know it by feeling to endure it ▪ You were told and told again what your unbelief would bring you to . Did Gods word make Heaven and Earth ? Doth it support them , and secure them ▪ And is not his word sufficient security for you to have trusted your souls upon ? Did you know where was any better security to be had ? and where was any surer ground for your confidence ? And did you think so basely and blasphemously of God , that he would falsifie his word , lest such as you should suffer ? and that he was fain to rule the world by a Lye ? Did God make the world so easily ? and can he not Govern it by true and righteous means ▪ what need God to say that which he will not do , to awe sinners ? Can he not Awe them by Truth ? Is it not just that those should eternally perish , that will entertain such despe●ate thoughts of God , and then by such wicked imaginations , encourage themselves in sin against him ? And for the Truth of Scripture , God did not bid you believe it without Evidence . He stamped on it the Image of his own Purity and Perfection , that you might know it by that Image and superscription , if you had eyes to see them : He sealed it by uncontrouled multitudes of Miracles : He delivered it down to your hands by Infallible witnesses : so that he left you no room for rational Doubting . And you knew that the matters of this world were not only uncertain , but certainly vain and transitory , and would shortly come to nothing and leave you in distress . If it had then been uncertain whether there were a Glory and misery hereafter ▪ ( as it was not ) should not Reason have taught you to prefer the least probabilities of an everlasting unspeakable happiness , before that which is certainly perishing and vain ? These vain Excuses will but condemn you . The eighth Excuse . I was so enticed and perswaded by sinners to do as they did , that I could not deny them . They would never let me rest . Answ. 1. And were you not as earnestly perswaded by God to forsake sin and serve him , and yet that would not prevail with you ? You could not deny the Devil and fools , but you could deny God and all his Messengers . Were not Ministers as earnest with you every week to repent and amend ? What did men entice you with ? with a little deluding fleshly pleasure for a few daies ? And what did God entice you with ? with the Promise of endless unconceivable felicity ! And if this were a smaller matter in your eyes then the other , then you have had your choice , be content with it , and thank your selves . In your life time you had the good things which you chose , and preferred before heaven , and therefore cannot expect to have heaven besides . The ninth Excuse . I lived among ungodly persons , that derided all that feared God ; so that if I had not done as they did , but had made any more ado to be saved , I should have been the very scorn of the place where I lived . Answ. And was not Heaven worth the enduring of a scorn ? Is not he worthy to go without it that thinks so basely of it ? D●d not Christ tell you , that if you were ashamed of him before men , he would be ashamed of you before his Father and the Angels of heaven , Mark 8.38 . He suffered more then scorns for you : and could not you suffer a scorn for him and your selves , seeing you chose rather to endure everlasting Torment , than a little derision from ignorant men , take that which you made choice of . And seeing so small a matter would drive you from heaven , and part God and you as a mock , as the wind of a mans mouth , No wonder if you be commanded , to Depart from him into everlasting fire . The tenth Excuse . I had ungodly persons to my Parents , or Masters , or Landlord , or Governors , who threatned to undo me , if I had addicted my self to so strict a life , and if I would not believe and do as they did . Answ. What if they threatned you with present Death ? Did not God also threaten you with everlasting Death , if you were not ruled by him ? And whose threatning should you have chiefly feared ? Is man more dreadful than God ? Is death more terrible then Hell ? Did not Christ bid you ▪ Fear not them that can kill the body , and after that can do no more ; but fear him that is able to destroy both body and soul in hell fire ; yea I say unto you , fear him . Mat. 10.28 . Luke 12.4 , 5. and Isa. 51.7 . Fear ye not the Reproach of men , neither be afraid of their revilings : For the moth shall eat them up like a Garment , and the worm shall eat them like wool : but my Righteousness shall be for ever , and my salvation from Generation to Generation . Seeing therefore you have chosen rather to suffer from God for ever for your sin , then to suffer small matters for well-doing for a moment , you must even bear your own choice . Christ told you before hand , that if you could not forsake all the world and your own lives for him , you could not be his Disciples , Matth. 10.37 , 38 , 39. And seeing you thought his terms too hard , and would needs seek you out a better service , even take what you have chosen and found . The eleventh Excuse . I saw so many follow their pleasures and their worldly business , and never look after these higher things , and so few go the other way , that I thought ▪ sure God would not damn so great a part of the world ; and therefore I ventured to do as the most did . Answ. God will make good his word upon many or few . Did you doubt of his will , or of his power ? For his will , he hath told it you in his word . For his power , he is as able to punish many as one man . What is all the world to him , but as a drop of a Bucket , as the dust of the ballance ; He told you before hand that the gate was strait , and the way to heaven was narrow , and few did find it , and the gate to destruction was wide , and the way was broad , and many did enter in at it , Mat. 7.13 , 14. And if you would not Believe him , you must bear what your unbelief hath brought you to . What if you had twenty children , or servants , or friends : and the greater part of them should prove false to you , and seek your destruction , or prove disobedient , and turn to your enemy ? would you think it a good excuse , if the rest should do the like , because of their example ? will you therefore wrong God , because you see others wrong him ? would you spit in the face of your own Father , if you saw others do so ? God warned you , that you should not follow a multitude to do evil , Exod. 23.2 . And if yet you will do as most do , you must even speed as most speed . You should not so much consider , who they be , as what they do , and whether they go , and who they forsake , and what they lose , and what strength is in the Reasons that move them to do this . And then you would find , It is God they forsake , it is sin they choose , it is heaven they lose , it is hell they run into , and it is no true reason , but Satans delusion , and sensual inclinations that lead them to it . And should men be imitated , be they many or be they few , in such a course as this ? The twelfth Excuse . I saw so many faults in those that were accounted Godly , and saw so much Division among them , that I thought they were as bad as others ; and among so many opinions , I knew not what Religion to be of . Answ. 1. A spot is soonest seen in the fairest cloth . And the malicious world useth to make such far worse then they are . 2. But suppose all were true that malice saith of some , you could not say the like by others . 3. Or if you could , yet it was Gods Law , and not mens faults , that was made the Rule for you to live by : Will it excuse you that others are bad ? 4. And for their diverse opinions , you should have taken counsel at Gods word , which was right : Did you first search the Scripture impartially , as willing to know the Truth , that you might obey it ? and did you pray daily that God would lead you into the Truth ? and did you obey as much as you knew ? Did you joyn with the godly so far as they are all agreed ? They are all agreed in the Fundamental Articles of Christianity , and in all things absolutely necessary to a holy Life , and to salvation : that all known sin is to be forsaken , and all known duty to be done . Why did you not so far then agree with them ? Alas , the imperfections of the godly , and the false Accusations of the malicious world , will prove but a poor cover for your wilful ungodliness , and Christ will convince you of the vanity of these Excuses . The thirteenth Excuse . The Scriptures were so dark , that I could not understand them . And I saw the wisest men differ so much in the exposition of them , that I thought it was in vain for me to trouble my self about them . If God would have had us live according to the Scriptures , he would sure have written them plainly , that men might understand them . Answ. 1. It is all plainly written according to the nature of the subject : But a prejudiced , disaffected , yea or but untaught , disused soul cannot at first understand the plainest Teaching . The plainest Greek or Hebrew Grammer that can be written , will be utterly obscure to him that is but newly entred the English School : yea after many years time that he spends in learning . Did you study hard , and pray for Gods teaching , and enquire of others , and wait patiently in Christs School , that you might come to further knowledge by Degrees ? and were you willing to know , even those Truths that called you out to self denyal , and that did put you on the hardest flesh displeasing duties ? Had you done thus ▪ you would have admired the Light of the Holy Scripture , and now have rejoyced that ever you saw them , and not have quarreled at its seeming Darkness . This word might have made you wise to salvation , as it hath done others , Act. 20.32 . 2 Tim. 3.15 , 16 , 17. This Law of the Lord is perfect , converting the soul ; the Testimony of the Lord is sure , making wise the simple . The statutes of the Lord are Right , Rejoycing the heart : the Commandement of the Lord is pure , enlightning the eyes , Psal. 19.7 , 8. 2. So much as is of Necessity to salvation , is as plain as you could desire . Yet if you be Judged by these , you will be condemned : For you did not obey that which was most plain . What darkness is in such words as these , Except ye Repent , ye shall All perish , Luk. 13.3 , 5. Love not the world , nor the things in the world : if any man love the world , the love of the Father is not in him , 1 John 2.15 . He that will come after me , let h●m deny himself , &c. Matth. 16.24 . 3. If there had been nothing that seemed difficult to you , would you not have despised its simplicity , and have thought your selves wise enough at the first Reading and needed no more ? The fourteenth Excuse . There were so many seeming Contradictions in the Scripture , and so many strange improbable things , that I could not believe it . Answ. The contradictions were in your fancy , that did not understand the word which you read . Must the raw unexperienced Learner despise his book or Teacher , as oft as in his ignorance he thinks he meets with contradictions ? Did you think God was no wiser then you , and understood not himself , because you understood him not ? Nor could reconcile his own words , because you could not reconcile them ? You would needs be a Judge of the Law , instead of obeying it , and speak evil of it , rather then do it , Jam. 4.11 . 2. And those things which you called improbable in the word , were the wonders of God , of purpose to confirm it . If it had not been confirmed by wonders , you would have thought it unproved : and yet now it is so confirmed , you will not believe the Doctrine , because the witness seems incredible . And that is , because they are matters above the power of man : As if they were therefore above the power of God! You shall at last have your eyes so far opened , as to see those seeming contradictions reconciled , and the certainty of those things which you accounted Improbable : that you may be forced to confess the folly of your Arrogancy and Unbelief : and then God will Judge you in Righteousness , who presumed unrighteously to judge him and his word . The fifteenth Excuse . It seemed so unlikely a thing to me , that the merciful God should damn most of tht World to everlasting fire , that I could not believe it . Answ. 1. And did it not seem as unlikely to you , that his word should be false ? 2. Should it not have seemed as unlikely that the Governor of the world should be unjust , and suffer his Laws to be unexecuted , and the worst to speed as well as the best ! and to suffer vile sinful dust to despise his mercy , and abuse his patience , and turn all his Creatures against him , without due punishment ? 3. Did you not feel pain and misery begin in this life ? 4. You saw Toads and Serpents which had never sinned : And you would rather live in any tolerable suffering , then to be a Toad . And is it not Reason , that it should go worse with contemptuous sinners , then with those creatures that never sinned ? 5. Could you expect that those should come to heaven , that would not believe there was such a state , but refused it , and preferred the world before it ? And to be out of heaven is to be out of all Happiness ? and he that is so out of all happiness , and knows that he lost it by his own folly , must needs Torment himself with such Considerations , were there no other Torments . And as man is capable of greater felicity than bruits , so must he needs be capable of more misery . The sixteenth Excuse . The things which God promised in heaven , and threatned in Hell , were all out of my sight : and therefore I could not heartily believe them . Had I but once seen them , or spoke with one that had seen them , I should have been sati●fied , and have contemned the things , of the world . Answ. W●ll you not believe till you see or feel ? was not Gods word sufficient Evidence ? would you have believed one from the dead that had told you he had seen such things ? and would you not believe Stephen that saw them , Act. 7 . 5● . Or Paul that heard and saw them , 2 Cor. 12.3 , 4. Nor Christ that came purposely from heaven to reveal them ? why flesh and blood cannot see them . You see not God : will you not therefore Believe that there is a God ? Indeed , whatever you imagine , if you would not Believe Moses and the Prophets , Christ and his Apostles , neither would you have bel●●ved though one had risen from the dead . For ●ods word is more credible then a dead mans : and Christ did rise from the dead to attest it . Blessed are they that have not seen , and yet believed . Noah saw no rain when he was preparing the Ark : but because he believed , he made ready and escaped , Heb. 11.7 . when the world that would not Bel●eve , did perish But seeing Gods word was of no more weight with you , and no knowledge would serve ▪ your turn , but by seeing and feeling ; you shall see and feel everlastingly to your sorrow . The seventeenth Excuse ▪ It was so strict a Law that God would have Ruled me by , and the way to Heaven was so strait and difficult , that I could not endure it . I was not able to deny my flesh , and live such a life . Answ. 1. You were not Able , because you were not Willing . What was there but your own wicked hearts that should make such a life seem grievous to you ? Every thing is hard and grievous to him who loaths it , and whose heart is against it . The chief thing that God called you to , was to Love him , and make him your Delight . And are Love and Delight such grievous things ? It was not grievous to you to love your meat , or drink , or money : It was no hard matter to you to love a friend that loved you ▪ no nor to love your sin , which was your enemy : And what should make it seem hard to Love God , but a wicked heart ? Is not he Better , and more Lovely then all these ? And had you but Loved him , all the rest of his service would have seemed easie to you . To think of him , to speak of him , to pray to him ▪ to praise him , yea , to deny all and suffer for him , would have been sweet and pleasant to you , so far as you had Loved him . It was not God therefore , but your own naughty hearts , that made his work seem grievous to you , and the way to heaven seem hard . He told you truly ▪ that his yoak was easie , and his burden light , and his Commandments were not grievous ▪ Mat. 11.29 . 1 Joh. 5.3 . They that tryed them , found them the very Joy and Delight of their souls , and why could not you do so ? 2. But what if the way to heaven had been harder then it was ? was not heaven worth your labor ? were you afraid of being a loser by it ? Could not God requite your labour or sufferings ? Doth any Repent when they come to Heaven ▪ that it cost them so dear to come thither ? And is not hell worse then the hardest way to heaven ? seeing you have chosen hell to save you a labour and suffering in this life , you must have your choice . And seeing you thought not everlasting life to be worth so much as God required , that is , the Accepting thankfully , and minding , and seeking , and preferring it before this life , you have none to blame for the loss of it but your selves . The eighteenth Excuse . It was God that made me of a sensual nature : he gave me an Appetite to Meat , and Drink , and Ease , and Lust ; He gave me that flesh which ruled me : How then can he condemn me , for living according to the nature which he gave me ? Answ. He gave that Appetite to be exercised moderately under the rule of reason , for the preservation and propagation of mankind . But did he not also give you Reason to govern that Appetite ? and the Revelation of his will to guide that Reason ? He gave you your flesh , to be a servant , and not a master Your beast hath fleshly Appetite without reason ; and therefore God hath put him under you who have Reason that you should Rule him . Will you let your beast do what he list ▪ and madly run upon whom he list , and say , you do but let him live according to his nature , which ●od hath given him ? Why God that gave him such a nature did intend him to be Ruled by a higher nature , even by the Reason which he gave to you : And so he did also by your flesh , and sensual Appetite . The ninteenth Excuse . But I lived among so many baits , which enticed this flesh , that I could not resist them . My meat was a snare to me , my drink a snare , my cloaths , my house , my land a snare , every beauty that I saw was a snare : and the better all these were the stronger was my snare . If God would not have had my heart ensnared and drawn from him , he should not have put so many baits in my way . Yea and they were so Neer to me , and Daily with me , that though I was resolved to forbeare them before , yet when they were brought to my hand , I could not forbeare . Answ. Is this the thanks that God hath for his mercies ? He s●nt you all these as favours from his own hand : He wrote his own name upon them , that in them you might see his power , and wisdom , and goodness , and so be led up to the Consideration of him , that you might fall in love with himself , who was the fountain , the life , the end of all ▪ And do you overlook God in the creature , and live as without him in the world , and dote upon that which should have drawn you to himself ▪ and then lay the blame on God ? If he send a Suitor to speak to you in his name , and write you a love Letter with his own hand , will you fall in Love with the Messenger , or the Letter , and neglect the Sender , and then blame him that wrote his letter on so fair a paper , or in so neat a hand , or that sent it by such a comely Messenger ? Certainly , these Excuses are too gross , to take with the wise and righteous God , or to seem suffi●ient to a well-informed Conscience . 2. And whereas you speak of the power of these objects , was there not much more in God , in Christ , in the promised glory , to have drawn your heart another way ? why then did not these take as much with you as the other ? You could not choose , forsooth , but be enticed with such baits as were fitted to your sensual Appetite , and such things as a dog or a swine may enjoy as well as a man ▪ But you could choose , when Christ and glory were offered you : yea you did choose to refuse the offer , and tread them under feet by your neglect ! When Satan set your Cups , and your harlots , and your profits before you , on one side ; did not God set his favour and everlasting happiness on the other side ? And was it wise or equal dealing to pref●rr your lusts before that glory ? 3. Moreover , it was not in the power of any of those baits to force your will , or to necessitate you to chose them : They could be but Baits to entice you ; and it was still in your own choice , whether you would yield to the enticement , and choose them or not . Shall every man be false to God , that hath any bait to entice him from him ? will you excuse your child or friend , if he would be false to you , upon as great enticements as these ? If a cup of drink , or a where , or a little gain , could draw him more then all your love and interest , I do not think you would hold him excused . 4. And whereas you speak of the Ne●rness and Continuance of these allurements , I would fain know , was not God as Neer you , and Continually neer you , to draw you to himself ? Faith might have seen him , though flesh and blood cannot . Did he not stand by you when you were in your cups , and lustful Pleasures ? Did he not tell you of the danger , and offer you far better things , if you would obey him and despise those baits ? But you would hearken to none of this ; You should have remembred that he stood over you , and was looking on you ; and you should have said as Joseph , Gen. 39.9 . How can I do this great wickedness , and sin against God ? You had also Scripture neer you , and Reason neer you , and Conscience neer you , as well as the bait was neer you . And therefore this is a vain Excuse . The twentieth Excuse . It was God that let loose the Devil to Tempt me ; and he was too subtile for me to deal with : and therefore what wonder if I sinned , and were overcome ? Answ. 1. He did not let loose the Devil to constrain you to sin . He could but entice , and you might choose whether you w●uld yield . The Devil could neither make you sin against your will , nor yet Necessitate you to be willing . 2. You were a sure friend to Christ that while , that would forsake him as oft as you were tempted by the Devil . Is that a friend or a servant worthy to be regarded , that will disobey you , or betray you as oft as he is tempted to it ? 3. Will you excuse your servant , if he leave your work undone , and follow cards , or dice , or the Ale-house , and say , I was tempted to it by one that was cuninger then I ? shall every Murderer or Thief escape hanging , because the Devil was too cunning for him in his Temptations ? would you have the Jury or the Judge to take this for a good excuse ? 4. And why did you not hearken to God that ent●ced you the other way ? You forget what helps he afforded you to discover the wiles of Satan , and to vanquish the Temptation ? He told you it was an enemy that tempted you : and would you hearken to an enemy ? He told you it was a dream , a shadow , a painted pleasure , a guilded carkass , a lying promise , and deceitful vanity by which you were tempted ; And yet would you regard it before your God ? He told you that it was your God , your Saviour , your hopes , your everlasting happiness that the Tempter would begu●le you of ▪ And yet would you be beguiled ? He told you , and plainly , and often told you , that the Tempter would lead you to eternal fire , and undo you everlastingly before you were aware ; and that a fatal hook was covered with that bait : And yet would you swallow it ? 5. It is plain by all th●s , that it was not your natural weakness of faculties that caused you to be overcome by the subtilties of the Devil , as a silly child is deceived by a crafty fellow that overwits him : But it was your carelesness , inconsiderateness , your sensual inclinations , and vicious disposition , that drew you to a wilful obeying of the tempter , and rejecting the wholsom advice of Christ . This therefore is a frivolous Excuse of your sin . The one and twentieth Excuse . But I hope you will not say that all men have Free Will ! And if my will were not free , ●ow could I choose but sin ? Answ. Your will was not free from Gods Rule and Government ; nor was it free from its natural inclination to Good in general ; for either of these were more properly slavery . 3. Nor was it free from the Influence of a dark understanding . 4. Nor free from its own contracted vitious Inclination . 5. Nor freed from the Temptations of the flesh , the world and the Devil . But it was 1. Free from any natural Determination to evil , or to any thing that was doubtful . 2. And free from the Coaction or Violence of any . 3. And free from an irresistible Determination of any exterior cause , at least , ordinarily . So that naturally , as men , you have the power or faculty of determining your own wills , and by your wills ▪ of Ruling your inferiour Faculties in a great measure ; yea of Ruling the senses and the Phantasie it self , which doth so much to dispose of our Understanding . And if your wills which are naturally free , are yet so habitually vitious , that they encline you to do evil , that is not an excuse , but an Aggravation of your sin . But of this more , under the next . The two and twentieth Excuse . But I have not Power of myself to do any thing that is good : What can the creature do ? without Christ we can do nothing . It is God that must give me Ability , or I can have none : and if he had given it me , I had not been an Vnbeliever or Impenitent . I can no more Believe of my self , than I can fulfill the Law of my self . Answ. 1. These are the vain Cavils of learned folly , which God will easily answer in a word . The word [ Power ] is taken in several senses . Sometime , and most commonly and fitly , for a faculty or strength by which a man Can do his duty if he Will . This Physical Power you have , and the worst of sinners have while they are men on earth . Were they Actually willing , they might Acceptably perform sincere obedience ; And were they Dispositively willing , they might Actually Believe and will . And thus the ungodly have Power to Believe . 2. Sometime the word [ Power ] is taken for Authority , or Leave ; for legal or civil Power . And thus you have all not only Power or Liberty to Believe ; but also a Command , which makes it your Duty , and a Threatning adjoyned , which will condemn you if you do not . 3. Sometime the word [ Power ] is taken Ethically and less properly , for a Disposition , Inclination , Habit or Freedom from the contrary habit or disposition . And in this sense , its true , that none but the effectually called have a Power to Believe . But then observe , 1. That this is but a moral less proper , and not a Physical proper Impotency : And therefore Austin chuseth rather to say , that all men have power to believe , but all have not a Will , or Faith it self ; because we use to difference Power from willingness ; and willingness actuateth the Power which we had before . And therefore our Divines choose rather to call Grace a Habit , when they speak exactly , then a Power ; and Dr. Twiss derides the Arminians for talking of a Power subjected in a Power . 2. Note that this Impotency is but the same thing with your unwillingness and wilful blindness , in another word . 3. Note that this Impotency is long of our selves as to the Original , and much more as to the not-curing and removing of it . Hath God given you no means towards the cure of this disability , which you have neglected ? 4. Note that this Impotency is no just excuse , but an Aggravation of your sin . If you were willing to be the servant of Christ , and yet were not Able , either because he would not accept you , or because of a want of natural faculties , or because of some other natural difficulty which the willingest mind could not overcome ; this were some Excuse : But to be Habitually wilful in refusing Grace , is worse then to be meerly Actually unwilling . If a man have so accustomed himself to murder , drunkenness , stealing , or the like wickedness , so far that he cannot leave it , will you therefore forgive him , or will any Judge or Jury hold him excused ? Or rather think him the more unfit for mercy ? 5. Note also that the want of a supernatural Habit , no nor the presence of the contrary Habit , do not Efficiently determine the will to particular acts : much less take away its natural Freedom . 6. And that till Habits attain an utter predominancy , ( at least ) there is a Power remaining in the will to resist them , and use means against them . Though Eventually the perverse Inclination may hinder the use of it . The three and twentieth Excuse . I have heard from learned men , that God doth determine all Actions Natural and Free , as the first efficient Physical Immediate Cause ; or else nothing could Act. And then it was not long of me that I choose forbidden Objects , but of him that irresistibly moved me thereto , and whose Instrument I was . Answ. This is a trick of that wisdom which is foolishness with God , and to be deceived by vain Philosophy . 1. The very principle it self is most likely to be false , and those that tell you this , to err . Much more , I think , may be said against it then for it . 2. I am sure it is either false , or reconcileable with Gods Holiness , and mans liberty and culpability ; so that its a mad thing to deceive your selves with such Philosophical uncertainties , when the Truth which you oppose by it is infallibly certain . That God is not the Author of sin , but man himself , who is justly condemned for it , is undoubtedly true : and would you obscure so clear a Truth , by searching into points beyond humane reach , if not unsound , as you conclude them ? The four and twentieth Excuse . But at least , those learned Divines among us that doubt of this , do yet say that the will is necessarily and infallibly Determined by the Practical Vnderstanding , and that is as much unresistibly necessitated by Objects : and therefore whatever act was done by my understanding or will , was thus necessitated , and I could not help it . They say , Liberty is but the Acting of the faculty agreeably to its nature : And it was God as Creator that gave Adam his faculties : and God by providential dispose , that presented all Objects to him , by which his understanding , and so his will were unavoidably necessitated . Answ. This is of the same nature with the former ; uncertain , if not certainly false . Were this true , for ought we can see , it would lay all the sin and misery of the world on God , as the unresistable necessitating Cause ; which because we know infallibly to be false , we have no reason to take such principles to be true , which infer it . The understanding doth not by a necessary efficiency Determine the will , but morally ; or rather is regularly a Condition or necessary Antecedent , without which it may not Determine it self . Yea the will by commanding the sense and phantasie , doth much to determine the understanding . As the eye is not necessary to my going , but to my going right , so is not the Understandings Guidance , necessary to my willing ( there the simple Apprehension may suffice ) but to my Right willing . There are other wayes of Determining the will . Or if the Understanding did Determine the will Efficiently and Necessarily , it is not every act of the understanding that must do it ▪ If it be so , when it saith , This must be don , & saith it importunatly ; yet not when it only saith , This may be done , or you may venture on it ; which is the common part which it hath in sin . I am not pleased that these curious Objections fall in the way , nor do I delight to put them into vulgar heads ; but finding many young Schollars and others that have conversed with them , assaulted with these Temptations ; I thought meet to give a touch , and and but a touch , to take them out of their way ; As Mr. Fenner hath done more fully in the Preface to his Hidden Manna , on this last point , to which I refer you . I only add this ; The will of man in its very Dominion doth be are Gods Image . It is a self Determining Power , though it be byassed by Habits , and needs a Guide . As the Heart and Vital Spirits by which it acteth , are to the rest of the Body , so is It to the soul . The Light of Nature hath taught all the world , to carry the Guilt of every crime to the will of man , and there to leave it ; Upon this all Laws and Judgements are grounded . From Ignorance and Intellectual weakness , men commonly fetch . Excuses for their faults ; but from the Will they are Aggravated . If we think it strange that mans will should be the first cause , so much as of a sinful mode , and cannot answer all occuring Objections ; It may suffice that we are certain the Holy Majesty is not the Author of sin ; and he is able to make all this as plain as the Sun , and easily answer all these vain Excuses , though we should be unable . And if we be much ignorant of the frame and motions of our own souls , and especially of that high self determining principle , Free-Will , the great spring of our Actions , and the curious Engine by which God doth Sapientially Govern the world , it is no wonder ; Considering that the soul can know it self but by Reflexion , and God gave us a soul to use , rather than to know it self ; and to know its qualities and operations , rather then its Essence . The five and twentieth Excuse . No man can be saved , nor avoid any sin , nor believe in Christ , but those whom God hath predestinated thereto . I was under an irreversible Sentence before I was born : & therefore I do nothing but what I was predestinated to do , & if God decreed not to save me , how could I help it . Answ. 1. Gods Judgements are more plain , but his Decrees ▪ or secret purposes are mysterious ; And to darken certainties , by having recourse to points obscure , is no part of Christian wisdom . God told you your Duty in his word , and on what terms you must be Judged to Life or Death ; Hither should you have recourse for direction , and not to the unsearchable mysteries of his mind . 2. God decreeth not to Condemn any but for sin . Sin , I say , as the Cause of that Condemnation , though not of his Decree . 3. Gods Decrees are acts Immanent in himself and make no change on you , and therefore do not necessitate you to sin , any more then his fore-knowledge doth . For both cause only a necessity of Consequence , which is Logical , as the Divines on both sides do Confess . And therefore this no more caused you to sin , then if there had been no such Degree . And its a doubt whether that Decree be not negative ; A willing suspending of the Divine will , as to evil ; or at most ▪ A purpose to permit it . The six and twentieth Excuse . If it be no more , yet doth it make my perdition unavoidable ; For even Gods foreknowledge doth so ; For if he foreknow it , all the world cannot hinder it from coming to pass . Answ. Must God either be Ignorant of what you will do , or else be the cause of it ? If you foreknow that the Sun will rise tomorrow , that doth not cause it to rise . If you foreknow that one man will murder another , you are not the cause of it by foreknowing it . So is it here . The seven and twentieth Excuse . God might have hindred my Sin and Damnation if he would ▪ Answ. And will you wilfully sin , and think to scape because God doth not hinder you ? The Prince that makes a Law against murder , could lock you up , and keep you from being a Murderer ! But are you excusable if he do not ? We are certain that God could have hindred all the sin and death , and confusion , and misery , that is in the world : And we are as certain that he doth not hinder it , ( but by forbidding it , and giving men means against it ) : And we are certain that he is Just , and Good , and Wise in all ; and not bound to hinder it : And what his Reasons are , you may better know hereafter : In the mean time , you had been better have looked to your own Duty . The eight and twentieth Excuse . How could I be saved if Christ did not dye for me ? He dyed but for his Elect : and none could be saved without his Death . Answ. He did dye for you , and for more than his Elect , though he Absolutely purposed only their salvation . Your sins crucified him , and your debt lay upon him ; and he so far ransomed you , that nothing but your wilful refusal of the benefits could have condemned you . The nine and twentieth Excuse . It was Adams sin that brought me into this Depravedness of will , which I can neither cure , nor could prevent . Answ. 1. If Adam cast away his holiness , he could no more convey that to us which he cast away , then a Nobleman that is a Traytor , can convey his lost Inheritance or Honours to his son . 2. You perish not only for your Original sin , but for Rejecting the Recovering mercy of the Redeemer : you might have had Christ and Life in him , for the Accepting . The thirtieth Excuse . God will require no more than ●e gives . He gave me not Grace to Repent and Believe , and without his gifts I could not have it . Answ. 1. God will justly require more than he giveth ; that is , The improvement of his G●fts , as Mat. 25. shews . He gave Adam but a Power to persevere , and not Actual perseverance : Yet did he justly punish him for want of the Act ; even for not using by his own will , the Power which he had given him . 2. It is long of your self if God did not give you Grace to Believe : It was because you wilfully refused some preparatory Grace . Christ found you at a great distance from him , and he gave you Grace sufficient , to have brought you neerer to him than you were ; you had grace sufficient to have made you better than you were , and restrained many sins , and brought you to the means when you turned your back on them : Though this were n●t sufficient to cause you to Believe , it , was sufficient to have brought you neerer to Believing ; and through your own wilfulness , became not Effectual : Even as Adam had sufficient grace to have stood , which was not Effectual . So that you had not only Christ offered to you , if you would but Accept him ; but you had daily and precious helps and means , to have cured your wills , and caused you to Accept him : for neglect of which , and so for not believing , and so for all your other sins , you Justly perish . The one and thirtieth Excuse . Alas man is a worm , a dry leaf , Job 13.25 a silly foolish creature : and therefore his Actions be not regardable , nor deserve so great a punishment . Answ. Though he be a worm , and as nothing to God , and foolish by sin , yet is he naturally so noble a creature , that the Image of God was on him , Gen. 1.26 . and 5.1 . Jam. 3.9 ▪ and the world made his servants , and Angels his attendants Heb. 1.14 . so noble , that Christ dyed for him , God takes special care of him ; He is capable of knowing and enjoying God ; and heaven is not thought too good for him if he will obey . And he that is capable of so great Good , must be capable of as great Evil , and his waies not to be so overlooked by that God that hath undertaken to be his Governor : When it tendeth to Infidelity , the Devil will teach you to Debase man , even lower than God would do . The two and thirtieth Excuse . Sin is no Being : and shall men be damned for that which is nothing ? Answ. 1. It is such a mode as deformeth Gods creature . It is a moral Being , It is a Relation of our actions and hearts to Gods will and Law . 2. They that say , sin is nothing , say Pain and Loss is nothing too . You shall therefore be paid with one nothing for another . Make light of your misery , and say , It is nothing , as you did of your sin . 3. Will you take this for a good Excuse from your children or servants , if they abuse you ? Or from a Thief or Murderer ? shall he escape by telling the Judge that his sin was Nothing ? Or rather have death , which is nothing , as the just Reward of it ? The three and thirtieth Excuse . But sin is a Transient thing . At least it doth God no harm , and therefore why should he do us so much harm for it . Answ. 1. It hurts not God , because he is above hurt : No thanks to you , if he be out of your reach . 2. You may Wrong him , when you cannot Hurt him . And the wrong deserves as much as you can beare . If a Traytor endeavour the death of the Prince , in vain , his endeavour deserves death , though he never hurt him . You despise Gods Law and Authority ; you cause the Blaspheming of his name , Rom. 2.24 . He calls it A pressing him as a Cart is pressed with sheaves , Amos 2.13 . and a grieving of him . 3. And you wrong his Image , his Church , the publike good , and the souls of others . The four and thirtieth Excuse . But Gods nature is so Good and Merciful , that sure he will not damn his own creature . Answ. 1. A merciful Judge will hang a man for a fault against man : By proportion then what is due for sin against God ? 2. All the death and calamity which you see in the world , comes from the anger of this merciful God : why then may not future misery come from it ? 3. God knoweth his own mercy better then you do ; and he hath told you how far it shall extend . 4. He is infinitly merciful ; but it is to the Heirs of mercy : Not to the final Rejecters of his mercy . 5. Hath not God been merciful to thee , in bearing with thee so long , and offering thee Grace in the blood of Christ , till thou didst wilfully reject it ? Thou wilt confess to thy everlasting wo that ●od was merciful ; Had he not been so merciful , thou wouldst not have been so miserable for rejecting it . The five and thirtieth Excuse . I would not so Torment mine enemy my self . Answ. No reason you should . Is it all one to wrong you , and to wrong the God of Heaven ? God is the only Judge of his own wrongs . The six and thirtieth Excuse . All men are sinners ; and I was but a sinner . Answ. All were not Impenitent , Unbelieving , Rebellious sinners ; and therefore all are not unpardoned condemned sinners . All did not live after the flesh , and refuse to the last , to be converted , as you did . God will teach you better to difference between sinners and sinners . The seven and thirtieth Excuse . But if Christ have satisfied for my sins , and dyed for me , then how can I justly suffer for the same sins ? will God punish one sin twice ? Answ. 1. Christ suffered for man in the Nature of man ; but not in your person , nor you in him : It was not you that provided the price , but God himself ; Christ was not mans Delegate in satisfying , and therefore received not his Instructions from us , nor did it on our terms , but his own . It was not the same thing which the Law threatned , that Christ underwent : for that was the Damnation of the sinner himself : and not the suffering of another for him , it cannot therefore be yours , but on Christs own terms . He dyed for thy sin , but with this intent , that for all that , if thou Refuse him , thou shalt dye thy self . It is therefore no wrong to thee to dye , for it was not thou that dyedst before : And Christ will take it for no wrong to him : For he will Judge thee to that Death . It is for refusing a Christ that dyed for thee , that thou must perish for ever . The eight and thirtieth Excuse . But I did not Refuse Christ . I believed a●d trusted in him to the l●st ; and Repented of my sins , though I sometime was overtaken with them . Answ. Had this been True , thy sin would not have condemned thee . But there is no mocking God . He will shew thee then thy naked heart , and convince thousands that thought they Believed and Repented , that indeed they did not . By thy works also will this be discovered , that is , by the main bent and scope of thy life , as Matth. 25. throughout ; and Jam. 2. The nine and thirtieth Excuse . I did many Good Works ; and I hope God will set those against my evil works . Answ. Thy good works were thy sins , because indeed they were not good , being not done in sincerity of heart for God . The best mans works have some infirmity , which nothing can cleanse but the blood of Christ , which thou hast made light of , and therefore hast no part in . If all thy life had been spent in perfect works except one day , they would not make satisfaction for the sins of that day ; For they are but part of thy Duty . Wo to him that hath no better a Saviour at Judgement , then his own good works . The fourtieth Excuse . I lived in poverty and misery on earth , and therefore I hope I have had my suffering here , and shall not suffer in this world , and another too . Answ. 1. By that Rule all poor men , and murderers , and thieves that are tormented and hanged , should be saved . But as Godlyness hath the promise of this life and that to come , so Impenitency and Wickedness hath the Threatning of this life , and that to come . 2. The Devils and the damned have suffered much more than you already : and yet they are never the neerer a deliverance . When thou hast , suffered ten thousand years , thy pain will be never the neerer an end . How then can a little misery on earth prevent it ? Alas poor soul , these are but the foretasts and beginnings of thy sorrow . Nothing but pardon through the blood of Christ could have prevented thy Condemnation , and that thou rejectedst by Infidelity and Impenitency : His sufferings would have saved thee , if thou hadst not Refused him : But all thine own sufferings will yield thee no Relief . So much for the answering of the Vain Excuses which poor sinners are ready to make for themselves . Wherein I have been so large , as that this part I confess is disproportionable to the rest : but it was for these two Reasons . 1. That poor careless souls might see the vanity of such Defences ; and consider , if such a worm as I can easily confute them , how easily and how terribly will they be all answered by their Judge ? 2. I did it the rather , that godly Christians might the better understand how to deal with these vain Excuses when they meet with them ; which will be daily , if they deal with men in this sad Condition . X. WE have done with that part of the Judgement which consisteth in the exploration or tryal of the cause : we now come to that which is the Conclusion and Consummation of all : and that is , to shew you , What the Sentence will be , and on whom ? And for this , we must go strait to the word of God for our light , it being impossible for any man to have any particular knowledge of it , if Christ had not there revealed it unto us . Indeed almost all the world do acknowledge a life after this , where it shall go well with the good , and ill with the bad . But who shall be then accounted Righteous , and who Vnrighteous , and on what terms and grounds , by whom they shall be Judged , and to what Condition , they know not . The Sentence in Judgement will be , 1. Either on those that never had means to know Christ . 2. Or on those that had . 1. For the former , as it less concerneth us to enquire of their case , so is it more obscurely revealed to us in the Scripture . ●t is certain that they shall be Judged according to their Use of the means which they had , Rom. 2.11 , 12 , 13 , 14 , 15 , 16. and the Talents which they received , Mat. 25. But that it ever falleth out that he that hath but the One Talent of natural helps doth improve it to salvation , or that ever they who knew not Christ , are Justified and saved without that knowledge ( being at age and use of reason ) I find not in the Scriptures . I find indeed , that [ As many as have sinned without Law , shall also perish without Law : and as many as have sinned in the Law , shall be Judged by the Law , Rom. 2.12 . But not that any are justified by the works of nature , such as are here said to be without Law . I find also , that [ They have the work of the Law written in their hearts , their conscience also bearing witness , and their Thoughts the mean while Accusing , or else Excusing one another , in the day when God shall Judge the secrets of men , by Jesus Christ , according to the Gospel ] Rom. 2.15 , 16. And I believe it is a just Excuse , and not an unjust which is here meant . But it will be but an Excuse so far as they were guiltless ▪ and that will be but in tanto , and not in toto , in part only ; and so not a full Justification . A Heathens conscience may excuse him from those sins which he was never guilty of ; but not from all . But no more of them . 2. The case of those that have had the Gospel , is more plainly opened to us in Gods word . Their Sentence is opened in many places of Scripture , but most fully in Matth. 25. whence we will now collect it . There we find that Jesus Christ the Redeemer , as King of the world , shall sit in Judgement on all men at the last ; and shall separate them one from another , as a Shepherd divideth the Sheep from the Goats , and so shall pass the final Sentence . This Sentence is twofold , according to the different Condition of them that are Judged . To them on the right hand , there is a Sentence of Justification , and Adjudication to everlasting glory ; To them on the left hand , here is a Sentence of Condemnation to everlasting Punishment . The Sentence on each of these containeth , both the state which they are Judged to , and the reason or cause of the Judgement to that state . For as God will not Judge any to Life or Death , without just cause , so he will publish this cause in his sentence , as it is the manner of Judges to do ; If you say , Christ will not use a voice ; Let it satisfie , that though we know not the manner , yet if he do it but by mental discovery , as he shews men what shall everlastingly befall them , so he will shew them why it shall so befall them . 1. The Sentence on them on the Right hand , will contain , 1. Their Justification and Adjudication to Blessedness , and that both as generally denominated , & as particularly determined and described . 2. And the cause of this Judgement . 1. In general they shall be pronounced Blessed . Satan would have had them cursed and miserable ; the Law did curse them to misery ; Many a fearful thought hath possessed their own brests , lest they should prove at last accursed and miserable ; But now they hear the contrary from their Judge . All the Promises in the Gospel could not perfectly overcome those their fears ; all the comfortable words of the Ministers of the Gospel could not perfectly subdue them ; all the tender mercies of God in Christ did not perfectly subdue them ; But now they are vanquished all for ever . He that once hath heard his Redeemer in Judgement call him Blessed , will never fear being Cursed more . For he that Christ Blesseth , shall be Blessed indeed . The Description of their Blessedness followeth , Come inherit the Kingdom prepared for you from the foundation of the world . And also they are called Blessed Of the Father . Here is the fountain of their Blessedness ; The Father , and the state of their blessedness in Being the Fathers : For I suppose they are called the Blessed of the Father , both because the Father Blesseth them , that is , makes them Happy , and because these blessed ones are the Fathers own . And so Christ will publish it to the world in Judgement , that he came to glorifie the Father , and will proclaim him the Principal Efficient and Ultimate end of his work of Redemption , and the blessedness of his Saints , and that himself is ( as Mediator ) but the way to the Father . It is the Father that prepared the Kingdom for them , and from the foundation of the world , prepared it : Both for [ them ] as chosen ones , and for them as future Believers , and Righteous ones . It is called a Kingdom , partly in respect to God the King , in whose glory we shall partake in our places : and partly Metaphorically from the Dignity of our Condition . For so it is that our selves are said to be made Kings , Rev. 1.6 . and 5.1 . 1 Pet. 2.9 . and not that we are properly Kings , for then we must have subjects who must be Governed by us . Thus we see their Blessedness in the Fountain , end and state of Dignity : As to the Receptive Act on their part , it is expressed by two words ; one signifying their first entrance on it , Come : the other their Possession , Inheritance : that is , possess it as given by the Father , and Redeemed by the Son , and hold it in this Tenure for ever . The true Believer was convinced in this life , that indeed there was no true Blessedness , but this enjoyment of God in the Kingdom of heaven . The Lord revealed this to his heart by his Word and Spirit : And therefore he contemned the seeming Happiness on earth , and laid up for himself a Treasure in heaven , and made him friends with the Mammon of unrighteousness , and ventured all his hopes in this Vessel . And now he findeth the wisdom of that choice in a rich return ▪ God made him so wise a Merchant as to sell All for this Pearl of greatest price : and therefore now he shall find the gain . As there Is no other true Happiness , but God in glory ; so is there nothing more suitable and welcome to the true Believer . O how welcome will the face of that God be , whom he loved , whom he sought , whom he longed and waited for ! How welcome will that Kingdom be which he lived in Hope of ! which he parted with All for ! and suffered for ▪ in the flesh ! How glad will he be to see the Blessed face of his Redeemer , who by his manifold Grace hath brought h●m unto this ! I leave the believing soul to think of it , and to make it the daily matter of his Delightful Meditation . What an unconceivable Joy in one moment , this Sentence of Christ will fill his soul with . Undoubtedly it is now quite past our comprehension : though our imperfect fore-thoughts of it may well make our lives a continual Feast . Were it but our Justification from the Accusations of Satan , who would have us Condemned either as sinners in general , or as Impenitent , Unbelieving Rebels , against him that Redeemed us , in special , it would lift up the heads of the Saints in that day : After all the fears of our own hearts , and the slanderous Accusations of Satan and the world , That we were either Impenitent Infidels , or Hypocrites , Christ will then Justifie us and pronounce us Righteous . So much for the Condition to which they are Judged . 2. The Reason or Cause of this Justification of the Saints , is given us ▪ both 1. In a general denomination , and 2. In a particular Description . 1. In General , it is because they were Righteous , as is evident , Mat. 25.46 . The righteous shall go into life Everlasting . And indeed it is the business of every just Judge , to justifie the righteous , and condemn the unrighteous . And shall not the Judge of all the earth judge righteously ? Gen. 18.25 . God makes men Righteous , before he Judges them so : and Judgeth them Righteous Because they are so . He that abominateth that man who saith to the Righteous , thou art wicked , or to the wicked , thou art Righteous , who Justifieth the wicked , and Condemneth the Righteous , will certainly never do so himself . Indeed he will Justifie them that are sinners , but not against the Accusation they that are sinners : but against the Accusation , that they are guilty of Punishment for sin : but that is , because he first made them just ; and so Justifiable , by pardoning their sin through the blood of Christ . And its true also , that he will Justifie those that were wicked , but not those that are wicked ; But Judgement findeth them as Death leaveth them : and he will not take them for wicked , that are sanctified and cleansed of their former wickedness . So that Christ will first pardon them , before he justifie them against the charge of being sinners in general : and he will first give men Faith , Repentance and new Obedience , before he will Justifie them against the charge of being Impenitent , Infidels or Hypocrites , and consequently unpardoned , and doubly guilty of damnation . This twofold righteousness , he will first Give men , and so constitute them Just ; before he will Declare it , and Sentence them just . 2. The Reason of the Sentence , particularly Described , is from their Faith and ●ove to Christ , expressed in their Obedience , self-denyal and forsaking all for him . For I was hungry and ye fed me ; I was thirsty and ye gave me drink ; I was a stranger and ye took me in : Naked and ye cloa●hed me : I was sick and ye visited me ; I was in prison and ye came to me : Verily I say unto you , inasmuch as ye have done it to one of the least of these my Brethren , ye have done it unto me , Mat. 25.35 . to 41. Here is 1. The causal conjunction for . 2. And the Cause or Reason it self . Concerning both which , Observe , 1. How it is that mans Obedience and self-denyal is The Reason and Cause of his Justification . 2. Why it is that God will have the Reason or Cause thus Declared in the Sentence . For the first ; observe , that It s one thing to give a Reason of the Sentence , and another thing to express the Cause of the Benefit , Given us by the promise , and Judged to us by the Sentence . Mans Obedience was no proper Cause why God did in this life Give pardon of sin to us , or a Right to glory : much less , of his Giving Christ to dye for us . And therefore as to our Constitutive Justification at our Conversion , we must not say or think that God doth Justifie us , For or Because of any works of our Obedience , Legal or Evangelical . But when God hath so Justified us , when he comes to give a Reason of his Sentence in Judgement , he may and will fetch that Reason , partly from our Obedience , or our performance of the Conditions of the New Covenant . For as in this life , we had a Righteousness consisting in free pardon of all sin through the blood of Christ , and a Righteousness consisting in our personal performance of the Conditions of the promise which giveth that pardon , and continueth it to us : so at Judgement we shall accordingly be justified And as our Evangelical personal Righteousness , commonly called Inherent , was at first only in our Faith and Repentance , and Disposition to obey : but afterward in our Actual sincere Obedience , in which sense we are Constitutively Justified or made Righteous here by our works , in James his sense , Jam. 2.24 . so accordingly a double Reason will be assigned of our sentential Justification ; One from our pardon by Christs blood and merits ; which will prove our Right to Impunity and to Glory . The other from our own Faith and holy Obedience , which will prove our Right to that pardon through Christ , and to the free Gift of a Right to glory : and so this last is to be pleaded in subordination to the former . For Christ is become the Author of Eternal salvation to all them that Obey him , Heb. 5 9. He therefore that will be saved , must have a Christ to save him as the Author , and an Obedience to that Christ , as the Condition of that salvation ; and consequently both must be declared in the Judgement . The Reason why the Judge doth mention our Good works , rather then our Believing , may be because those holy self-denying expressions of Faith and Love to Christ , do contain or certainly imply Faith in them , as the life of the tree is in the fruit : but faith doth contain our works of Obedience but only as their cause . These works also are a part of the personal Righteousness which is to be enquired after , that is , we shall not be judged righteous , meerly because we have Believed , but also because we have added to our Faith vertue ; and have improved our Talents , and have loved Christ to the hazard of all or his sake . For it is not only or principally for the goodness of the work considered in it self , or the good that is done by it to the poor : but it is as these works did express our Faith and Love to Christ , by doing him the most costly and hazardous service ; that by Faith we could see Christ in a poor beggar or a prisoner ; and could love Christ in These better then our worldly goods or liberties ; which we must part with or hazard by the works that are here mentioned . 2. The Reasons why Christ will so publikely Declare the personal righteousness of men , to be the Reason or Cause of his Justifying sentence , it is because It is the business of that day , not only to glorifie Gods meer Love and Mercy , but eminently to glorifie his Remunerative Justice ; and not only to express his love to the Elect as such , but to express his love to them as Faithful and Obedient , and such as have denyed all for Christ , and Loved God above all ; And to shew his justice to the men , and faithfulness in fulfilling all his promises , and also his holinss in the high estimation of the holiness of his people . I shall express this in the words of a Learned Divine ( Dr Twiss , against Mr. Cotton , pag. 40. ) Was there no more in Gods intention when he elected some , then the manifestation of the riches of his glorious grace ? Did not God purpose also to manifest the Glory of his Remunerative Justice ? Is it not undenyable that God will bestow salvation on all his Elect ( of ripe years ) by way of reward and Crown of Righteousness , which God the Righteous Judge will give ? 2 Tim. 4. 2 Thes. 1. It is great pitty this is not considered , as usually it is not : Especially for the momentous Consequence thereof in my Judgement . So far he . So much of the Sentence of Justification which shall be passed by Christ at Judgement upon the Righteous . 2. We are next to consider of the Sentence of Condemnation which shall then by Christ be passed on the unrighteous . Which is delivered to us by Christ , Mat. 25. in the same order as the former . This Sentence containeth ; 1. The Condemnation it self . 2. The Reason or Cause of it . The Condemnation expresseth the misery which they are judged to . 1. Generally , in the Denomination , Cursed . 2. Particularly by Description of their Cursed state . To be cursed , is to be a People destinated and adjudged to utter unhappiness ; to all kind of misery without remedy . 2. Their Cursed condition is described in the next words , Depart from me into Everlasting fire , prepared for the Devil and his Angels . 1. Depart ! From whom ? from the God that made them in his Image . From the Redeemer that bought them by the price of his blood , and offered to save them freely , for all their unworthyness , and many a time intreated them to Accept his offer that their souls might live . From the Holy Ghost the Sanctifier and Comforter of the faithful , who strove with their hearts , till they quenched and expelled him . O sad Departing ! who would not then choose rather to Depart from all the friends he had in the world , and from any thing Imaginable ; from his life , from himself , if it were possible , then from Christ ? Depart ! from what ? why , from the presence of the Judge ; from all further Hopes of salvation for ever : from all possibility of ever being saved , and living in the joyful Inheritance of the Righteous . Depart ! Not from Gods Essential presence , for that will be with them to their everlasting misery , but from the presence of his Grace , in that measure as they enjoyed it . Depart ! Not from your fleshly pleasures , and honours , and profits of the world : These were all gone and past already : and there was no further need to bid them Depart from these : Houses and Lands were gone ▪ Mirth and Recreations were gone . Their sweet morsels and cups were gone : All the Honor that men could give them was gone , before they were set at Christs barr to be Judged . But from all expectations of ever enjoying these again , or ever tasting their former delights ; from these they must Depart : Not from their sin , for that will go with them : But the liberty of committing that part of it which was sweet to them , as Gluttony , Drunkenness , Whoredom , Idleness , and all Voluptuousness ; from these they must Depart . But this is Consequential : It is Christ and the Possibility of salvation , that they are Sentenced to Depart from . But Whither must they Depart ? 1. Into fire . 2. Into that fire which was prepared for the Devil and his Angels . 3. Into everlasting fire . 1. Not into a Purifying , but a Tormenting fire . Whether Elementary or not ; whether properly or Metaphorically called sire , let us not vainly trouble our selves to enquire . It is enough to know , that as fire is one of the most grievous Tormentors of the flesh , so grievous will be those infernal Torments to the whole man , soul and body . Such as is most fitly represented to us under the notion of fire , and of burning . It s easie for a secure unbelieving soul to read and hear of it ! but woe , and ten thousand woes to them that must endure it . In this life they had their good things , when it went harder as to the flesh with better men ; but now they are tormented , when the Godly are comforted , as Luke 16.25 . 2. But why is it called a fire prepared for the Devil and his Angels ? 1. What is this Divel that hath Angels ? 2. Who are his Angels ? 3. When was it prepared for them ? 4. Was it not also prepared for wicked men ? To these in order . 1. It seems by many passages in Scripture , that there is an Order among Spirits , both Good and Bad ; and that there is one Devil that is the Prince over the rest . 2. It seems therefore that its the rest of the evil Spirits , that are called his Angels . And some think that the wicked who served him in this life , shall be numbered with his Angels in the life to come . Indeed the Apostle calls him , The God of this world , 2 Cor. 4.4 . as is ordinarily Judged by Expositors : and the Prince of the power of the Aire , the Spirit that now worketh in the children of disobedience , Eph. 2.2 . And he calleth false seducing Teachers , The Ministers of Satan , 2 Cor. 11.15 . But that wicked men are here meant as part of his Angels , is not clear . 3. If it be the preparation of Gods Purpose that is here meant , then it was from Eternity ; but if it be any Commination of God as Ruler of the Angels , than was this fire prepared for them Conditionally , from the beginning of that Commination , and was Due to them at their fall . 4. It seems that the Reason why here is no mention of preparing Hell-fire for the wicked , but only for the Devils , is not because indeed it was not prepared also for the wicked ; but to note , that it is the Torment which was first prepared for , or assigned to the Devils , thereby shewing the greatness of the misery of the wicked , that the Devil and his Angels must be their Compan●ons . Though some think , as is said before , that the reason why wicked men are not mentioned here , is because they are part of the Angels of the Devil , and so included . And some think it is purposely to manifest Gods ●eneral Love to mankind , that prepared not Hell for them , but they cast themselves into the Hell prepared for the Devils . But the first seems to be the true sense . And how apparently Righteous are the Judgements of the Lord ! that those men who would here entertain the Devil into their hearts , and daily familiarity , should be then entertained by him into his place of Torments , and there remain for ever in his society ! Though few entertained him into Visible familiarity with their bodies as Witches do , who so make him their Familiar ; yet all wicked men do entertain him into more full and constant familiarity with their souls , then these witches do with their bodies , How familiar is he in their thoughts , to fill them with vanity , lust , or revenge ▪ How familiar is he in their hearts to fill them with coveteousness , malice , pride or the like evils ? and to banish all thoughts of returning to God , and to quench every motion that tendeth to their recovery ? How familiar is he with them ▪ even when they seem to be worshipping God in the publike Assemblies ; stealing the word out of their hearts , filling them with vain and wandering thoughts , blinding their minds that they cannot understand the plainest words that we are able to speak to them , and filling them with a proud rebellion against the Direction of their Teachers , and an obstinate refusal to be ruled by them , b● the matter never so necessary to their own salvation ? How familiar ar● these evil Spirits in their houses , filling them with ignorance , worldliness , and ungodliness , and turning out ●ods service , so that they do not pray together once in a day , or perhaps at all ? How familiarly doth Satan use their tongues , in cursing , swearing , lying , ribaldry , backbiting , or slandering ? And is it not just with God to make these friends their familiars in Torment , with whom they entertained such familiarity in sin ? As Christ with all the Blessed Angels and Saints will make but one Kingdom or family , and shall live altogether in perpetual Delights : so the Devil and all his He●●ish Angels and wicked men shall make but one house-hold , and shall live altogether in perpetual misery . O poor sinners ! you are not troubled now at his presence ▪ and power your hearts , but will you not then be troubled at his presence , and tormenting power ? As long as you do not see him , let him do what he will with you , it grieves you little or nothing at all : but what will you say when you must see him , and abide with him for ever ? Oh Sirs , his name is easily heard , but his company will be terrible to the stoutest heart alive . He sheweth you a smiling face when he tempteth you , but he hath a grimmer face to shew you , when temptations have conquered you , and torments must succeed ! As those that write of Witches , say ▪ he appeareth at first to them in some comely tempting shape , till he have them fast tyed to him ; and then he beats them , and affrights them , and seldom appears to them but in some ugly hew . Believe it , poor sinners , you do not hear or see the worst of him , when you are merry about your sinful Pleasures , and Rejoycing in your Hopes of the Commodities or Preferments of the world : he hath another kind of Voice which you must hear , and another face to shew you , that will make you know a little better , whom you had to do with ! You would be afraid now to meet him in the dark ; what will you be to live with him in everlasting darkness ? Then you will know who it was that you entertained and obeyed , and plaid with in your sins . 3. And as the Text tells us , that it is a fire prepared for the Devil and his Angels . So it telleth us , that is An everlasting fire . It had a beginning : but it shall have no end . If these wretches would have chosen the service of God , they would have met with no difficulty or trouble , but what would have had a speedy end : Poverty and Injuries would have had an end : scorns and abuses would have had an end ; fasting , humiliation sorrow for sin , watching , and fighting against our spiritual enemies , would all have had an end . But to avoid these , they chose that ease ▪ that pleasure , which hath brought them to that torment which never will have end . I have said so much of these things already in my Book called the Saints Rest , that I will now say but this much . It is one of the wonders of the world , how men that do believe , or think they do believe this word of Christ to be true , that the wicked shall go into Everlasting fire , can yet venture on sin so boldly ▪ and live in it so fearlessly , or sleep quietly till they are out of this unspeakable Danger ! Only the Commonness of it , and the known wickedness of mans heart , doth make this less wonderful . And were there nothing else to convince us , that sinners are Mad and Dead as to spiritual things , this were enough ; That ever the greatest pleasures or profits of the world , or the most enticing baits that the Devil can offer them , should once prevail with them to forget these endless things and draw them to reject an Everlasting Glory , and cast themselves desperately into Everlasting fire ; Yea , and all this under daily warnings and Instructions ; and when it s told them before hand by the God of Truth himself ! For the Lords sake , Sirs , and for your souls sakes , if you care not what Ministers say , or what such as I say , yet will you soberly read now and then this 25. Chapter of Matthew , and Regard what is told you by him that must be your Judge ! and now and then bethink your selves soberly whether these are matters for wise men to make light of ? and what it is to be Everlastingly in Heaven or in Hell fire . 2. We have seen what is the Penalty contained in the sentence against the ungodly : The next thing that the Text directs us to ▪ is the Cause or Reason of the Sentence ▪ vers. 42 , For I was hungry , and ye gave me no meat , &c. The Reason is not given expresly either for their sin against the Law of works , that is , Because they were sinners , and not perfectly Innocent : Nor yet from their unbelief , which is the great sin against the Law of Grace : But it is given from their not expressing their Faith and Love to Christ in works of mercy and self-denyal . And why is this so ? 1. We must not suppose that these words of Christ , do express the whole Judicial process in every point ; but the chief parts . It is supposed that all men are convicted of being sinners against the perfect Law of the Creator , and that they are guilty of Death for that sin : and that there is no way but by Christ to obtain deliverance . But because all this must be acknowledged by the righteous themselves , as well as by the wicked , therefore Christ doth not mention this , but that only which is the turning point or cause in the Judgement . For it is not all sinners that shall be finally Condemned ▪ but all Impenitent , Unbelieving sinners , who have Rebelled finally against their Redeemer . 2. And the reason why Faith it self is not expressed , is , 1. Because it is clearly implyed , and so is Love to Christ as Redeemer : in that they should have Relieved Christ himself in his members : that is , as it s expressed , Matth. 10.42 . they should have received a Prophet in the name of a Prophet ; and a Disciple in the name of a Disciple ; All should be done for Christs sake : which could not be unless they Believed in him , and Loved h●m . 2. Also because that the bare Act of Believing is not all that Christ requireth to a mans final Justification and Salvation : But holy self-denying Obedience must be added . And therefore this is given as the Reason of their Condemnation , that they did not so obey . We must observe also , that Christ here putteth the special for the general : that is , one way of self ▪ denying Obedience , and expression of Love , instead of such Obedience in general ! For all men have not ability to relieve those in misery , being perhaps some of them poor themselves . But all have that Love and self-denyal , which will some way express it self . And all have hearts and a Disposition to do thus , if they had ability ; without such a Disposition , none can be saved . It is the fond conceit of some , that if they have any love to the godly or wish them well , it is enough to prove them happy . But Christ here purposely lets us know , that whoever doth not Love him at so high a rate , as that he can part with his substance or any thing in the world , to those uses which he shall require them , even to relieve his servants in want and sufferings for the masters sake , that man is none of Christs Disciple , nor will be owned by him at the last . XI . THE next point that we come to , is to shew you the Properties of this Sentence at Judgement . When man had broken the Law of his Creator at the first , he was lyable to the Sentence of Death , and God presently sate in Judgement on him , and sentenced him to some part of the Punishment which he had deserved : But upon the Interposition of the Son , he forbore the rest , resolving on a way that might tend to his Recovery : And Death is due yet to every sinner for every sin which he commits , till a pardon do acquit him . But this Sentence which will pass on sinners at the last Judgement , doth much differ from that which was passed on the first sin , or which is Due according to the Law of wor●s alone : for , 1. As to the Penalty , called the Pain of Loss , the first Judgement did deprive man of the favour of his ●reator ; but the second will deprive him of the favour both of the Creator and Redeemer : the first Judgement deprived him of the benefits of Innocency : The second deprived him of the Benefits of Redemption ; The loss of his hopes and possibility of a pardon , of the Spirit , of Justification and Adoption , and of the benefits which Conditionally were promised and offered him ; these are the Punishments of the last Judgement , which the Law of work● did never threaten to the first man , or to any , as it stood alone . Also the loss of Glory as Recovered , is the proper penalty of the viol●ted Law of Grace : which is more than the first loss . As if a man should lose his Purse the second time , when another hath once found it for him : Or rather as if a Traytor Redeemed by another , and having his life and honours offered him , if he will Thankfully Accept it and come in , should by his Refusal and Obstinacy , lose this Recovered Life , which is offered him : which is an addition to his former penalty . Besides that the Higher degree of Glory will be lost , which Christ would bestow on him , more then was lost at first . The very work of the Saints in heaven ▪ will be to Praise and Glorifie him that Redeemed them : and the Father in him : which would not have been the work of man if he had been innocent . 2. As to the Pain of sense , the last Judgement by the Redeemer ▪ will Sentence them to a far sorer Punishment then would have befaln them , if no Saviour had been offered them , Heb. 10.29 . The conscience of Adam if he had not been Redeemed , would never have Tormented him for Rejecting a Redeemer , nor for refusing or abusing his gracious offers , and his mercies ; nor for the forfeiting of a Recovered Happiness ; nor for refusing the easie terms of the Gospel , which would have Given him Christ and salvation for the Accepting ; nor for neglecting any means that tended to Recovery : No nor for refusing Repentance unto Life , nor for disobeying a Redeemer that bought him by his blood . As all these are the penalties of the Redeemers Law and Judgement , so is it a sorer penalty then Conscience would have inflicted meerly for not being perfectly Innocent ; and they will be far sorer gripings and gnawings of the never-dying worm for the abuse of these Talents , than if we had been never trusted with any after our first forfeiture . Yea and God himself will accordingly proportion his Punishments . So that you see that Privatively and Positively , or as to their Loss and their Feeling , the Redeemer will pass on them a heavyer doom then the Creator did , or would have done according to the first Law to perfect man . 3. Another Property of the Judgement of Christ , is , that It will be final , Peremptory , and Excluding all further hopes or possibilities of a Remedy . So was not the first Judgement of the Creator upon faln man . Though the Law of pure Nature knew no Remedy , nor gave man any hope of a Redeemer ; yet did it not exclude a Remedy ; nor put in any barr against one ; but God was free to Recover his Creature if he p●eased . But in the Law of Grace he hath Resolved , that there shall be no more sacrifice for sin , but a fearful looking for of Judgement and fire which shall devoure the Adversary , Heb. 10. ●6 , 27. and that the fire shall be Everlasting , the worm sha●l not dye , and the fire shall not be quenched , Mat. 25. last , Mat. 13.42 , 50. John 5.27 . Mat. 5.26 . Mat. 3.12 . and Luke 3.17 . Mark . 9 . 4● , 44 , 45 , 46 , 48. He that now breaketh that pure Law that requir●th perfect innocency ( as we have all done ) may fly to the Promise of Grace in Christ , and Appeal to the Law of Liberty , or deliverance , to be Judged by that . But he that falls under the penalty of that Law which should have saved him , as all final Unbelievers ; and Impenitent , Ungodly persons do , hath no other to Appeal to . Christ would have been a Sanctuary and Refuge to thee from the Law of works , hadst thou but Come in to him : But who shall be a Refuge to thee from the wrath of Christ ? The Gospel would have freed thee from the Curse of the Law of works , if thou hadst but believed and obeyed it : But what shall free thee from the Condemnation of the Gospel ? Had there no Accusation lain against thee , but that thou wast in general a sinner , that is , that thou wast not perfectly Innocent , Christ would have answered that charge by his blood . But seeing thou art also guilty of those special sins which he never shed his blood for , who shall deliver thee from that Accusation ? When Christ gave himself a ransom for sinners , it was with this Resolution both in the Father and himself , that none should ever be Pardoned , Justified or Saved by that Ransom , that did not in the time of this life , sincerely return to God by Faith in the Redeemer , and live in sincere obedience to him and persevering herein . So that he plainly excepted final Infidelity , Impenitency and Rebellion from pardon : He never dyed for the final non-performance of the Conditions of the New Covenant . So that his Judgement for these will be peremptory and remediless . If you say , Why cannot God find out a remedy for this sin , as well as he did for the first ? I say , God cannot lye , Tit. 1.2 . He must be True and Faithful , as necessarily as he must be God , because of the Absolute perfection of his nature ; and he hath said and resolved that there shall be no more remedy . Many other Properties of Gods Judgement in general there are , as that Righteousness , Impartiality , Inflexibility , and the like , which because I would not make my Discourse too long , I will pass over , contenting my self with the mention of these which are Proper to the Judgement of the Redeemer , according to his own Laws in special . XII . THE twelfth and last thing which I promised to unfold , is , The Execution of this Judgement . Here I should shew you both the Certainty of the Execution , and by whom it will be , and how ; but having done all this already in the third Part of the foresaid Book of rest , I shall now only give this brief touch of it . No sooner is the dreadful Sentence past , Go ye cursed into Everlasting fire , but away they must be gone : There is no delay ; much less any Reprive to be expected : and yet much less is there any hope of an Escape . If the Judge once say , Take him Jaylor ; and if Christ say , Take him Devils , you that Ruled and Deceived him , now Torment him ; all the world cannot rescue one such soul . It will be in vain to look about for help ! Alas , there is none but Christ can help you , and he will not , because you refused his help : Nay we may say , He cannot : not for want of Power : but because he is True and Just ; and therefore will make good that word which you believed not . It is in vain then to cry to hills to fall on you and the mountains to cover you from the presence of him that sitteth on the Throne . It will be in vain now to Repent , and wish you had not sleighted your salvation , nor sold it for a little pleasure to your flesh . It will be then in vain to cry Lord , Lord , open to us ; O spare us ; O pitty us ; O do not cast us into these hideous flames ! Do not turn us among Devils ! do not Torment thy Redeemed ones in this fire ! All this will be then too late . Poor sinner , whoever thou art that readest or hearest these lines , I beseech thee in Compassion to thy soul , Consider , How fearful the case of that man will be , that is newly doomed to the Everlasting fire ; and is haled to the Execution without Remedy ! and what mad men are those that now do no more to prevent such a misery , when they might do it on such easie terms , and now have so fair an Opportunity in their hands ? The time was when Repentance might have done thee good : but Then all thy Repentings will be in vain . Now while the day of thy Visitation lasteth , hadst thou but a heart to pray and cry for mercy , in faith and fervency , through Christ thou mightest be heard . But then Praying , and Crying will do no good ! shouldst thou roar out in the extremity of thy horror and amazement , and beseech the Lord Jesus but to forgive thee one sin , or to send thee on earth once more , and to try thee once again in the flesh , whether thou wouldst not love him and lead a holy life , it would be all in vain . Shouldst thou beseech him by all the mercifulness of his nature by all his sufferings and bloody death , by all the merciful promises of his Gospel ; it would be all in vain ▪ Nay , shouldst thou beg but one dayes reprival , or to stay one hour before thou were cast into those flames , it would not be heard ; it would do thee no good . How earnestly did a deceased Gentleman , Luk. 16.24 . beg of Abraham for one drop of water from the tip of Lazarus's finger , to cool his tongue , because he was tormented in the flame ! And what the better was he ? He was sent to Remember that he had his Good things in this life ; and that Remembrance would torment him more . And do not wonder or think much at this , that Christ will not then be intreated by the ungodly . You shall then have a Remember too , from Christ or Conscience . He may soon stop thy mouth , and leave thee speechless , and say , Remember , man , that I did one day send thee a Message of peace , and thou wouldst not hear it . I once did stoop to Beseech thee to return , and thou wouldst not hear . I besought thee by the tender mercies of God ; I besought thee by all the Love that I had shewed thee ; by my holy Life ; by my cursed Death ; by the Riches of my Grace ; by the offers of my Glory ; and I could not get thee to forsake the world , to deny thy flesh to leave one beloved sin , for all this ! I besought thee over and over again ! I sent many a Minister to thee in my name : I waited on thee many a day , and year ; and all would not do ; thou wouldst not Consider , Return and Live : And now it is too late : my sentence is past , and cannot be recalled : Away from me , thou worker of Iniquity , Matth. 7.22 , 23. Ah Sirs , what a case then is the poor desperate sinner left in ! How can I write this , or how can you that read or hear it without trembling once think of the Condition that such forlorn wretches will be in ! When they look above them , and see the God that hath forsaken them , because they forsook him first ; when they look about them , and see the Saints on one hand whom they despised , now sentenced unto Glory ; and the wicked on the other hand , whom they accompanied and imitated , now Judged with them to everlasting misery ; when they look below them , and see the flames that they must abide in , even for evermore ; and when the Devils begin to hale them to the Execution ; Oh poor souls ! Now what would they give for a Christ , for a promise , for a time of Repentance , for a Sermon of mercy , which once they slept under , or made no account of ! How is the case altered now with them ! who would think that these are the same men , that made light of all this on earth , that so stoutly scorned the reproofs of the word , that would be worldly , and fleshly , and drunk , and proud , let Preachers say what they would ; and perhaps hated those that did give them warning . Now they are of another mind ; but all too late . Oh were there any place for Resistance , how would they draw back , and lay hold of any thing , before they would be dragged away into those flames ! But there is no resisting ; Satans Temptations might have been Resisted , but his Executions cannot Gods Judgements might have been Prevented by Faith and Prayer , Repentance and a holy life ; but they cannot be resisted when they are not prevented . Glad would the miserable sinner be , if he might but turn to nothing , and cease to be ; or that he might be any thing rather than a reasonable creature : but these wishes are all in vain . There is one Time , and one Way of a sinners Deliverance ; If he fail in that one , he perisheth for ever : all the world cannot help him after that , 2 Cor. 6 2. I have heard thee in a time accepted ; and in the day of salvation have I succoured thee : Behold now is the Accepted time : behold now is the day of salvation . Now he saith , Rev. 3.20 . Behold , I stand at the door and knock ; If any man hear my voice and open the door , I will come in to him , and will sup with him , and he with me . But for the time to come hereafter , hear what he saith , Prov. 1.24 , 25 , 26. Because I have called , and ye Refused , I have stretched out my hand , and no man regarded ; but ye have set at nought all my counsel , and would none of my Reproof ; I also will laugh at your Calamity ; I will mock when your fear cometh : when your fear cometh as Desolation , and your destruction cometh as a whirlwind ; when distress and anguish cometh upon you ; then shall they call upon me , but I will not Answer ; they shall seek me early , but they shall not find me ; for that they hated knowledge , and did not choose the fear of the Lord ; They would none of my counsels ; they despised all my Reproof ▪ therefore shall they eat of the fruit of their own way , and be filled with their own devices ; for the Turning away of the simple shall slay them , and the Prosperity of fools shall destroy them ; But who so hearkneth to me , shall dwel safely , and shall be quiet from fear of evil . I have recited all these words , that you may see and consider , whether I have spoke any other thing than God himself hath plainly told you of . Having said this much of the Certainty of the Execution , I should next have spoke somewhat of the manner and the Instruments , and have shewed how God will be for ever the Principal Cause , and Satan and their own Consciences the Instruments , in part ; and in what manner Conscience will do its part , and how impossible it will be to quiet or resist it . But having spoke so much of all this already elsewhere , as is said before , I will forbear here to repeat it , leaving the Reader that desireth it , there to peruse it . The Vses . Vse 1. BEloved hearers , it was not to fill your fancies with news that God sent me hither this day ; nor to tell you of matters that nothing concern you ; nor by some terrible words to bring you to an hours amazement and no more ; But it is to tell you of things that your eyes shall see , and to foretell you of your danger while it may be prevented ; that your precious souls may be saved at the last , and you may stand before God with comfort at that day ; But because this will not be every mans case , no nor the case of most , I must in the name of Christ desire you to make this day an enquiry into your own souls , and as in the presence of God let your hearts make answer to these few Questions which I shall propound and debate with you . Qu. 1. DO you soundly Believe this Doctrine which I have preached to you ? What say you Sirs ? do you verily Believe it as a most certain Truth , that you and I , and all the world must stand at Gods barr and be Judged to Everlasting Joy or Torment ? I hope you do all in some sort Believe this : but blame me not if I be jealous whether you soundly believe it , while we see in the world so little of the effect of such a Belief . I confess I am forced to think that there is more infidelity then faith among us , when I see more ungodliness then godliness among us : And I can hardly believe that man that will say or swear that he believeth these things , and yet liveth as carelesly and carnally as an Infidel . I know that no man can love to be damned ; yea I know that every man that hath a reasonable soul , hath naturally some love to himself , and a fear of a danger which he verily apprehendeth ; he therefore that liveth without all fear ▪ I must think liveth without all apprehension of his danger . Custom hath taught men to hold these things as the Opinion of the Country ; but if men soundly believed them , surely we should see stranger effects of such a faith , then in the most we do see . Doth the sleepy soul that liveth in security , and followeth this world as eagerly as if he had no greater matters to mind ; that never once trembled at the thoughts of this great day ; nor once asked his own soul in good sadness , My soul , How dost thou think then to escape ? I say , doth this man Believe that he is going to this Judgement ? Well , Sirs , whether you believe it or not , you will find it true ; and believe it you must before you can be safe . For if you do not Believe it , you will never make ready . Let me therefore perswade you in the fear of God to consider , that it is a matter of undoubted Truth . 1. Consider that it is the express word of the God of Truth ; revealed in Scripture as plainly as you can desire . So that you cannot be unbelieving without denying Gods Word , or giving him the lye , Mat. 13.38 , 39 , 40 , 41 , 42 , 43 , 49 , 50. Mat. 25. throughout ▪ Rom. 2.5 ▪ 6 , 7 , 8 , 9 , 10 , 16 , and 1.32 . John 5.28 , 29. The hour is coming in which all that are in the graves shall hear his voice , and shall come forth : they that have done good , unto the resurrection of life , and they that have done evil , unto the Resurrection of damnation . Heb. 9.27 . It is appointed to all men once to dye , and after this , the Judgement . Rom. 14.9.12 . So then every one of us shall give Account of himself to God . Rev. 20.12 . And I saw the dead , small and great stand before God : and the Books were opened : and another book was opened , which is the Book of life : and the dead were Judged out of those things which were written in the Books , according to their works . Mat. 12.36 , 37. But I say unto you , that every idle word that men shall speak , the shall give account thereof in the day of Judgement : For by thy words thou shalt be Justified , and by thy words thou shalt be condemned . Many more most express Texts of Scripture do put the Truth of this Judgement out of all question , to all that believe the Scripture , and will understand it . There is no place left for a Controversie in the point : It is made as sure to us as the Word of the living God can make it : And he that will question that , what will he Believe ? What say you Sirs ? Dare you doubt of this which the God of Heaven hath so positively affirmed ? I hope you dare not . 2. Consider , it is a master-part of your faith , if you are Christians , and a fundamental Article of your Creed , that Christ shall come again to Judge the quick and the dead . So that you must Believe it , or renounce your Christianity , and then you renounce Christ and all the hopes of mercy that you have in him . It s impossible that you should soundly Believe in Christ ▪ and not believe his Judgement and Life Everlasting ; because as he came to bring Life and Immortality to light in the Gospel , 2 Tim. 1.10 . so it was the end of his Incarnation , Death and Resurrection , to bring you thither ; and its part of his honour and office which he purchased with his blood , to be the Lord and Judge of all the world , Rom. 14.9 . Joh. 5.22 ▪ If therefore you believe not heartily this Judgement ; deal plainly and openly , and say you are Infidels and cast away the hypocritical vizor of Christianity , and let us know you , and take you as you are . 3. Consider that it is a Truth that is known by the very light of nature ; that there shall be a happiness for the Righteous , and a misery for the wicked after this life : which is evident ▪ 1. In that we have undenyable natural reason for it . 1. God is the Righteous governor of the world , and therefore must make a difference among his subjects , according to the nature of their waies ; which we see is not done here , where the wicked prosper , and the good are afflicted ; therefore it must be hereafter . 2. We see there is a necessity that God should make promises and threatnings of everlasting happiness or misery , for the right governing of the world ; for we certainly perceive that no lower things will keep men from destroying all humane society , and living worse then bruit beasts ; and if there be a necessity of making such threats and promises , then there is certainly a necessity of fulfilling them . For God needeth no lye or means of deceiving , to rule the world . 2. And as we see it by Reason , so by certain experience , that this is discernable by the light of nature ; for all the world , or almost all do believe it . Even those nations where the Gospel never came , and have nothing but what they have by nature even the most Barbarous Indians acknowledge some life after this ▪ and a difference of men according as they are here : Therefore you must believe thus much , or renounce your common Reason and humanity , as well as your Christianity . Let me therefore perswade you all in the fear of God to confirm your souls in the belief of this , as if you had heard Christ or an Angel from heaven say to you , Oh man thou art hasting to Judgement . Qu. 2. MY next Question is , Whether you do ever soberly consider of this great day ? Sirs , do you use when you are alone to think with your selves ▪ how certain and how dreadful it will be ? how fast it is coming on ? and what you shall do ? and what answer you mean to make at that day ? are your minds taken up with these considerations ? Tell me , is it so , or not ? Alas Sirs ! Is this a matter to be forgotten ? Is not that man even worse then mad ▪ that is going to Gods Judgement and never thinks of it ? when if they were to be tryed for their lives at the next Assize , they would think of it , and think again , and cast 100 times which way to escape . Me thinks you should rather forget to go to bed at night , or to eat your meat , or do your work , then forget so great a matter as this . Truly I have often in my serious thoughts been ready to wonder that men can think of almost any thing else , when they have so great a thing to think of . What! forget that which you must remember for ever ! forget that which should force remembrance , yea and doth force it with some , whether they will or not ! A poor despairing soul cannot forget it : He thinks which way ever he goes he is ready to be Judged . Oh therefore Beloved , Fix these thoughts as deep in your hearts as thoughts can go . Oh be like that holy man , that thought which way ever he went , he heard the Trumpet sound , and the voice of the Angel calling to the world , Arise ye dead , and come to Judgement , You have warning of it from God and man , to cause you to Remember it ; do not then forget it . It will be a cold excuse another day , Lord , I forgate this day , or else I might have been ready : you dare not sure trust to such excuses . Qu. 3. MY next Question to you , is ▪ How are you affected with the Consideration of this day ? Barely to think of it will not serve : To think of such a day as this with a dull and senseless heart , is a sign of fearful stupidity . Did the knees of King Belshazzar knock together with trembling , when he saw the hand-writing on the wall ? Da● . 5.6 . How then should thy heart be affected that seeth the hand-writing of God as a summons to his barr ? When I began to preach of these things long ago , I confess the matters seemed to me so terrible , that I was afraid that people would have run out of their wits with fear ; but a little experience shewed me , that many are like a dog that is bred up in a forge or furnace ▪ that being used to it , can sleep though the hammers are beating , and the fire and hot Iron flaming about him ▪ when another that had never seen it , would be amazed at the sight . When men have heard us 7 years together , yea 20 years , to talk of a day of Judgement , and they see it not , nor feel any hurt ▪ they think it is but talk , and begin to make nothing of it . This is their thanks to God for his Patience : Because his Sentence is not executed speedily therefore their hearts are set in them to do evil , Eccl. 8.11 . As if God were slack of his Promise , as some men Account slackness , 2 Pet. 3.9 . When one day with him is as a 1000. years , and a 1000. years as one day . What if we tell you 20 years together that you must dye , will you not believe us , because you have lived so long and seen no death coming ? Three or four things there be should bring any matter to the heart . 1. If it be a matter of exceeding weight . 2. If it concern not others only , but our selves . 3. If it be certain . 4. If neer . All these things are here to be found , and therefore how should your hearts be moved at the Consideration of this great day ! 1. What matter can be mentioned with the Tongue of man of greater moment ? For the poor creature to stand before his Maker and Redeemer , to be Judged to Everlasting Joy or Torment ? Alas ! all the matters of this world are playes , and toyes , and dreams to this : Matters of profit or disprofit are nothing to it : Matters of credit or discredit are unworthy to be named with it : Matters of temporal life or death are nothing to it . We see the poor bruit beasts go every day to the slaughter , and we make no great matter of it , though their life be as dear to them as ours to us . To be Judged to an Everlasting death or torment ; this is the great danger , that one would think should shake the stoutest heart to consider it , and awake the dullest sinner to prevent it . 2. It s a matter that concerneth every one of your selves , and every man or woman that ever lived upon the earth , or ever shall do : I am not speaking to you of the affairs of some far Countrey , that are nothing to you , but only to marvail at ; which you never saw , nor ever shall do : no ; It is thy own self man or woman that hearest me this day , that shalt as surely appear before the Judgement-Seat of Christ , as the Lord liveth , and as he is true and faithful ; and that is as sure as thou livest on this earth , or as the heaven is over thee . That man that heareth all this with the most careless blockish heart , shall be awakened and stand with the rest at that day ; that man that never thought of it , but spent his time in worldly matters , shall leave all , and there appear ; that man that will not believe these things to be true , but make a jest of them , shall see and feel what he would not Believe , and he also shall be there : The godly that waited in hope for that day , as the day of their full Deliverance and Coronation , they shall be there . Those that have lain in the dust these 5000. years , shall rise again and all stand there . Hearer , whoever thou art , believe it , thou mayest better think to live without meat , to see without light , to escape death , and abide for ever on earth , then to keep away from that Appearance . Willing or unwilling , thou shalt be there . And should not a matter then that so concerneth thy self , go neer to thy heart , and awake thee from thy security ? 3. That it is a matter of unquestionable certainty , I have partly shewed you already , and more would do , if I were Preaching to known Infidels . If the careless world had any just reason to think it were uncertain , their carelesness were more excusable . Me thinks a man should be affected with that which he is certain shall come to pass , in a manner as if it were now in doing . 1 Thes. 5.2 . Ye perfectly know that the day of the Lord so cometh , &c. saith the Apostle . 4. This day is not only certain , but it is neer ; and therefore should affect you the more . I confess , if it were never so far of , yet seeing it will come at last , it should be carefully regarded : But when the Judge is at the door , Jam. 5.9 . and we are almost at the barr , and it is so short a time to this Assize , what soul that is not dead will be secure ? Alas Sirs ! what is a little time when it is gone ? how quickly shall you and I be all in another world , and our souls receive their particular Judgement , and so wait till the body be raised and judged to the same Condition ? It is not a 100. years in all likelyhood , till ▪ every soul of us shall be in heaven or hell : and its like , not half or a quarter of that time , but it will be so with the greater part of us : and what is a year or two , or a 100 ? how speedily is it come ? how many a soul that is now in heaven or hell , within a 1000 years dwelt in the places that you now dwell in , and sate in the seats you now sit in ? And now their time is past , what is it ? Alas ; how quickly will it be so with us : You know not when you go to bed , but you may be Judged by the next morning : or when you rise , but you may be ▪ judged before night : but certainly you know that shortly it will be ; and should not this then be laid to heart ? Yea the General Judgement will not be long : For certainly we live in the end of the world . Qu. 4. MY next Question is , Whether are you ready for this dreadful Judgement when it comes , or not ? Seeing it is your selves that must be tried , I ▪ think it concerns you to see that you be prepared . How often hath Christ warned us in the Gospel , that we be alwaies ready ; because we know not the day or hour of his coming , Mat. 24.44.42 . and 25.13 . 1 Thes. 5.6 . and told us how sad a time it will be to those that are unready , Mat. 25.11 , 12. Did men but well know what a meeting and greeting there will be between Christ and an unready soul , it would sure startle them , and make them look about them . What say you Beloved Hearers , are you ready for Judgement , or are you not ! Me thinks a man that knoweth he shall be Judged , should ask himself the Question every day of his life ; Am I ready to give up my Account to God! Do not you use to ask this of your own hearts ? unless you be careless whether you be saved or damned , me thinks you should ; and ask it seriously . Qu. But who be they that are ready ? how shall I know whether I be ready or not ? Answ. There is a twofold readiness . 1. When you are in a safe case . 2. When you are in a comfortable case , in regard of that day . The latter is very desirable , but the first is of absolute necessity : this therefore is it that you must principally enquire after . In General , all those , and only those are ready for Judgement , who shall be justified and saved , and not condemned when Judgement comes ; They that have a good cause in a Gospel sense . It may be known before hand who these are ; for Christ Judgeth , as I told you , by his Law . And therefore find out whom it is that the Law of grace doth justifie or condemn , and you may certainly know whom the Judge will Justifie or Condemn ; for he Judgeth righteously . If you further ask me who these are ; remember that I told you before , that every man that is personally righteous by fulfilling the Condition of Salvation in the Gospel , shall be saved , and he that is found unrighteous , as having not fulfilled them , shall perish at that day . Q1 . Who are these ? Answ. I will tell you them in a few words , lest you should forget , because it is a matter that your Salvation or Damnation dependeth upon . 1. The soul that unfeignedly repenteth of his former sinful course , and turneth from it in heart and life , and loveth the way of godliness which he hated , and hateth the way of sin which he loved , and is become throughly a New creature , being born again and sanctified by the Spirit of Christ , shall be Justified : but all others shall certainly be condemned . Good news to repenting converted sinners , but sad to Impenitent , and him that knows not what this means . 2. That soul that feeling his misery under sin , and the power of Satan , and the wrath of God , doth believe what Christ hath done and suffered for mans Restauration and Salvation , and thankfully accepteth him as his only Saviour and Lord , on the terms that he is offered in the Gospel , and to those ends , even to Justifie him , and sanctifie and guide him , and bring him at last to everlasting glory ; that soul shall be Justified at Judgement : and he that doth not , shall be condemned . Or in short , in Scripture phrase , He that believeth shall be saved , and he that Believeth not shall be condemned , Mar. 16.16 . 3. The soul that hath had so much knowledge of the goodness of God , and his love to man in Creation , Redemption , and the following mercies , and hath had so much conviction of the vanity of all creatures , as thereupon to Love God more then all things below , so that he hath the chiefest room in the heart , and is prefered before all creatures ordinarily in a time of tryal : that soul shall be Justified at Judgement , and all others shall be condemned . 4. That soul that is so apprehensive of the absolute Soveraignty of God as Creator and Redeemer , and of the Righteousness of his Law , and the Goodness of his holy way , as that he is firmly Resolved to obey him before all others , and doth accordingly give up himself to study his will , of purpose that he may obey it , and doth walk in these holy waies , and hath so far mortified the flesh , and subdued the world and the Devil , that the Authority and Word of God can do more with him , then any other ; and doth ordinarily prevail against all the perswasion and interest of the flesh , so that the main scope and bent of the heart and life is still for God ; and when he sinneth , he riseth again by true Repentance ; I say , that soul , and that only , shall be Justified in Judgement , and be saved . 5. That soul that hath such Believing thoughts of the life to come , that he taketh the promised blessedness for his portion , and is resolved to venture all else upon it , and in hope of this glory , doth set light comparatively by all things in this world , and waiteth for it as the end of his life , choosing any suffering that God shall call him to , rather then to lose his hopes of that felicity , and thus persevereth to the end : I say that soul , and none but that , shall be Justified in Judgement , and escape Damnation . In these five marks I have told you truly and briefly , who shall be justified and saved , and who shall be condemned at the day of Judgement . And if you would have them all in five words , they are but the Description of these five Graces , Repentance , Faith , Love , Obedience , Hope . But though I have laid these close together for your use , yet lest you should think that in so weighty a case I am too short in the proof of what I so determine of ▪ I will tell you in the express words of many Scripture Texts , who shall be Justified , and who shall be condemned . [ John 3.3 . Except a man be born again , he cannot enter into the Kingdom of God , Heb. 12.14 . Without holiness none shall see God . Luk. 13.3 , 5. Except ye repent , ye shall all likewise perish . Acts 26.18 . I send thee to open their eyes , and turn them from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of sins , and an Inheritance among the sanctified by Faith that is in me . John 3.15 , 16 , 17 , 18 , 19. Whoever believeth in him shall not perish , but have everlasting life : he that believeth on him , is not condemned ; he that believeth not is condemned already , because he hath not Believed in the name of the only begotten Son of God : and this is the condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds were evil , John 5.28 , 29. The hour is coming in which all that are in the graves shall hear his voice and shall come forth , they that have done good to the Resurrection of life , and they that have done evil to the Resurrection of damnation . Mat. 25.30 . Cast the unprofitable servant into outer darkness , there shall be weeping and gnashing of Teeth , Luke 19.27 . But those mine enemies , which would not that I should raign over them , bring hither , and slay them before me . Mat. 22.12 , 13. Friend , how camest ▪ thou in hither , not having on a wedding garment ? And he was speechless . Then said the King to the servants : Bind him hand and foot , and take him away , and cast him into outer darkness , &c. Mat. 5.20 . For I say unto you , that except your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of heaven . Mat. 7.21 . Not every one that saith , Lord , Lord ▪ shall enter into the Kingdom of Heaven ; but he that doth the w●ll of my Father which is in Heaven . Heb. 5.9 . He is become the Author of eternal salvation to all them that obey him . Rev. 22.14 . Blessed are they that do his Commandments , that they may have right to the tree of life , and may enter in by the Gate into the City Rom 8.1 , 13. There is then no Condemnation to them that are in Christ Jesus , that walk not after the flesh , but after the Spirit . For if ye live after the flesh , ye shall dye : but if ye through the Spirit do mortifie the deeds of the body , ye shall live . Rom. 8.9 . If any man have not the Spirit of Christ , he is none of his . Gal. 5.18 . But if ye be Led of the Spirit , ye are not under the Law . Gal. 6.7 , 8. Be not deceived : God is not mocked : for whatsoever a man soweth , that shall he also reap for he that soweth to the flesh , shall of the flesh reap Corruption : but he that soweth to the Spirit , shall of the Spirit reap life Everlasting . Matth. 6.21 . For where your Treasure is , there will your heart be also . ] Read Psal. 1. and many other Texts to this purpose , of which some are cited in my Directions for Peace of Conscience : Dir. 11. p. 115 , 116. And thus I have told you from Gods Word , how you may know whether you are Ready for Judgement ; which is the fourth thing that I would advise you to enquire after . O Sirs , what shift do you make to keep your souls from Continual Terrours , as long as you remain unready for Judgement ? How do you keep the Thoughts of it out of your mind , that they do not break your sleep , and meet you in your business , and haunt you every way you go , while Judgement is so neer , and you are so unready ? But I shall proceed to my next Question . Qu. 5. AND in the last place , to those of you that are not yet Ready , nor in a Condition wherein you may be safe at that day ; my Question is , How are you resolved to prepare for Judgement for the time to come ? Will you do no more than you have done hitherto ? Or will you now set your selves with all your might , to make preparation for so great a day ? me thinks you should be now past all demurrs , delays , or further doubtings about such a business ; and by the consideration of what I have said already , you should be fully Resolved to lose no more time , but presently to awake , and set upon the work . Me thinks you should all say , We will do any thing that the Lord shall Direct us to do , rather than we will be unready for the final doom ! O that there were but such hearts in you , that you were trully willing to follow the gracious Guidance of the Lord , and to use but those sweet and reasonable means which he hath prescribed you in his Word , that you may be ready for that day ! Alas , it is no hard matter for me to tell you , or my self , what it is that we must do , if we will be happy ; and it is no very hard matter to Do it , so far as we are truly willing ; but the difficulty is , to be truly and throughly willing to this work . If I shall tell you what you must do for preparation , shall I not lose my labour ? Will you resolve and promise in the strength of Grace , that you will faithfully and speedily endeavour to practise it , whoever shall gainsay it ? Upon hope of this I will set you down some brief Directions , which you must follow , if ever you will with comfort look the Lord Jesus in the face at the hour of Death , or in the Day of Judgement . THE first Direction is this , See that your souls be sincerely established in the Belief of this Judgement and Everlasting life : For if you do not soundly believe it , you will not seriously prepare for it . If you have the Judgement and belief of an Infidel , you cannot have the Heart or the Life of a Christian . Unbelief shuts out the most of the world from heaven , see that it do not so by you ! If you say , You cannot Believe what you would : I answer , Feed not your unbelief by wilfulness , or unreasonableness ; Use Gods means to overcome it , and shut not your eyes against the light , and then try the issue , Heb. 3.12 , 13 , 15 , 16 , 17 , 18 , 19. THE second Direction . Labour diligently to have a sound understanding of the nature of the Laws and Judgement of God . On what terms it is that he dealeth with mankind : and on what terms he will Judge them to Life or Death : and what the Reward and Punishment is ▪ For if you know not the Law by which you must be Judged ▪ you cannot know how to prepare for the Judgement . Study the Scripture therefore , and mark who they be that God promiseth to save , and who they be that he threateneth to Condemn . For according to that Word will the Judgement pass . THE third Direction . See that you take it as the very business of your Lives , to make ready for that day . Understand that you have no other business in this world , but what doth necessarily depend on this . What else have you to do , but to provide for everlasting ? and to use means to sustain your own bodies and others , of purpose for this work , till it be happily done ? Live therefore as men that make this the main scope and care of their Lives : and let all things else come in but on the by . Remember every morning when you awake , that you must spend that day in preparation for your Account , and that God doth give it you for that end . When you go to bed , examine your hearts , what you have done that day in preparation for your last Day : And take that time as lost which doth nothing to this end . THE fourth Direction . Vse frequently to think of the Certainty , neerness and dreadfulness of that day , to keep Life in your Affections and Endeavours ; lest by Inconsiderateness your souls grow stupid and negligent . Otherwise , because it is out of sight , the heart will be apt to grow hardened and secure . And do not think of it sleightly as a common thing , but purposely set your selves to think of it , that it may rouze you up to such Affections and Endeavours as in some measure are answerable to the nature of the thing . THE fifth Direction . Labour to have a lively feeling on thy heart , of the evil and weight of that sin which thou art guilty of , and of the misery into which it hath brought thee , and would further bring thee if thou be not delivered , and so to feel the need of a Deliverer . This must prepare thee to partake of Christ now : and if thou partake not of him now ▪ thou canst not be saved by him Then . It is these souls that now make light of their sin and misery , that must then feel them so heavy , as to be pressed by them into the infernal flames . And those that now feel little need of a Saviour , they shall then have none to save them , when they feel their need . THE sixth Direction . Vnderstand and Believe the sufficiency of that Ransom and Satisfaction to Justice , which Christ hath made for thy sins and for the world , and how freely and universally it is offered in the Gospel . Thy sin is not uncurable or unpardonable , nor thy misery remediless : God hath provided a remedy in his Son Christ , and brought it so neer thy hands , that nothing but thy neglecting , or willful refusing it , can deprive thee of the Benefit . Settle thy soul in this belief . THE seventh Direction . Vnderstand and Believe that for all Christs satisfaction , there is an Absolute Necessity of sound Faith and Repentance to be in thy own self , before thou canst be a Member of him , or be Pardoned , Adopted , or Justified by his blood . He dyed not for final Infidelity and Impenitency as predominant in any soul . As the Law of his Father which occasioned his suffering , required perfect Obedience , or suffering : So his own Law , which he hath made for the conveyance of his Benefits , doth require yet true Faith and Repentance of men themselves , before they shall be pardoned by him ; and sincere Obedience and Perseverance before they shall be glorified . THE eighth Direction . Rest not therefore in an unrenewed , unsanctified state ; that is , till this Faith and Repentance be wrought on thy own soul , and thou be truly broken off from thy former sinful course , and from all things in this world : and art Dedicated , Devoted , and Resigned unto God . Seeing this change must be made , and these graces must be had , or thou must certainly perish : in the fear of God , see that thou give no ease to thy mind till thou art thus changed . Be content with nothing till this be done . Delay not another day . How canst thou live merrily , or sleep quietly in such a Condition , as if thou shouldst dye in it , thou shouldst perish for ever ? Especially when thou art every hour uncertain whether thou shalt see another hour , and not be presently snatch away by death ? Me thinks while thou a●t in so sad a case , which way ever thou art going , or what ever thou art doing , it should still come into thy thoughts , Oh what if I should Dye , before I be Regenerate , and have part in Christ ! THE ninth Direction . Let it be the daily care of thy soul , to mortifie thy fleshly desires , and overcome this world ; and live as in a continual Conflict with Satan , which will not be ended till thy life do end . If any thing destroy thee by drawing away thy heart from God , it will be thy carnal self , thy fleshly desires , and the allurements of this world , which is the matter that they fed upon . This therefore must be the earnest work of thy life , to subdue this flesh and set light by this world , and resist the Devil , that by these would destroy thee . It is the common case of miserable hypocrites , that at first they list them selves under Christ as for a fight , but they presently forget their state and work ; and when they are once in their own conceit Regenerate , they think themselves so safe , that there is no further danger ; and thereupon do lay down their Arms , and take that which they miscall their Christian Liberty , and indulge and please that flesh , which they promised to mortifie , and close with the world which they promised to contemn , and so give up themselves to the Devil whom they promised to fight against . If once you apprehend that all your Religion lyeth in meer Believing that all shall go well with you , and that the bitterness of death is past , and in a forbearance of some disgraceful sins , and being much in the Exercise of your Gifts , and in external wayes of Duty , and giving God a Cheap and plausible obedience in those things only which the Flesh can spare ; you are then faln into that deceitful hypocrisie , which will as surely condemn you , as open prophanness , if you get not out of it . You must live as in a fight , or you cannot overcome . You must live loose from all things in this world , if you will be ready for another . You must not live after the flesh , but mortifie it by the Spirit , if you would not dye but live for ever . Rom. 8.13 . These things are not indifferent , but of flat necessity . THE tenth Direction . Do all your works as men that must be judged for them . It is not enough ( at least in point of Duty and Comfort ) that you Judge this preparation in General to be the main business of your lives , but you should also order your particular Actions by these Thoughts , and measure them by their Respects to this approaching day . Before you venture on them , enquire whether they will bear weight in Judgement , and be sweet or bitter when they are brought to tryal ? Both for matter and manner , this must be observed . Oh that you would Remember this when Temptations are upon you . When you are Tempted to give up your minds to the world , and drown your selves in earthly cares , will you bethink you soberly whether you would hear of this at Judgement ? and whether the world will be then as sweet as now ? and whether this be the best preparation for your Tryal ? When you are Tempted to be Drunk or to spend your precious time in Ale-houses , or vain unprofitable company , or at Cards or Dice , or any sinful or needless sports ; bethink you then , Whether this will be comfortable at the Reckoning ? and whether time be no more worth to one that is so neer eternity , and must make so strict an account of his Hours ? and whether there be not many better works before you , in which you might spend your time to your greater advantage , and to your greater comfort when it comes to a Review ? When you are tempted to wantonness , fornication , or any other fleshly intemperance , bethink you soberly , with what face these Actions will appear at Judgement , and whether they will be then pleasant or displeasant to you● ? So when you are tempted to neglect the daily worshipping of God in your families , and the Catechizing and Teaching of your children or servants , especially on the Lords Day , bethink your selves then , what account you will give of this to Christ ? when he that entrusted you with the care of your children and servants , shall call you to a reckoning for the performance of that trust ? The like must be Remembred in the very manner of our Duties ; How diligently should a Minister study ? how earnestly should he perswade ? how unwearyedly should he bear all oppositions and ungrateful returns ? and how carefully should he watch over each particular soul of his charge ( as far as is possible ) when he Remembers that he must shortly be Accountable for all in Judgement ? And how importunate should we all be with sinners for their Conversion , when we consider that themselves also must shortly be Judged ? Can a man be cold and dead in prayer , that hath any true apprehension of that Judgement upon his mind , where he must be accountable for all his prayers and performances ? O Remember , and seriously Remember , when you stand before the Minister to hear the word , and when you are on your knees to God in prayer , in what a manner that same person , even your selves must shortly stand at the Barr of the dreadful God! Did these thoughts get throughly to mens hearts , they would waken them out of their sleepy Devotions , and acquaint them that it is a serious business to be a Christian . How careful should we be of our thoughts and words ▪ if we believingly remembred that we must be accountable for them all ! How carefully should we consider what we do with our Riches , and with all that God giveth us , and how much more largely should we expend it for his service , in works of Piety and Charity , if we believingly remembred that we must be Judged according to what we have done , and give account of every Talent that we receive ? Certainly the believing consideration of Judgement , might make us all better Christians then we are , and keep our lives in a more innocent and profitable frame . THE eleventh Direction . As you will certainly renew your failings in this life , so be sure that you daily renew your Repentance , and fly daily to Christ for a renewed pardon , that no sin may leave its sting in your souls . It is not your first pardon that will serve the turn for your latter sins . Not that you must Purpose to sin , and Purpose to repent when you have done as a Remedy : for that is an hypocritical and wicked purpose of repenting , which is made a means to maintain us in our sins : But sin must be avoided as far as we can ; and Repentance and Faith in the blood of Christ must remedy that which we could not avoid . The righteousness of pardon in Christs ▪ blood , is useful to us only so far as we are sinners ; and cometh in where our Imperfect Inherent Righteousness doth come short ; but must not be purposely chosen before innocency : I mean , we must rather choose as far as we can , to obey and be innocent , than to sin and be pardoned , if we were sure of pardon . THE twelfth Direction . In this vigilant , obedient , penitent course , with confidence upon God as a Father , Rest upon the Promise of Acceptance and Remission through the Merits and Intercession of him that Redeemed you : Look up in hope to the Glory that is before you , and believe that God will make good his Word , and the patient expectation of the righteous shall not be in vain : Cheerfully hold on in the work that you have begun : and as you serve a better master than you did before your change , so serve him with more willingness , gladness and delight . Do not entertain hard Thoughts of him or of his service , but rejoyce in your unspeakable happiness of being admitted into his family and favour through Christ . Do not serve him in drooping dejection and discouragement , but with Love , and Joy , and filial fear . Keep in the Communion of his Saints , where he is cheerfully and faithfully praised and honoured , and where is the greatest visible similitude of heaven upon earth ; especially in the celebration of the Sacrament of Christs Supper , where he seals up a Renewed pardon in his blood , and where unanimously we keep the Remembrance of his Death until he come . Do not cast your selves out of the Communion of the Saints , from whom to be cast out by just Censure and Exclusion , is a dreadful emblem and fore-runner of the Judgement to come , where the ungodly shall be cast of the presence of Christ and his Saints for ever . I have now finished the Directions , which I tender to you for your preparation for the Day of the Lord : and withal my whole Discourse on this weighty point . What effect all this shall have upon your hearts , the Lord knows ; it is not in my power to determine If you are so far blinded and hardened by sin and Satan , as to make light of all this , or coldly to commend the Doctrine , while you go on to the end in your carnal worldly condition as before ; I can say no more , but tell thee again , that Judgement is ne●r , when thou wilt bitterly bewail all this too late . And among all the rest of the Evidence that comes in against thee , this Book will be one , which shall testifie to thy face before Angels and men , that thou wast told of that Day , and intreated to prepare . But if the Lord shall shew thee so much mercy as to open thy eyes , and break in upon thy heart , and by sober Consideration turn it to himself , and cause thee faithfully to take the warning that hath here been given thee , and to obey these Directions , I dare assure thee from the word of the Lord , that this Judgement which will be so dreadful to the ungodly , and the beginning of their endless terror and misery , will be as joyful to thee , and the beginning of thy glory . The Saviour that thou hast believed in and sincerly obeyed , will not condemn thee . Psal. 1.5 , 6. Rom. 8.1 . John 3.16 . It is part of his business to Justifie thee before the world , and to glorifie his merits , his Kingly power , his holyness , and his rewarding Justice in thy Absolution and Salvation . He will account it a righteous thing to recompence Tribulation to thy Troublers , and Rest to thy self ; when the Lord Jesus shall be revealed from heaven with his mighty Angels , in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ ; who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power ; Even then shall he come to be glorified in his Saints , and to be admired in all them that believe , in that day ; Even because his servants Testimony , and his Spirits among them was believed , 2 Thes. 1.6 , 7 ▪ 8 , 9 , 10. That day will be the great marriage of the Lamb , and the Reception of thee and all the Saints into the glory of thy beloved , to which they had a Right at their first Consent and Contract upon earth : And when the Bridegroom comes , thou who art Ready shalt go in to the Marriage : when the door shall be shut against the sleepy negligent world ; and though they Cry , Lord , Lord , open to us , they shall be repulsed with a Verily I know you not , Mat. 25.10 , 11 , 12 , 13. For this day which others fear , maist thou long , and hope , and pray , and wait , and comfort thy self in all troubles with the remembrance of it . 1 Cor. 15.55 , 56 , 57 , 58. 1 Thes. 4.17 , 18. If thou were ready to be offered to death for Christ , or when the time of thy departing is at hand , thou mais● look back on the good fight which thou ha●t fought , and on the course which thou hast finished , and on the Faith which thou hast kept , and mai●t confidently conclude that henceforth there is laid up for thee a Crown of Righteousness , which The Lord the Righteous Judge shall give thee at that day : and not to thee only , but unto all them also that Love his Appearing . 2 Tim. 4.6 , 7 , 8. Even so , Come Lord Jesus . Rev. 22.20 . FINIS . 
A01451	----	Doomes-Day booke: or, An alarum for atheistes, a vvatchword for vvorldlinges, a caueat for Christians. By Samuel Gardnier [sic] Doctor of Diuinitie. The contentes the following page sheweth Gardiner, Samuel, b. 1563 or 4. 1606 Approx. 312 KB of XML-encoded text transcribed from 59 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A01451 STC 11576 ESTC S102820 99838582 99838582 2966 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01451) Transcribed from: (Early English Books Online ; image set 2966) Images scanned from microfilm: (Early English books, 1475-1640 ; 1065:12) Doomes-Day booke: or, An alarum for atheistes, a vvatchword for vvorldlinges, a caueat for Christians. By Samuel Gardnier [sic] Doctor of Diuinitie. The contentes the following page sheweth Gardiner, Samuel, b. 1563 or 4. [6], 109, [1] p. Printed by E[dward] A[llde] for Nicholas Ling and are to bee solde at his shop in Saint Dunstans Church-yard in Fleete-streete, London : 1606. Printer's name from STC. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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The Contentes the following page sheweth . LONDON Printed by E. A. for Nicholas Ling and are to bee solde at his shop in Saint Dunstans Church-yard in Fleete-streete . 1606. The Contents of the Chapters of this Booke . Chap. 1 OF the vnquestionable certaintie of the worlds end pag. 1 Chap. 2. Of the manner how the world shall be destroyed . page . 10 Chap. 3. Of the vncertaine , and vnknowne time of the worlds end . page 15 Chap. 4 Of the signes of the worldes end . page . 24 Chap. 5. Of the certaintie of our Resurrection . page . 45 Chap. 6. Of the certaintie of the iudgemēt , or the day of Deome . pa. 56 Chap. 7. That Christ shall be the iudge of the world . page . 63 Chap 8. How ioyful it is to the Godly , and doleful to the wicked , that Christ shall be their iudge page . 67 Chap. 9. The maiestie of Christ in his comming to iudgement . page . 7● Chap. 10. The Persons that are to be iudged . page . 76 Chap. 11. The cases that are to be iudged . page , 79 Chap. 12. Of the Terror and horrour of iudgement . page . 84 Chap. 13. The forme of the sentence of iudgement . page . ●8 Chap. 14 Of the blessed estate of the Godly in the life to come . pa. 102 To the Right Honourable Iane , Ladie Barkley , wife to the Lord Barkley , his ve●● good Ladie . THe directi●● giuen to Salomons young man , 〈…〉 as an Orient starre to guide you to Heauen , as the Commet in the East was to the wise men , as it were a hande to leade them to Bechlehem , the place where Christ was . I wish ( if it ●e the will of God ) that you liue yet many yeres , to the glorie of God , and the comfort of your godly friends : and that you may long goe with a staffe for verie age : yet it will not be amisse in the meane time , to giue you summons of death . For this cause I tender you this Doomes-day discourse , wishing you to feed vpon it in your soule , as vpon a Restoratiue , and to eate it vp , as the Prophet did the Rowle that God gaue him , You shall not die the sooner : but happily to the world the sooner . Though I doubt not but you haue hitherto so liued , as you may bol●ly say vpon your dying bed , I am not ashamed to liue , and I am not ●oath to die . The gr●ce of our Lord Iesus Christ bee with you , Amen . Your Honours Chaplaine , SAMVEL GARDNI●R . To the Reader . SImple Christian with Natlara●l , or semi Christian with 〈◊〉 or no Christian with Daui●s nodd● : The enrolment of this Argument is more thē need●●l As a comfort to the first , a cons●●matiō to the second ▪ a call or corosiue to the la●ter sort . ● The former ranke heare Doomes-day discourse as w●llingly as that man that intending to traua●le to in●ta , delightfully listneth to an other that delateth of the riches and plentie of that place . His ioy is then fulfilled in the sight of his Sauiour the substance thereof : as Salomon was vpon view of the visible Arke of the Couenant , which was but the shadow . He taketh out his Qu●etus est , with that luckie Euangelicall Merchant , who hauing found the Pearle of mestimable value , and the golden mine , casteth vp all his worldly commodities , as Matthew did his Customers off●ce : Paul his high Commission giuen him by the Bishops : 〈◊〉 his vsurie , Peter his Nets , when they were called to a better place : And as Elias did cast aside his Cloake when hee was catched vp to heauen . Hee is then in his Haruest , reaping with ioy that he sowed in teares , and ●●nging home his sheaues with him : He is led to the Kings r●yall banquet ▪ and to the Supper of the Lambe , which how ●●gh honour it is , Hamā telleth you in the boast of that fauour to his wife and friendes affoorded vnto him , when hee was called t● dine with King Assuerus . His sorrowes are no sorrowes vnto him in respect of the ioyes that are set before him : the light afflictions of this worlde casting vpon him a greater weight of glorie . Those that weepe , are as those that wept not because the shadow of this world passeth away . 2 The second sort of men ( I meane the midling ) that serueth God and Baal , God and M●mmon : By this learning of the end of the world is easily led to the contempt of the worlde . Om●●a ●ac●e co●tem●t qui credit se cito moriturum : He soone contemneth all things that thinketh he shall die soone , saith Ierome . It was wisely laid togither of Esau , Loe I die , & what shal then the prerogatiue of my birth do me ? and as a stone cast into the riuer , raiseth a bubble , and that bubble stir●eth vp another : ●o this contempt of the world , raysed by this learning , raiseth an other contempt with it , euen of our selues . Of which Bernard taketh consideration , saying : Vide vnde veneris & erubesce : vbi es & ingemesce : & quo vadis & contremis●e : See from whence thou camest and blush : where thou art & sigh at it : and whither thou art going , and quake at it . It will make thee crest●alne , the consideration of thy constitution , what thou art by creation , and that thou shalt be the same by dissolution , and thou art subiect to this checke , Why art thou proude , thou dust and ashes ? Finally , it wil confirme thee in thy dutifull doings , and strengthen thy feeble loynes . It is the Schoolmaister , the Prophet desireth to be giuen him of God to teach him wisedome , the certificat of the dimensions of this life . Quis●qu●●●die recordatur esse mori●urum , contem●●t praes●nt●a & adfutura ●●sti●at He that dayly remembreth his death , will hate things present , and haste to thinges to come . 3 Finally , it con●e●teth or confoundeth the Atheist . Nabal and Epicure , that with the Prodigall sonne , in his conceits is gone into a farre Country from his fathers house , the Church of the euerliuing God , standing vpon his owne proper wisdome , which he taketh to be better then the wisdome of the spirit . So that he swalloweth home in his s●●ine securitie such damnable , sathannicall suggestions as these . Ede , b●be , lude , post mortem nulla 〈◊〉 . Let vs eate and drinke , to morrow we shall die . But such ●erm●ning as this , if there be any hope in them , shall 〈…〉 by the eares , and the sound of this trumpet , 〈…〉 from the dead sleepe of their sinne , and set th●m vpon their feete , and cast them into a new ●ould . For matter of this nature , naturally scattereth an host of sinnes : For as fellons ●eare the comming of the Iudge , and the time of the A●●●ses : 〈◊〉 that shal not stand in the iudgement , tremble at this time , and will be fearefull of such sinnes as they know will arr●●●ne them , and condemne them . If I shall benefite these or any of these , which is the period of my labors and desires : the Lordes name be blessed for it . Doomes day Booke . The first Chapter . Of the vnquestionable certaintie of the worldes end . THe s●curitie , and iniquitie of these ●●mes , haue thrust this argument vpon me . For hauing beene foure and fourtie yeres su● feted with peace and plentie , we haue not onely forgotten but as it were set our faces against ple●ie . So that spa●●●● the iudgements of God , not by his word but by the state of the times ▪ wee make a moc●●●● them : and whatsoeuer Preachers tell vs of the dissolution of the world ▪ of 〈…〉 of all flesh , of the generall countie day ▪ wee 〈…〉 and 〈◊〉 . T● cut the ve●●●ase 〈…〉 of truth , doe wee not finde that the wor●d sedde vpon 〈…〉 and ●ucke vp these su●●●● damnable ep●nons to the sub●●●sion of their soules ? 〈◊〉 that 〈…〉 no 〈◊〉 at all or iudgement to ●●me , sensuall 〈…〉 2. Or that God ●ath adiourned the ●●me of his c●mm●ng and that it will belong ●ce he come ▪ of the generation of those 〈◊〉 al the ●est of them , that Saint Peter taketh to ●●ske . It is therefore high time to put the world in mind of their lying vani●ies which so 〈◊〉 their soules and so call them from deade wo●k , 〈◊〉 so bee it may 〈…〉 se●ue the liuing God , by placing before 〈◊〉 ●yes the day of doome , which must certainely come , and shortly come , which shall giue to euerie one according to their workes . That is , to them which by continuance in well doing , seeke glory and honour , and immortalitie , eternall life : but vnto them that are contentious and disobey the truth , & obey vnrighteousnesse , shall be indignation and wrath . Now if this shrill trumpet and passing Bell will not wake vs out of our lithargie of carnall securitie , there is no recouerie of vs : For this is the onely cooler I can consider of , to quēch or qualifie our hot sinfull lustes : If we looke vp to this clocke or dyall , we shall bee wary how we spend our time . Daniel by strewing ashes vppon the floore found out the fallacy of the Priestes of Baal : by the mature meditation of our fraile condition that wee are but dust and ashes , and that we are sure of a resurrection and retribution according to the nature of our actions we shall des●tie and dispeli the subtilties of the deuill . For all his deuises by the memorie hereof shall bee subdued vnto vs : as the deuill himselfe was driuen away by Christ , by telling him of Scriptures . The remembrance of this will bee a staffe and crotch as luckie vnto vs in this our wearisome perambulation of the few and euill d●●e● of our life as that of Iacobs was vnto him , wherewith he passed ouer Iordan . If we looke to the end ( as the wisemen to the star ) it will leade vs as it did them the right way to Christ . For why are older men better keepers of their Church then young men : but because they consider they are nearer their end : yong men by their sinnes with the younger Sonne , who went farre from his father , are farther off from God , the farther they thinke in regard of their youth , they are from their end . They are as proud of the healthfull estate of their bodies , as Nabuchadonozar was of the statelynesse of his Pallace : saying to themselues , I● not this a strong bodie ? as Nabuchadonozer saide to himselfe . Is not this great Babell ? The cause of the sinnes of the people that were endlesse , was their carelesnesse of the end , as Ieremie flatly telleth Hierusalem , Her filthines is in her skirts : she remembreth not her last end . While Moses considered that hee had but a time in the world ▪ ●ee forsooke the worlde betime , and chose rather to suffer aduersitie with the people of God , thē to inioy the pleasures of sins for a season . Tell me worldly man , that sayest with Peter : It is good to behere , whether if thou hadst hired a house whose foundation reeleth , and rocketh , and threatneth a downfall , thou wouldest not make hast out of that house ? It is certaine thou wouldest : Hast thee , saue thee , escape for thy life : I counsaile thee as the Angell counselled Lot : Escape into the Mountaine and holie hill of the Lord , as Lot was aduised when Sodom was destroied : for the Lord will fire the house of this worlde , and the heauens the beautifull roofe of the house , according as hee hath immutably decreed , saying : Heauen and earth shall passe . And as in this chapter it shall be fully prooued vnto thee ▪ He that made the heauen can fold it vp like a booke againe & can rolle it together like a skin of Parchment . He that made the sea and set the waues thereof in a rage , and caused it to boile like a pot of oyntment , can say to the ●●oods , Be ye dried vp : He that made the drie land can rocke it to and fro vpon her foundations , as a drunken man reeleth from place to place : He can cleath the Sunne , and the Moone in sack-cloath and commaund the starres to fall downe to the earth , and the mountaines of the land to remoue into the sea . It is the greatest follie in the world to dreame here of a dwelling place . Wee haue here no continuing Citie , but we seeke one to come . Of his fathers house Christ hathsaid , That there are many mansiōs , but he neuer said so much of Horeb or Thabor , or of the wildernesse of this world . But the worde is alreadie gone out of Gods mouth . It is appointed vnto all men once to die : nay twise to die , as God threatned Adam : Thou shalt die the death : wherefore the Apostle maketh vp the former sentence with this addition : After that commeth the iudgement . Beleeue this ( as the Samaritans did ) not because of my worde , but because the Lorde himselfe hath spoken it by the mouth of his Prophets euer since 〈◊〉 world began . The Deluge or flood , which Moses diligently hath described vnto vs. ●s a liuely representation of the worldes dis●●tion . Saint Peter ●●●●teth so much from thence against the mockers of his time , thus : Wherefore the worlde that then wa● perished , ouerflowed with the water : but the heauens and earth which 〈◊〉 now , are kept by the same werde in store , 〈◊〉 ●lerued vnto fire vnto the day of iudgement . This his 〈…〉 is taken from the example ▪ and it is fashioned thus : If God could in times past marre the face of the whole world , hee is able to doe the like againe : But the former he hath done alreadie , ouerwhelming the whole earth ( a handfull of seede as it were onely rese●●ed to renue the same againe , ) with riuers of waters . And the latter is to be looked for that he waste the worlde againe with riuers of fire and brimstone . Christ in many places is plaine in this point . Heauen & earth shall passe away , but my words shall not passe away . In the reedition of a Parable the effect thereof elsewhere is thus deliuered . The Haruest is the ende of the world : So shall it be in the ende of this world . And in the 49 , verse of that Chapter , the same wordes are repeated . The 25. Chapter of Matthews Gospell handleth no other Argument , but it is Doomes dayes discourse altogether . It is the gracious promise Christ hath giuen to his Church : I am with you alway to the ende of the world . The Apostle taking this Text from Christs mouth , doe est-soones put their people in remembrance hereof . It is Paules saying to the Romans . The creature shall be deliuered from the bondage of corruption . In his first Letter to the Corinthians he is large in this point . Then shal be the end when he hath deliuered vp the kingdome to God : &c. To the Thessalonians he sayth : When they shall say peace , and safetie , then shall come vpon them sudden destruction , &c. The e●de of all things is at hand , saith Saint Peter . What better witnesses would a man wish to haue for the eu●●ence of the case ? We heare God himselfe speake , and therefore let euerie aduersaries mouth be stopped , & in the certaintie of the worlds end let vs be fullie grounded . With these authenticke and pregnant proofes we may heare what the Heathens say ( not that the sacred mysteries of our faith haue neede of any grace from the lippes of Poets and Philosophers , ) but that Heathens may bee vanquished with their owne weapons , as the head of Goliah was cut off by his owne a●ming sworde , and the Baalites were lanched with their owne shredding kniues : and that such as beare the name of Christians might bee ashamed , who denie that in their hearts , which the heathens who were without God in the world , confessed with their tongues . Ouid describing God , deliberating with himselfe about the Deluge , among other things hee relateth this of him . Esse quoquem ●ati●● reminiscitur affore tempus , Quo 〈◊〉 , quo tellus , corrept ●qu● r●g●●●●li , 〈…〉 l●mol●s operola laboret . The D●●●mes decree a dismall day to come , Wherein the Sea the soyle● and frame coelest●ll , And 〈◊〉 worldly masse and spacious rome , 〈…〉 vtter wracke and ruine fall . Plato whose eyes were broader then the worlde , and saw so much into this Diumitie , as his wisdom was but a little wide of 〈◊〉 , h●n●leth the worlds creation in such sort , as Euse●●●s auerreth , that ●e plowed with Moses Heiser , and was helped by his Bookes , which is not much vnlikely . Plato hauing bin in Egypt , as the storie of his life sheweth , and the Egyptians being so carefull keepers of the rolles and registers of Moses , the Iewes bringing them into Aegypt , there being such free passage one to another betweene the Iewes and the Aegyptians . His Dialogue super●cribed , Timaeus giueth clusters of conclusions in the case . So that giue we that the worlde was created as Plato contendeth , this consequence will necessarily follow thereupon , that it shall likewise bee dissolued . For the composition thereof plainly proouing the beginning thereof , as well in regard of the materiall , as the effecient cause euerie thing compounded , hauing a compounder : and the compound matter of things contrarie req●ring the aide of thinges simple , from whence they may haue their originall composition ) the duration or dissolution thereof must stand to the ●●rtesi● and will of the compo●nder , whose will is free , and will not be inforced , as things naturall are in their ●c●io●s : or admit that ne●essarie co●erence of causes , which the 〈◊〉 cast in their con●●ts . Id●iue this long dilated Argument into a narrow roome and 〈◊〉 it vp thus : The worlde 〈…〉 , mooued , prese●ued by a first cause : but that first go●●●ing and preset●●ng cause is at absolute libertie to d ee as it p●●s●th , wherefore when that arch fli●ht from it , the whole 〈◊〉 and 〈◊〉 ther of immediately falleth . The Sect of Phelos●phers called Sto●cks , not onely pronounce the dissolution et the world , but they go further , and determine ( as Cicero recordeth ) the maner of it , that it shall bee brought to a generall combustien . Heraclitus as Themistius an Expositor vpon Aristotle hath it , and Seneca , ( surnamed by some a Christian Gentile , or a Gentile Christian ) are of the mind that it shall perish by water . But the scheole of Philosophers goeth most with the first opinion of the two , whose steppes the Mathematicians tread in , who make the starres the Incendiaries of the world , running into a c●urse and concourse ●●ereunto . Berosus is verie busie there about , who ( as Seneca saith ) is so nice as to calculate the verie nicke and exegent of time , when it shall be reduced to his finall conslo●ration . The time appointed is ( as he fan●seth ) when as all the Eelestiall signes , who now haue their seuerall ●erambulatie●e and ●ettings , shall meete togither in Cancer . Of this kinde we haue vntnesses enough , for hauing a sufficient company to make a grand Iurie , what aduantage should wee ha●e i● we should ransacke the whole worlde , from the Center to the Circum●erence for euerie such authoritie ? Let the Perepatecians prate as they please to the contrarie , who peremptorily auouch th● worldes eternitie . Among whom their great master Aristotle is the chiefest : and Galen the Phisitians God is not behind , who measureth the nature of the world by experience , saying , as we see by dayly sight , that the world hath alwayes stoode , so it shall still stand . Of which vain is Manlius comming in verie good●ily with such a spoke , saying ; Our fathers haue not seene , neither shall their childrens children see any other world then this . Vpon which string harpeth the blinde Harpers and ianglers at this doctrine , whom Peter statly ouercame in disputation , who considering how the world keepeth at a stay , do promise the perpetuity of the same vnto themselues in a restie securitie . Thus shooting their fooles bolte : Where is the promise of his comming ? For since the fathers died , all things haue continued alike since the beginning of the creation . Let these ( I say and such like ) blurt out their vaine tattle as they please , we haue aduersaries of their owne marke and calling , that shall replie against them and repell them . Against those forenamed grand-captaines of the controuersie , we culle out Philosophers as thēselues are : Pithagoras , the Sloicks , and the broode of Epicures , if they wil admit of them , as for Plato their Deisted Philosopher , they dare not denie him , but they will giue him the first place in the schooles . Against the Latins , Plinie and his ●●●plices , 〈…〉 Sen●●a who is worth them all and will forte them at the 〈◊〉 . L●stly I desire no other Iudge in the cause , then our common 〈…〉 ●hich considereth of the natu●e of the whole b● the con●equence of the seuerall pa●ts which doe ordeyne and 〈◊〉 the whole . But euery particular part of the world that pe●●● whe●●ore common sence it selfe setteth downe that the whole worlde shall perish . Take wee a shorte and cur●ory suruay of the esp●ciall parts , to put the matter out of doubt : which for 〈…〉 wee reduce to two che●fe , ( for so the scripture truneth them all vp as it were in two bundles ) The heauen and the earth . But the definitiue doome of Christ concerning them , is , that they shall be destroied : Heauen and earth shall pas●e . The heauen is the roofe , and the earth the foundation of Gods house . The heauen containeth the ayre and whatsoeuer liueth in the same . The earth containeth the sea in it ▪ which are the pauement of Gods beautiful pallace , the sea also being the girdle of the dryland : now there is nothing more firme and stable then the earth , which how best it be ●ounded vpon the floodes ( as Dauid saith ) yet is it such a solid and compact bodie and of such waightines , as by no means of man it may bee rocked out of his place : & an earthquake which assaniteth it most is numbred amongest the strangest thunderboltes of Gods iudgements which he letteth she as arrowes at a marke . The heauen as it is so mortaised and hangde as it cannot bee drawne from his hindges and hookes : so his orbs haue their certaine and orderlie courses , but they shall bee thredbare , and waxe olde as a garment . The heauens shall pass away with a noise , and the elements shall melte with heate &c. Doe wee not see how the earth droopeth like an old man that hath lost his strength , hauing lost the fatnesse and marrow that was wont to be in the heart & bones of it , whilest it is somtimes choaked with water , and at other times parched with heat , and whilest in some places it mouldreth away ? It is recorded of Aetna that mightie mountaine that it is not such a marke to Sailers as it was wont . In manie places the sea retire and giue backe , as is written of Egipt : in other places it getteth ground horriblie , ouerwhelming whole townes and prouinces . In some places mountaines are maimed by earthquakes , rockes ( the boniest places of the earth ) splitted asunder , great deepes dried vp , and are like a drie floore , neither cloddes , nor clouds giue the●r wonted inst●●●s al which doe argue that they haue no long cont●un●●e . Moreouer if wee may beleeue Astrononiers , the 〈…〉 of the celestia●●●●s is weakned , the Sun is not so many 〈…〉 from vs as it was wont to be , for they auouch that ●t is neerer to vs by the fourth part then it was in P●olome ●s time : that is to say nine thousand nine hundred seuentie fire miles as the Germaines reckon miles . If there be such a decl●●ation in the vppermost parte , what shall we say of this lowe ●●ost rome , but that it is in a verie weake taking ? Old age hath come vpon the backe of the worlde , and euery part thereof groaueth vnder the burthen thereof . In p●antes their is lesser vertue ▪ in bea●ts and men lesser strength , in all of vs fewer yeares . I looke therefore for noe lesse then a suddaine and short consummation of all . From this doctrine groweth verie special vse , if we haue grace ●o apprehend it . 1. For the consideration of the trāsttory nature of the things of this world , lifteth vp our mindes beyond all earthlie thinges , and gaineth them to God. For it is but lost labour to plough vpon rocks , to leane vpon a broaken reede , to looke for comfort of a riuer that is dried vp , to builde vpon vncertainties , and to relie vpon meere vanities . But Salomon smiteth the world of both cheeres , twice calling it vanitie , vanitie of vanities and troubling the note , that wee might knowe it is his verdict without repeale . All is vanitie . Ionas giueth the he to them , naming them lying vanities : as promising one thing and giuing vs another : promising li●e , and euery minute bringing vs to death : promising felicitie , and ouerwhelming vs with miserie : promising eternitie , whereas it is transt●orie : dealing dissemblingly and falsly with vs as Laban did with Iacob , who promised him Rachell , but gaue him Lea●● in her steade : And as the false prophets did by Achab , promising him victorie , when behold hee was slaine by the enemie : and as the deceitfull teachers did the people , of whom God thus speaketh by Isaiah : My people , they that cal you blessed deceiue you . It is the ghostly councel the Apostle giueth vs from this obseruation . Charge them that are rich in this world , that they be not high minded , and that they trust not in vncertaine riches , but in the liuing God &c. The like lecture Christ reade vs before him : Lay not vp treasures for your selues vpō the earth ▪ which the moth and canker corrupt , and where theeues digge tho●ough and steale : For if we d ee , the verie corruption thereof shall co●●●●me our corruption , as the Apostle learneth vs. Your riches 〈◊〉 corrupt : and your garments are motheaten . Your golde and siluer is cankered and the rust of them shall be a witnes aga●●st you , and shall eate your 〈◊〉 as it were fire . Ye haue li●●●●● pleasure on the earth and in wantonnes . Ye haue nourished your hearts , as 〈◊〉 day of slaughter . He saith of them as Duke Ioab said to Abner in effect : Knowest thou not that it 〈◊〉 bitternes in the latter end ? If we could spare a time from due sinnes for such a thought , wee should soone feele in our selues more compunction , and deuo●ion . 2. This document also as needfull as the former is from hence deducted , that wee who dwell in houses of clay , whose foundation is the dust , whoe are nothing else but a sincke of sinne ▪ and Chaos of corruption , shall much more perish , seeing all the parts of the world , the excellent creatures and wormanship of God shal haue their desolution . We ●iue not heere in a castle and place of abode : but as it were in an Iune as passengers to tarry but for a night : as Christ said . My kingdome is not of this world : so our kingdome and continuance is not in this world . As God said to Abrahā ▪ get thee out of thy country , & from thy kindred , and from thy fathers house : so God will say to euery one of vs , get thee out of thy life . As the tabernacles of the Iewes were made to be remoued , so are we . Wherefore , stand not so much vpon y● prerogati●e of thy birth right and termes of gentry , seeing they are all so momentarie . It is well knowne from what house the best borne among vs , the sonne of man only excepted ) originally haue descended , namely from the earth and gleabe , Iob teaching vs to cal corruption our father , and the worm our mother . Now what profite is there ( as Dauid saith ) in our bloud , when wee goe downe to the pitte ? As 〈◊〉 said , Lo , I am almost dead , what is then this birthright t●●ee ? Wherefore by the diligent consideration of thy end with the worlde and thou shalt be taught and brought to make an end of sinne and so beginne a new life . And therewith ? 〈…〉 Christ the sole obiect of the eye of the 〈◊〉 , thou shalt 〈…〉 death bedde be willing to die , and 〈…〉 ( which saying Possid●nius in the storie of his life 〈…〉 ) I am not ashamed to liue & I doe not feare to die , because I haue a good maister whom I serue ▪ what extremitie of sollie is it to be thinking of this transitorie world so much , and of the eternall world to come so litle ? wherein wee are like the ●unnell that tunneth in licor into a vessell , that deliuereth it selfe of the purer matter , but suffereth the concreat and gresser substance to cleaue to the sides of it . The iudgement that should purifie vs is out of our sight : and the carnall cares of the world , like lumpes of mire and clay sticke to our soules . The second Chapter . Of the maner how the world shall be destroied . IT being concluded in the former chapter that the world shall be destroied , order would we should set downe how it is to bee destroied : which shall bee the subiect & argument of this chapter ; which wee will spend vpon these two parts . 1. The first shall determine in what sorte it shall perish . 2. The second shall giue decision to this question , whether the same in substance or forme shall so perish . About the first there is great dispute and difference among Doctors , while they denide them selues into contrarie min●es : some holding that it shall be destroied by water , othersome by fire . Of the first rancke are Seneca and his schollers . Of the second which are the sounder sort , are the Stoicks , of whom Cicero and Galen maketh mention , Heraclitus , the greater part of Philosophers , the Mathematicians , and Diuines running with the streame of sacred authorities , as the other part with the current of their priuate fan●ics . For they take their text from Peter who saith . But the heauens , and earth which are now , are kept by the same worde in store , and res●rued vnto fier against the day of iudgement , and o● t●e dest●●● of vngodly men . But yet there is no small 〈…〉 of the Moon to scoure and purifie the other three elements : others producing it out of the Sunne beames . Peter Lombard saith , that th●e fier shall goe before the face of the Lord , and shall reduce the whole fashion of the heauens & earth to a consumption : and he is so curious and fine as to measure out vnto vs the height of the fier , su●ing it to the depth of y● waters of Noah which drowned the earth . Such thinges deliuereth Austine in his twentieth booke of the Citie of God in the 18. chapter . Yet in the 16. chapter of that booke he semeth to denie that a man may haue any certaine knowledge therein but by the especiall certificate of the spirite . Wherein hee is in the right and of the surer side , for it is safer for vs to hold this modestie then to be ouer busie with the secrets of Gods sanctuary . It is enough that we simplie beléeue ( as Peter teacheth ) that the worlde shall bee fixed . 1. To ventilate and examine , of what kind of nature this fire should be . 2. From whence it should be brought 3. How the saints shall be preserued in that flame , & liue as the Salamander in the fire . 4. How high this fier shal mount we leaue to the wil & prouidēce of God , being contented to be wise with sobrietie and not affecting to know more then God wold haue vs , or to compel the scriptures that are willing to go part of y● way with vs ▪ to go after the vagaries of our idle lusts . It serueth to the confirmation of the present cause , namly to the illustratiō of the maner of the worlds dissolution , that which Math : hath in these words : At midnight there was a cry made , Behold the bridgrome cōmeth . The voice of the angell and the trumpet of God is part of that cry . The scripture calleth it else where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the hoarse vociferation of Mariners when they call one vpon another to goe to their tackling : for it must needs be a cry out of cry that must waken the dead , and raise them from their graues . But another part of the cry is the stridor and noise that Peter mentioneth which this fier that shal consume the world shall make , saying : The heauens shall passe away with a noise and the elements shall melt with heat , and the earth with the workes therin , s●al be burnt vp . Wee heare a terrible noise at the downfal of two or three houses at once : therefore that must be a noise with a 〈◊〉 esse which one fire shall make which shalouerchro●●●he heauers , the earth , the sea , all cities ▪ towns , houses , beasts , liuing creatures , and the whole masse of the world ●ltogither . Dauid by an apt similitude , teaching the ●●ate and condition of the wicked , alludeth hereunto As the fire among the thornes , &c. Fire among thorns , maketh a great noise . Wherefore heare we now the crie of his worde at mid-day , least we hea●e this fearefull crie at midnight hetherto spoken of : and in time let the swéete crie of his mercie charme vs , least the direfull and irefull out crie of his iudgements do condemne vs. We come to the second part of this Chapter , which answereth the question , whether the substance or forme of the worlde shall perish . For hereof are two opinions scattered . 1 Some are of that minde , that in verie substance it shall be turned vpside downe , fastning vpon these Scriptures , as of that in the Psalme : Thou hast aforetime laid the foundation of the earth , and the heauens are the workes of thine hands . They shall perish , but thou shalt indure , &c. As of that saying of the Prophet Isaiah , For loe I will create new heauens , and a new earth , and the former shall not be remembred , nor come into mind : as of that which Saint Iohn in his Reuelation saith : And I sawe a new heauen , and a new earth ; for the first heauen , and the first earth were passed away , and there was no more sea . Finally , in that the Angell sweareth by him that liueth for euer , that Time shall be no more . Now if time be taken away , all motion must be taken away . If all motion be taken away , there is nothing in the world that can continue . 2 But othersome hold , that only but some parts of the worlde shall bee ouerturned at the second comming of Christ , not altogither raised from their foundation● : but so as they shall suffer a singular alteration . Ambrose taketh part with this side and setteth his hande to this opinion , vrging that which the Apostle Paul saith : The fashion of this worlde goeth away : prossing the word which he calleth the fashion , shadow , or forme , and not the masse , matter , substance . That authoritie of Peter also fauoureth that part , in these wordes . Wherefore the worlde that then was , perished , ouerflowed with the water : when as but the lower parts thereof were corrupted by the waters . That of the Reuelation preiudiceth not the point : For there seemeth rather a new heauen , and newe earth to be destroyed , then a dissolution of the other to be insinuated . Also in Isaiah it is said That the Moone shall haue the light of the Sun , and that the Sunne shall yeeld seuen fold more light then it doth now . The Schoolemen applie all inferences in this case to the qualities , and not to the substance of the world : for the nature of the world shall not so be turmosted , as it shall bee brought to nothing : but it shall be rescued and redeemed from the hands of var●tie , vnto which it was subiect . For the world being sentensed to this iudgement for the sinne of man , not of it selfe sinning against God : after that sinne is out of place , the world must recouer his former dignitie , when the time appointed is accomplished , especially the lower bodies which are in the subl●●arie worlde : for those be most obiect and subiect to corruption . The master of the Sentences in effect deliuereth thus much : But hee borroweth that which hee hath herein from Austine , who saith , That by a worldly combustion the qualities of the corruptible elements which had some cognation and correspondencie with our corruptible bodies shall vtterly burne and perish , and that the substance shall put on those qualities by a miraculous exchange , which shal be agreeable with the cōdition of immortal bodies , that the world being altred to the better , may bee fitting to the persons also in their bodies altred to the better . In the 14. Chapter of the forenamed booke , this is his verdit . This world shall passe away by a mutation , not finall subuersion . And he alledgeth for himselfe the fore-cited saying of Paul , The fashion of this world passeth away : The figure ( saith he ) not the nature is spoken of by the Apostle else where , he likewise saith : we are not to beléeue , that the Elements , that is to say , that heauen and earth are to be produced to ashes , but that their propertie shall be bettered . The scriptures no where shew the dissolution of the worlds substance . Also the bodies of the Saints must be in a place : but what place shall they haue , if they haue not a place in the worlde ? Moreouer , man for whose sinne all woe came vpon the world , shall not vtterly be destroyed , but shall be renued in bodie , and inuested with immortalitie , either to his endlesse felicitie , or miserie : wherefore the worlds composition that was not in the transgression shall much lesse comein substance to this vtter confusion . But this being a point more doubtfull then profitable , we leaue it arbitrable : what shall be the ende of the world , we shall best know in the end of the world . Thus hauing insisted as much as neede requireth in the two propounded points of this Chapter , we will giue the vse , the life of the whole , and so conclude the same . Whereas the fire is to consume this worlde as stubble as the former world was licked vp by water : wee see how euery thing , howsoeuer simplie of it owne nature , appertaineth moste to the necessarie vse of man , hath a most hurtfull effect against man , when God will take it vp as a rod in his hand , either for the correction , or destruction of man. The fire , the water , the soile , the aire , are the Elements that are aliments vnto vs in their propertie , and kinde whereby we liue , moue , and haue our being : but when God otherwise disposeth of them , and purposeth the diuersion of their nature , they are posting Purseuants of the wrath of God to execute his iudgements , to the ouerthrow of our liues . Wherefore the fire went out from Gods presence to burne vp Sodom and her Cities . The water , the Beesom of his fierce anger , drowned ( reseruing onely eight persons ) y● whole world of the vngodly . The earth whereupon euery one treadeth , opened and distended her mouth like hell , and swallowed vp Dathan , and coneted the congregation of Abiram . Manna the daintie restauration of the Israelites , burst out of their noses , and sauoured abhominably , as a most iust iudgement against their palpable and damnable vngratefulnesse . The sonnes of the Prophets , by a sower hearbe in their pottage , had almost perlshed . The winde , a Meteor by which we liue , being the spirit of life and as it were a fanne in the hand of God , for the clarifying the ayre that it should not putrifie ( an the Lungs in stead of Bellowes are giuen to the heart , to qualifie the excessiue heare of the heart ) driued Ionas into the depth of the sea . Againe , whereas the world is to be wasted with fire , and euerie mans worke is to be reuealed by sire : let vs labour to plant golde , siluer , precious stones , which the fire will make brighter : and roote vp and remoue , woodde , ●ay , stubble , which cannot continue against the force of the fire : When the Lord Iesus shall shew himselfe from Heauen with his mightie Angels in flaming fire , rendering vengeance vnto them that doe not know God , &c. Lastly , this argueth the worldes follie , that laboureth to labour , and carketh to care , neuer taking out his Quietus est , for those things that are reserued vnto fi●e : which draweth manie , through their wicked practises thereabout , into the horrible fire that we shall ●ntreate of afterward . The third Chapter . Of the vncertaine and vnknowne time of the worlds end . HAuing fore shewed the maner of the worlds dissolution , which we rather call an immutation then corruption , and a translation from a w●rser to a better condition : like as when we of children become men : of men , old men , we are not destroyed but changed in nature : the fire not consuming the world , but restoring it : as the fire consumeth not the gold , but refineth it : by the methode of the place , it would bee considered concerning the time of the duration thereof , what is to bee determined , wherein wee will desire to knowe no more then the Scriptures haue reuealed : From whence we haue no certaintie , but rather the vncertaintie is euerie where spoken of . As where Christ saith : Of that day and houre knoweth no man , no not the Angels of heauē , but my father only . In Mark he excepteth against himselfe to leaue the high knowledge thereof onely to his father : Neither the sonne himselfe , saue the father . Which is to be vnderstoode of his humanitie : which naturally and ordinarily knoweth nothing ●erein : but as it is taught by a better schoolmaster namely his Diuinitie . When the Apostles put forth the question to Christ : Lord wilt thou at this time restore the Kingdome to Israel ? Their answere was , that the knowledge thereof was to deepe misterie for them . It is not for you to know the times or the seasons , which the father hath put in h●s owne power . It is Christs watchword to the world . Ye know not what houre your mu●●er will come . Ye know not the day nor the houre , when the sonne of man will come . Ye know not w●en the time is But 〈◊〉 it is not farre of we are sure . So Paul teacheth : To admonis● , vs , vpon whom the ends of the world are come : Saint Iohn is as plaine . It is the last time . Augustine saith vnto Hesychius , who was curiously inquisitiue of the worldes end , That he dare not giue the aduenture to measure the length and the scope theref , seeing the Angels and Sonne of man himselfe are ignorant hereof . But in his first ●ocke vppon Genesis against the Manichies , hee giueth sixe ages to the life of the worlde , as the life of man is disposed , and diuided into seuerall sundrie ages , through which as his life passe , so the life of the worlde goeth away . By casting the worlde into sire , ages , hee followeth the set number of dayes which were sire , wherein the whole forme and frame of heauen and earth were made and finished . The first age is the time from Adam to Noah , or to the stood , which hee compareth to our infancie . The seconde is , all the time from the flood to Abrahams dayes , which hee likeneth to our childehoode . The third is , all the time from Abraham to Dauid , which he suteth to our youthfull age . The fourth is , all the time from Dauid to the transportation of the people into Babylon , which is answerable to our mans estate . The fift is , all the time from the captiuitie to the Incarnation of Christ , which hath reference is our olde age . The sixt is , all the time from Christ , to the verie ende it selfe , which is our decrepit estate and condition , which is called by Saint Iohn , The last houre . After which followeth the seauenth day , euen the Sabboth of our endlesse rest . But in regarde of the notable chaunges thereof , the worlde may be drawne to a narrower roome , and more simplie be destributed into foure ages onely . The first is the time from the Creation to the Flood , which wee may rightly tearme the infancie and Child-hoode of the worlde , for that theu Artes were first founde out , and that with the first principles and promises of saluation the godly were satisfied , and they worshipped God after a simple and plaine manner . The second , from the Flood extendeth it selfe to the promulgation and publication of the Lawe , which for verie good causes wee may woorthily call the youthfull age of it . For then were men , farre and wide diuided throughout all partes of the earth : Common-wealths were first founded , and the beginning of the first Monarchie instituted , and the couenant of saluation by God with Abraham our father indented , the linage and descent of the Messiah designed , and our vniuersall redemption in the deliuerance of the Israelites from the Egyptian thraldome , typicallie represented . The thirde age comprehendeth the whole time that was spent vnder the time of the Lawe , vnto the comming of our Sauiour in the flesh , as wee finde it diuided by our Sauiour Christ himselfe , saying : The Lawe and the Prophets are vnto Iohn , &c. That was the ripe age and manhoods of the Worlde , it being then come to his perfect growth , for then came in Magna Charta , the plenarie enrolment of the will of God , making the consignement of the promises of God , by sundrye Ceremonies , and opening them at large by the Commentaries of the Prophets . Nowe as sorrowes encrease with yeares , and the full age hath fulnesse of troubles accompanying it : so manie perturbations did fall vppon these tymes , and the whole worlde was , as it were set vppon Wheeles , and vp and downe rolled with tragicall comm●tions . The fourth age ranne vppon the necke of this , wherein the Senne of God , in flesh was manifested , which to the consummation of the worlde shall be continued . This ( as wee noted before out of Iohn ) is called The last houre , otherwise called by the Apostle Paul to the same effect : The fulnesse of time : so tearmed , because all the promises of God ( excepting the generall resurrection , and iudgement ) are absolutely fulfilled , and shall make a full end of the Worlde . Nowe it agreeth ful●ie with the nature of olde age . For as olde men can not liue long , ( though young men may die soone ) and they spende their remainder of time , with cares infirmityes , and diseases enough : so wee can not promise to the worlde beeing in his olde age any long continuance , or that it shall bee better then it is , but rather that the age of it shall bee more burdensome vnto it , and make it to be worsser . This knowledge howsoeuer sufficient for vs , satisfieth not others folishly curious , ayming at the verie exact time of his dissolution , by these ●riuolous coniectures . These haue found out a simple shift for themselues to answer Christs words , The day and houre knoweth no man , instnuating that we may haue a gesse at the time though wée knowe not the nicke and exact part of the time . But their sophistrie will not serue thē For Christs ●●plie to the ●psie qu●stion of the Apostles in these words . It is not for you to know the times , cutleth off their cauilling ●●stinction of time it beeing in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Times and seasons , wherefore their cunning commeth out of time . Neither will that out of Mathew doe them good whereby they would take a measure of the time , when 〈◊〉 world should haue 〈◊〉 , in these words : And this Gospell of the kingdome shall bee preached thorough the whole world , for a witnes to all nati●ns , and then shall the end come . Augustine answereth them thus , the Lords comming shal not be vntill the Gospell be dispersed throughout the world : But how soone he shal come after this is thus published , it is not from hence gathered . The Gospel was generally notified to the world in the Apostles time , who by their cōtinual tedious perambulations had sent the sound thereof into all lands , as Paul in his letter to the Colossians writeth thus . Which is come vnto you euen as it is vnto all the world , and is fruitful , as it is also among you : and yet euer since the world hath continued . But there are many relie vpon idle dreames as vpon familiar deuiles . The Mathematicians doe looke for a great yeere , as Cicero sheweth , after which al the starres shal returne to their beginnings , and then the end of the world shal be . Baldus in Cicero , putteth in this spoake , This conuersion howe long it will bée is a great question : but it is necessarily certaine and definite . Macrobius out of the opinion of naturall philosophers doth set downe a great yeere , which hee calleth the worldes yeere . Making it to confist of fiftéene thousand yeeres , as the Sunne measureth them . Augustine acquainteth vs with the fancies of some in his time , who assigned fower hundred yéeres after the assention of Christ vnto heauen : of others who ●●cr●ed fiue hūdred : of others who spake of a thousand : after the expiration whereof the world should haue an absolute vastation . But their vttermost prefixed time hauing long beene out of date , their vaine assertions are sufficiently reproued . Others there are that are carried away with oracle deriued from the traditions of the Hebrewes , which they would beare vs in hand they had learned of Elias and out of his schoole house , and restraine the worlds duration to 〈◊〉 thousand of yéeres which they to part equally into these 〈…〉 . 1. Two thousand spent be o●e the time of the law . 2. Two thousand vnder the law 〈◊〉 3. The last two thousand to the kingdome of Christ , dep●ted so as 〈◊〉 ●eeing the yeere of grace reuealed 1603. ( as it pleaseth learned men so supp●te , ) this is the fiue thousand fiue hundreth 〈◊〉 eight yeere of the worldes age : So that of this account there 〈◊〉 yee foure hundred ●eeres to be consummased . This reckoning hath ●●nne the more currantly , in that they applie these six thousand yeeres to the six dates , wherin God created y● world● inasmuch as the Prophet saith . A thousand yeers in thy sight are as yesterday : and it ●●in Peter : One day is with the Lord as a thous●●d yeers , and a thous●nd yeers as one day . Héere●pon they make this interence : as in h●da●es the worlde was 〈◊〉 , and in the seauenth w●s the s●bbath of the Lord , wherein hée tested . So after six thousand yeeres accomplished the world shall bee ●est●o●ed , and in the seauenth shal our eternal fabb●th hee fulfilled , and in the eight the puritie of our circumcision re●o●ed . Wee read also of another fraternitie and brotherhoode , who ●●liuer that the ●●sticali bodie the church , shal abide three and thirtie yéeres héere in ca●th , as Christ himselfe 〈◊〉 so long in the bod●e which he tooke from the Virgin. But they make euery of those ●éeces of a wonderful widenes , putting fiftie yéeres to euery one , to make euery yere a yéere of Iubilee . But this and such like are ver●e fr●●uolous fictions . It is naturally engrafted in the mind of man to desire nouelties , and to affect strange courses , and so see is after a knowledge beyond al sob●tet●● : to be curiously ●●quisttiue after ●●ages to come , and carelesly respectiue of such thinges as are present . This is the cause why some giue themselves vnto ●●lawfull artes . and 〈◊〉 themselues to be mocked and misled b●●ste Deuill . So did Saul who perceiuing God to bee angrie with h●m ▪ and the hand of the Philisti●●s to be sore vpon him ▪ neuer sought vnto God for his Quietus est to haue coūsa●le or comfort from 〈◊〉 : But dec●●ous to know the censequent of the case , hee deliberated with 〈◊〉 women who draue him headlong to de●petation and destruction . Such madnesse now blindeth , and be●●te●eth too manie , who by staring vpon the startes will prognositcat the euent and successe of euery yeere , and so determine of the estate of it , as if they had the heauens water in an brinall : with an impudent rashnes denouncing warres , fore-promising peace , prophisying of maladies in men and beasts , giuing vs many good words of a good yéere , telling vs a faire tale of the free passage of religion , and comprehending in their speculation the perturbations and mutations of all kingdomes . In the meane while they let slip greater matters that are certaine , reuealed by the scriptures , touching faith , hope , charitie , and other godlie duties requisite for a christian man weil to know , and to bée familiarly conuersant in , which haue no perpleritie or obscuritie in them . But in this Article especially , which is of the end of the world , men at all times haue bene singularly busie and bolde : Wheras the prophecies thereof ( as Augustine well saith ) are sooner perfected then perceiued . This is one of the Deuills notable stratagems and deuises , to set our braines a worke with circuler questions , endles and fruitles : thereby to withdraw our mindes from points of greatest néedfulnes . The Apostle toucheth such , and willeth the Thessalonians not to héede them that drop into their eares the present comming of Iesus Christ in glory . Our age haue brought forth men of no base learning , who in their bookes and sermons , haue bene ouer sawcie and malipert in this matter , as if they had bene furnished with heauenly reuelations , and as if God had familliarly talked with them , as the father deth with the child● . Now what heinous and detestable boldnes is this to affect such a metaphisicall , and supereminent knowledge , which goeth beyond the wisdome of angells and the wisdome of the sonne of man , as he is barely the sonne of man : So wée be wise vnto saluation , wée must content our selues with that which the word deliuereth vs , and séeke no other scholma●ster , no though it were an angell . I care not what any Angell saith , if he take not his text from the written word of God , which wée haue with vs. That which wée say of an Angel , is to be vnderstode likewise of the spirites of those that are departed , as the historie of the rich man and Lazarus sheweth , who putting vp his bil of request vnto Abrahā , that some doctor out of another world from the company of the dead , might be sent to preach vnto his brethren , hée was denied his sute , and tolde that Moses and the Prophets were sufficient , and that if they could not reclaime them , their case was incurable : this his new found affected monster could doe no good vpon them . What néed haue we to séene beyond the scriptures for any thing belonging to the worke of our saluation , when ( as Paul saith ) an Angell is not to bee cred●ted , but so farre as he commeth with scripture ? The obiect and subiect of the word being Christ . how should it not be stored with all kinde of wisdome ? Who of God is made vnto vs , wisdome , and righteousnes , and santification , and redemption : The written word of God endited by the spirit , is in all numbers absolute as Paul teacheth . The whole scripture is giuen by inspiration of God , and is profitable to teach , to improue , to correct , and to instruct in righteousnes , that the man of God may be absolute , being made perfect vnto all good workes . It was requisite that this time should be concealed and not discouered to vs. That we might arise the better from that bed of securitie , into which wée were cast as Iezabell was cast vpon abedde of fornication . Christ taketh vp this argument , as an instigation to vs to more forwardnes and faithfullnes in our dutie : Watch therefore , for yee know not when the maister of the house will come , at euen or at midnight , at the cocke crowing or in the dawning . It is our manner to serue God as law●ers do their cliants , with delaies , and to put off duties of religion and deuotion to after times , promising our selues that wée shall liue long and sée many good daies . But while we are in the fashion of the world in Zacharie ●in time , of which it is said , All the world sitteth still , and is at rest , the Eccho and answering voice from heauen will be this . When they shall say peace and safetie , then shall come vpon them sodaine distruction , as trauell vpon a woman with child , and they shall not escape . Wherefore the vncertaine suddaines of the worldes end is effectuall to dispell desidiousnes , and to stirre vs vp to watchfulnes , to liue as if the present day were the last , and to make our bookes euen , as if out of hand God would keepe his Audit among vs and take a streight account of vs. Omnem crede diem tib● diluxisse su●remum . Thinke euery day the last : that heere abode thou hast . A Poet spake it and euery Christian may well repeat it . It thou were called to a table furnished with fiftie or thrée score platters of good meate , s●uing onely that de●dly poison is in one of those chargers , and thou art to●oe so ●●uch before but art ●ot certified in which of them it is : Doubtlesse in the tender regarde which thou hast of th● li●● . thou wouldest mistrust euerie di●h , and forbeare all together , least in that which thou tastest thou shouldest be taken : It is thus with thee , thou hast heere fiftie or thrée sco●e yeares to liue , and in one of those , death shall certainely seaze on thee , and thou knowest not in which of them hee will attach thee : wherefore doubt euerie one I aduise thee , and looke circumspectly abo●t thee Seeing our pater patria , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in heauen , we are Pilgrims and Trauailers vpon earth , as al our Fathers were and we haue a ●ourney to goe namely to Ierusalem , a Citie , whose builder and workeman is God , and a swift Horse wee haue to carrie vs thether , let vs gird vp our reynes , put our Sandols about our feet and prepare for the voyage . What man knowing that hee is to liue in England will purchase and build in Spaine ? But such fooles are wee , looking to liue in heauen , wee consume our selues with care how to liue heere in earth . I doe not impartinently degresse from the matter , in putting two endes together of the world , and mans life . For the same consideration is to be had of them both ; there being such a kinde Simpathye and aff●nite betweene them . For death in Scripture is called the way of all flesh , and the common ineuitable condition of death is imposed vpon all . But there is nothing more certaine then the vncertaintie thereof as daily proofe teacheth . Iob his Sonnes and Daughters , when they were feastinḡ in their elder Brothers house , little thought that death was so nie them in a whirl-wind , which threwe the foure corners of the house ouer them . When Elah was drinking in his Stewards house in his capable Goblets eue● vn●o drunkennes , he did not imagine there to be done to death by Zimri . Did Babilon , was bare the title of the Ladie of the kingdomes , and was called Tender and Delicate , who presumed of herselfe that shee was like Mount Syon , not to be remooued , and therefore said , I shall bee a Ladie for euer : I am , and none else : I shal not sit as a Widdow , neither shall knowe the losse of Children : Did she ( I say ) that thus swelled with pride , dreame that this sentence should so soone haue beene reade ouer he● Thine end is come ? wherefore to such as say●● Isa●ah : Come I wil bring wine , & we will fill our selues with strong drinke & to morrowe shall bee as this day , and much more , which 〈◊〉 but the merrie madnesse of one houre . I●●nes remooueth th●● 〈◊〉 from their eies that blindeth them , and lo●teth them see the nice and ●ickle est ate wherein they stand thus censuring their follie . Go to now ye that say , To day , or tomorrow we will goe into such a Citie , and continue there a yeare and buy and sell and get gaine , and yet cannot tell what shall be tomorrow . For what is your life ? It is euen a vapour that appeareth for a little time , and afterward vanisheth away . No glasse or pitche● of earth is more brickle then the body o● man , as being nothing else but a house of clay , whose foundation is the dust . For a noysome sauour , an infected ayre , a day little more then ordinarily hotter , some what a larger supper , excessiue either sorrow or pleasure , is as it were a blowe of a hammer that knocketh the sides of t●is fraile vessell together . A little labour cracketh some , a little lo●e othersome , vnkindnesse is some mans coro●iue , and his pleasant wine is his ●o . This man complaineth of head-ache with the Sunamites sonne : that man hath con●ulsion in his bowels with Antiochus . A third man crieth out of the goute in his legges with Asa . Some perish through pe●utie , as the sonne● of Ierusalem : and other some are slaine , surfetted through satietie , as the Sodom●tes : many are dispatched by violent death many kind● of wayes ; some in their cradle , as the Babes of Bethlehem : some in their Parlar as Eglon. some in the field as Saul : some in their bed , as Isbosheth : some betweene the Porch and the Altar , as Zenacharib : some at the very hornes of the Altar , as Duke Ioab : some by water , as Pharaoh and his Princes of Egypt : some by fire from heauen , as the Co●onels with their fifties : some by fi●e from the earth , as Z●mri : some by y● rupture and opening of the earth , as Dathā and his complices : some by winde , as lobs sonnes and daughters : some by dogges as Iesabel : some by wormes , as Herod : some by Lions as the disobedient man of God : some by Beares as the gracelesse children that mocked the Prophet : some by the Gallowes as Haman : some by a G●at , as Pope Adrian the fourth : some by a haire in their 〈◊〉 as a certaine Ro● an Fabius the Senator : some by the stone of a R●●s●n as Anacreon : wee come into the world one way : but we go out of it by a thousand . We maruel not that a clock is soone out of ●elter , because it cōsisteth of so many slender peeces : our bodies stāding of so many weak iunctures , why should we admire the soone decay of it ? Death knocketh vs on the head like a hammer : goeth through the loynes of vs like a sword : entangleth euerie one of vs like a snare , as a prison keepeth vs forth-comming : as a sea , ingendreth vs all : and it is the tribute money that we must all disburse to nature . Wherefore as watchmen are set to those places where they feare the enemie wil come , though his comming be vncertaine : so because our enemie death will beset our bodies and soules , and his comming is dayly to be feared and looked for , let vs set good ward and watch about them both , that we may be appointed for him when he commeth , that wee may not be affraide when wee meete him in the gat● . The fourth Chapter . Shewing the signes of the worlds end . THe saying of the Prophet Amos , is verie memorable in these wordes : Surely the Lorde God will doe nothing , but hee reuealeth his secrets vnto his seruants the Prophets . Hee brought the Flood vppon the first worlde , but they were tolde of it a hundred yeares before by Noah . Sodome and Gomorrha , and the neighbour Cities were burnt to Ashes , but this iudgement was formerly denounced by Loth. He brought his vengeance and fierce wrath vppon Pharaoh . but hee had faire warning thereof by Moses aforehand . Thus God threatneth the worlds end , but he giueth vs signes , which are the Preachers and forerunners of the end . That God doth this , inuincible argument that hee loueth vs , and that he is loath to vndoe vs. For wished he our destruction , hee would not preuent it with so wholesome admonition . For the Huntsman that seeketh the death of the Hare , threatneth not the Hare , but warily watcheth him , the better to set vpon him : but God threatning vs before , it is a signe hee would haue vs take heede of that which followeth . The Genttle had an eye to this , who tooke coniectutes of consequent calamities , by some pre●●● accidents , according to that which the Poet sayth : S●pe malum hoc nobis , si mens non laeua fuisset , De Coel● tactas memini praedicere quercus . This euill to vs if that our minds had not been fondly bent , Thunder frō heauen vpon our Oaks did threaten such euēt . That we should be grounded in the certaintie of the worldes end , though we know not the certaintie of the time , these signes and markes are giuen vs. The signes prefired , partly are such as are knowne vnto vs , and familiar to our senses : and partly they are such as exceede natures course , and are verie strange and fearfull to ronfider of . But they all serue to set foorth the corruption and consumption of the worlds bodie , as Vlcers , diseases , distort , and luxate members forespeake the dissolution of the naturall bodie . This is no strange and vncouth case ( as wee haue sayde before ) but it is Gods woont so to doe . Hee made peace with Noah , but the Raine-bowe which hee placed in the Heauen , was the consignement of this Charter and indentment . Ezechias rece●ueth promise of ensuing health , and of longer life : And the recesse of the Sunne and shadowe , certaine degrees bindeth and confirmeth it . In this sort by signes are wee assured that the world shall be dissolued . The signes expresly nominated in the holie Scriptures , are by Matthew , Marke , Luke , diligently set foorth , and put together thus : 1 The first is corruption of doctrine , and seduction by impostors and deceyuable teachers , noted by the pen-men of the Gospels in these wordes : Manie shall come in my name , saying , I am Christ , and shall deceiue manie . 2 The second is warres , and rumors of warres , in these wordes : Ye shal heare of wars , and rumors of warres . 3 Motions , commotions , & subuersions of Empires , and dominations thus , deliuered : Nation tha● rise against nation , & realme against realme . 4 Pestilence , 〈◊〉 Famine , 6 Earthquake , in the ende of the seauenth verse , of the 24. Chapter of Saint Mathews Gospell , hudled together . 7 The persecution of the Church by the false Brether●● , the brethe●● of 〈◊〉 chur●● in these wo●ds 〈◊〉 . Thē shall they deliuer you vp to be afflicted , and shall kil you , and ye shall be hated of all nations for my names sake . 8. Defections in the church and int●stine perturbations and diuisione betweene k●dred and al●e● in these wordes opened : And then shall manye be offended , and shall betray one another , and shall hate one another . And that an insolent nei●hbour-hood , and Ero●●erhood shall doe this , Marke forete●●eth . The Brother shall deliuē the Brother to death , and the father the Sonne , and the Children shall rise against their Parents , and shall cause them to die . 9. Generallie , of iniqui●ie and detection of charitie , are tokens of a cousumption in the worldes bodie , in the same Cat log of ●ehearsed malignities put downe . And because iniquitie shall be increased , the loue of many shall be colde . 10. The coll●men of the church throughout the Gentils & al●●ations and the dispersion of the Gospell among all lano●s , to the endes of the world , is another presagement of the worldes ●nd And this Gospel of the kingdom shal be preached throughout the whole world , for a witnesse to all nations , and then shall the end come . 11. The abhomination of desolution , setting vp a Monarchie in the holie place , with the rest witnesseth the worldes desolution . When yee shall see the abhom nation of desolation , spoke of by Daniel the Prophet standing in the holy place . &c. 12. The comming in of dececiuable and damnable spirit , false Christs and false Prophets is an other essentiall marke of this matter : For there shall arise false Christs and false Prophets , and shall shew great signes and wonders , so that if it were possible , they should deceiue the verie elect . 13. Prodigious , Aspeas in the heauen , strange Ecclipses of Sunne and Moone , palpable and more then Aegiptian darknesse , afearefull fall of the Startes , a shaking in all the powers of head●● do prophecie this point : The Sunne shall bee darkned , and the Moone shall not giue her light , and the Starres shall fall from Heauen , and the powers of heauen shall be shaken . Descend from the ayre to the earth , which giueth vs no lesse fearefull tokens hereof , as troubles and perplerities among the nations , roarings in the sea and al●●ps , palpitatious torobbings , and thrauings in all hearts , in expecttion of so terrible destruction . Vpō the earth trouble among the nations with perplex●tie : the Sea , and the waters shall roare . And mens hearts shall faile them for feare , and for looking after those things which shall come on the world . 14 The signe of the sonne of man in the el●udes shall be set vp as a banner of the approach and end without end . Then shall they see the sonne of man come in a cloud , with power and great glorie . 15 Lastlie to trusse vp the bundle hereof , a supine securitie in the hearts of men , eating , ●rinking , huing in daliance ( as they did in Noahs time , whom the stood found so occupied and destroied ) shal possessie the world , and shall betoken the end of the world . As it was in the daies of Noah , so shall it be in the daies of the sonne of man : they eate , they dranke , they married wines , and gaue in ma●iage vnto the day that Noe went into the arke , and the flood came and destroied them all . 16 To the former , put var●etie or nu●●itie of saith . But when the sonne of man commeth , shall he find faith on the earth ? These signes are of two kinds , 1 Some goe before the Iudgement . 2 Some goe hand in hand with it . Of the first ranke are these . 1 Adulteration of pure doctrine by false and 〈◊〉 doctors . 2 Warres and proclamations of warres . 3. Plagur . 4 Famine . 5 Earthquake . 6 Catholicke and general corruption to maners . 7 Decay of charity . 8 The progresse and free passage of the Gospell . Martirdome of good men . 10 Publicke scandale . 11 Setled and stiffe-necked secaritie . 12 Terror and horror among men . 13 Vocifiration and ex●ndation of waters . Sccōdly , The signes that keepe companie with the Iudg●nt , are 1. The obscuca●lon of the sunne . 2 The E●l●pse and defect of the Moone . 3 The downefall of starres . 4. The lu●a●e and palse● shaking disposition of heauenlie powers . 5 The signe of the sonne of man. 6 The direfull eiulation and lamentation of the wicked . If we shall cursor●●e runne ouer the 〈◊〉 clasley , we shal find al of them alread●●● esse , really accoup●●e● . 1 The first , adulteration of doctrine , hath beene long too 〈◊〉 Iosephus speaketh of ●able●●●s of such . who led the people into the wildernes and mount of Olmes : and bare them in 〈◊〉 that they were their Sauiours : among others he nameth the Egyptian named by Luke in the Actes of the Apostled . This mischiefe like a Gangrene hath farre disperied it selfe : For all the East-churches God after Mahomet , and the Pope hath established the kingdome of Antichrist very strongly in the Westerne parts . 2 Warres and rumors of warres haue alreadie béene many and great . In lurie there were successiue seditions , which partly were raised by their false teachers , and partly by tyranous presidents were kindled . Wars after y● death of Neroe waxed very hot , the Romaines being at ciuil wars among thēselues , euery one catching his fellow by the head , & thrusting his sword in his fellowes side while there was claime made to the crowne by Galba , Otto , Vitellius , & Vespasiā , in whose second yere Titus took the citie which together with the temple he quite consumed with fire . 3 Plague . 4 Famine , are indiuided companions of warres , or seruants that waite at the heeles of the Plagues , were long before threatned them for sinne : as where Moses saith : I will appoint ouer you a consumption and the bnrning ague to consume the eyes & to make the heart heauie . The Lord shall make the pestilence to cleaue vnto thee , vntil hee hath consumed thee from the land . The heauie stroke of Gods hand herein have diuers parts of this our land of late yeres gréeuously felt . Concerning samme , it was so fierce and fearefull in Heirusalem as many died of it , of which Iosephus writeth . Of a famine that came vpon them the scripture speaketh . And there stood vp one of them named Agabus , and signified by the spirit , that there should be a great famine throughout all the world , which also came to passe vnder Claudius Cesar . 5 It is enough that Earthquakes are foretold though there be no further inrolement either of the place or of the time : yet Iosephus maketh relation of some things agréeing with this prediction . For a yéere before the siege , there was a starre ouer the Citie séene like vnto a sword : at nine in the night , a light greater thē the day-light shined in the Temple , which continued halfe an houre . In the ayre were seene armed soldiors skirmishing together , and a voice in the Temple was heard . Let vs depart hence : But wée néede not wander so farre for proofe of such prodigies . The Earthquake that hapned in the yéere 1580. on the sixt of April , that shaked not only the scenicall Theatre , but the great stage and Theatre of the whole land verifieth Christs prediction . 6 A Catholique corruption in maners and conuersation , being another marke of knowledge of the worlds consumption , hath béene long and is still really , and substancially in action . And because iniquitie shall be increased , the loue of many shall be cold . This prophecy took place in Christs time , whē he came among his own , but his owne knewe him not . When Iudas betraied him , Peter forsware him , & al his other followers persidiously did forsake him . And is the conditiō of these times better●no truly , but far worser , and are come to all extremitie , iniquitie hauing set vp a Monarchie among vs , and driuen out all pietie . The word of God foundeth in our eares summoning vs to repentance , that we may be reborne , and be made new creatures . But the more serious the holy ghost is with vs , the more slacke we are to héede his suggestions , and more forward to apprehend all vnlawfull motions , confronting the verie heauens , and offring the combate vnto God himselfe . So it is therefore , that being wholy dedicated and giuen vp to our for●ide gaine , we neglect al those things that make against it : we feede vpon hatred and malice without cause : wee conceiue filthy lustes and anger implacable , and those that seeme to be of the best sect , are set vpon : drunkennes , glottonie , carnality : which dulleth the mind , enféeble the body , disable the whole man , and turneth him into an other nature of a man , making him a beast . Due obedience to parents is not giuen , faithfulnes betweene man and wife is not kept , the rec●procall dutie that is betwéene the Master and the Seruant is neglected , and the loue of both sides that is to passe currantly betweene the magistrates and their vnderlings languisheth . 7 Put the seuenth signe of this sicke and dying world to the former , that is to say , defection of charitie . The loue of many shall waxe cold , and there is nothing wanting that may helpe to fulfill the measure of iniquitie , wee swarue not from the right , if we proportion out the corruption of these present times with the corruption of the times in the time of the flood : as the Poet Graphically , and al the ful hath set them foorth . Viuitur exr●pto , nec hospes ab hospite t●tus , Neusocer a genero , fratrum quoque gratiarara est . Imm net ex●tio vir coniugis , illa mariti , Lurida terribiles nuscent aconi●a nouercae , Filuis ante diem patrios inqui● it in annos . Victaiacet pietas , & virgo caede madentes , Vl●●ma caelestum terras Astrea reliqui● ▪ Men liue by spoile the hoast is not of guest from danger free , The father in law from son in law , brothers seldome agree : The wife is oft the husbands bane , the husband of the wife : The son doth looke before the time , the terme of fathers life . The stepmother likewise strong poison doth prepare , All pietie is vp to heauen in earth it is but rare . Sutable to this saying of the Poet is this of the Apostle . Toward the latter daies shall come perilous times , wherein men shall be louers of themselues , couetous , boasters , proud , cursed speakers , disobedient to parents , vnthankfull , vnholy , and without naturall affection , truce breakers , false accusers , intemperate , fierce , dispisers of them which are good , traitors , headie , high minded , louers of pleasures more then louers of God &c. All which large discourse and perticuler reckning , may be concluded in this totall and generall summe in the sentence of our Sauiour , When he cōmeth he shal scarce find faith vpon the earth . If this be not as clere as the Sunne , let any man goe with cresset & torch light from the center to the circumferice , & find me out a man , in whom some of these properties is not proper , that walketh éeuenly both with God & man without any imputatiō of reproofe , to disproue and checke this assertion . 8 The eight token of the end of the world which is the preaching of the Gospell through the whole world , according to that which Christ sayth : This Gospel of the Kingdome must be preached through the whole world for a witnesse to all nations , and then shall the end come . These wordes of our Sauiour being rightly vnderstoode , hath had his vertue and effect . For when persecution began to bee in Hierusalem , and the D●sciples were driuen from thence , they went preaching throughout all Iudea , and went from thence into Samaria , and illuminated that place with the light of the Gospell , where Philip conuerted Queene Candaces Chamberlaine the Aethiopian , by whose meanes , no doubt , the knowledge of the truth was scattered among the Aethiopians . Also while the Disciples were at a stand , amazed within themselues , doubtful what to doe , whether they might beare the worde vnto the Gentiles : this their st●die was broken vp , Peter being aduised by heauēly Oracle , to ioyne himself to the Centuri●● Cornelius a G●n●tle the rest of the Apostles coasting to Phaenicia , & Cyprus , & so spreading the Gospel ouer sea and land . But Paul did sweate most of all other at this worke , who filled all the parts from ●ierusalem , with the Countries round about vnto Illyricum with the preaching of the word . And being in fetters , be wrote Euāg●●cal ●etters from the Iaile to the Colossians , con●ratulating with thē the large progresse of the Gospell through the world . The Gospell is come vnto you , euen as it is vnto all the world , and is fruitfull , a● it is also among you Now these wordes of our Sauiour : The Gospel must bee preached vnto all Nations , are to be vnderstoode of the greatest part of the Nations . The greaterpart haue alreadie had the preaching thereof , of which Paul saith : God is manifested in the flesh , iustified in the spirit , seene of Angels , preached vnto the Gentiles , beleeued on in the world . Now whereas some giue a checke to this doctrine , inasmuch as the Antipodes , and such as are cast into the cut-shifts of the world , haue neuer hea●d so much as an inck●●ag of the worde , that is a stale ieast , and it is a knot as easie as mar be to be vndone . For the words of Christ meane not euerie Cauton , tract , and stroke of the world , neyther haue they an are to any set time when the Gospel shall be thus strewed about : but the meaning is this , The Gospell which in respect of raging persecutions , they thought should haue beene banished out of Iudea , the naturall home thereof , shall disperse it selfe to the vtmost ●artes of the world before this generall desolution , according to the saying 〈◊〉 the Psalmograph : His found is gone into all ●andes , and ●●is wordes vnto the ende of the worlde . Which wordes are also taken vp for ●ext by Saint Paul. Therefore that he speaketh of all the worlde , is to be appli●d to the Iewes and Gentiles , to whom the Gospel is to be published : For into these two sortes of people the whole worlde is dia●ded . 9 The ninth euidence of the worldes ende , which is the massacre and martyrdome of the saints , is as euidently as any come to passe . For haue not Princes ● wordes from age to age been ouer-drunken with the blood of the godly ? Isa● was killed with a Saw : Ie●emie with stones ; Amos with a clubbe ; Daniel was exposed 〈…〉 ; Paul was beheaved ; Peter crucified : In the ten p●s●co●ions which were three hundred yeares after Christ , what erquis●●e 〈◊〉 were deuised , against good professors ? rockes , rackes , flees , and what not ? In Europe how hath the church bene chaced like a Doe , tossed like a Ball , remoued like a Tree by the bloudy Beast of Rome now these hundred yeeres by-past ? We cannot find a time , if we make a scrutinie of times , either when the church was in her infancie , or when it was growne vp to more yeeres , or in her latter daies wherein the better sort hau● not bene put to the worst and haue bene heauily handled . For Christ the obiect of their profession is as Simeon prophesied , a a signe of contradiction , which the Apostles for Christs sake assoone as they began to preach the word , had lamentable experience off . For when as those that heard them were astonished at them , speaking in seuerall languages the wonderful workes of God : some immediatly shot thē through with the arrows of their bitter wordes , saying They are all full of new wine . By and by after when Peter and Iohn in the name of Christ made the Créeple a sound Creature , the multitude grew mad at this new miracle , and committed the Preachers to prison , and afterwards drew a grieuous enditement against them , and not without great threates discharged them which should come vpon them , when they should aduenture to preach againe among them . Not long after , the number of the faithfull increafing , the high Bishop with his swarme of Saduces , who then domin●red and ruled the roste at Hierusalem , got the Apostles into their clutches , & layd them by the heeles . And albrit God sent an Angell to bate them , yet the second time they had them by the backes , and made no bones to haue a set Sessions against them , wherein they gaue them the whip , and suspended them of their ministrie . But they for al that fors●●ke not their profession , but stood to their tackling , they catcht Stephen , and call a counsell against him , and suborne false witnesses , and doe him to death . After which acte followed an vniuersall persecution . wherein Saul bestirred his stumps in persecuting the second Dauid . as if he had beene begotten of that Sa●● that persecuted the first Dauid . At the last came in Herod Agrippa to play his parte● who acted it to the purpose , falling vpon the Church and making heueck of it , killing Iohn the Brother of Iames with the sword , without order of lawe , his cause being neuer heard to currie fauour with the Iewes : and for his cause shut vp Peter in prison , and sent out his writte for his execution . Finall●e the more the Church increased , persecutio●s increased : for thrée hūdred yeres after the Apostles times exceeding the persecuting times of the Apostles . Whereof there were tenne which the Roman Emperors s●ured vp . Nero was the Author of the first , who for his fact of setting Rome on fi●e hauing set the hearts of his Subiects on fire against him to quench the●e coales , and to winde into their good wills againe , charged the Christians with the fact , and as though they had beene guiltie , attached and executed a mightie number of them , and exceedingly tormēted them , couering them with beasts hides and casting them to Dogges to be torne in peeces , or fastning them to Crosses , did light them like to Torches to giue them light in the night , as Tacitus doth reporte , who otherwise was a monstrous enemie to Christ , vnder which persecution died Paul and Peter valiantly and carried away the crowne . The second was caused by Domitian in the yeare of Grace 86. in the which the Apostle Iohn was put into a Tunne or Vessell of hot boyling oyle , which could not harme him , and so was afterwards confined , and banished into Pathmos . The third persecution is giuen to Trac●an , in which Ignatius suffered in the yere of Christ , one hundreth and tenne , being worried & deuoured of wilde beasts . The fourth was mooued by Antonius the Philosopher , in which were martired Policarpus , Iustinus , and many more in the yere of Saluation , 170. The fi●● moste mercilesse nusereant against the Church was Seuerus , who among others did to death Leonides the Father of Origen in the yeare after Christ 204. Maximus was the sixt . The seauenth was Dreius vnder whome Saint Lawrence was tortured , beeing rosted vpon a Gridiron in the yere 252. The eight was stirred by Lyanus , who with the blood of those two worthies Cornelius and Symon , seeded and watred the Church of God. Aurchan was chiefe actor in the ninth . In the tenth Dioclesian and Maximianus had three handes full : who meeting at Nicomedia confuted together for the vtter r●●●ing out the name of Christians . Wherevpon by power of their ●●oclamations sent out into all quarters of their domination ▪ there was such a mightie massacre made euerie where , as it is in register , that in one month , seauenteene thousand of them were put to the sword . This tempest continued for thirteene yeares . Neyther haue the times beene milder vnder Antichrist , as examples enough shew , which maister Foxe in his booke of monuments store you with to which I doe send you , hauing bene prolixe enough in this point , but I hope not vnprofitable . The tenth signe of this downefalling world , is publique offence , and scandale that shall arise . And then shall many bee offended . Ofthie scandale and offence there are two sortes . 1. For first such as starte aside from the Gospell , take a scandale and offence at the corruption of mens manners . 2. Secondly by their Apostacy and defection they hardē the obstinate , ouerthrowe the weake , weaken the the strong , moouing great offension in their mindes . The latter is the worst , and badde is the best of them . This prediction could not otherwise be but fulfilled . For many doe nothing else but seeke their priuate gaine vnder pretext and shew of Godlinesse , and this is such a naturall and common disease , as the Apostles themselues were not cleere of it , as their ambitions , contentions about the Primacie , and the right hand and left hand in the kingdome doe witnesse . How should it then be shifted , but that gr●dge and offence must growe in the mindes of men when they see those great Candles whome Christ called the light of the world ware dimme and loose their light , whē they had a taste how the salt of the earth had lost his sauour , when they perceiued how his hea●enly herauldes , the preachers of his word , were poore , dispised , afflicted , determined to death , and made the spectacle in the Theater of this world , for men and Angels to w●nder at ? At this day many are ●ffended when they see and heare , how men of good note , and chiefe place , sometimes wedded to their superstitious vanities , haue turned their copies , and haue subscribed to the veri●ie and are disgraced , and displaced for it . Yea whome should not such thinges offend that are Christians , when as Christ was fore tolde by Simon that he should bee a stone of offence : for many to stumble at , which Paul witnesseth saying : But we pre●ch Christ crucified : vnto the Iewes euen a st●●bling blocke , and vnto the Graecians foolishnesse . And it is well knowne what Christ humelie saith to the point : Blessed is he that shall not be offended in me . Paul giueth iustance of such of the Church as tooke offence ●so departed from the Church , as of Hymeneus and Alexander , who made sh●pwracke of ●aith & conscience altogether . E●e-where he theweth how riches haue beene a stumbling stone to ma●y , which hath ●is●ed them from a former good profession , and intangled them with many molestations . 11 The eleuenth signe of the end of the world , is a seated and resolued securitie , which neither iudgements from heauen , nor preaching in earth can dis●el out of the hearts of men . Of which Christ saith : As it was in the dayes of Noah , so shall it be in the dayes of the sonne of man , They eate , they dranke , they married wiues , and gaue in marriage , vnto the day that Noah went into the Arke , and the ●lood came & destroied thē all , &c. This signe these times , as those times haue seene . Gods word is fréely preached , and neuer any age had so many learned preachers , and it is wonderfull how many conuicted in their consciences , do● confesse that that which they preach is the truth : yet we may send them to the iudgement with this superscription on their foreheads . Noluerunt incantari , They would not be charmed : We haue piped vnto them , and they haue not daunced : we haue mourned vnto them , and they haue not lamented : we haue stretched out our handes all the day long vnto a wicked and gain-saying people . Men walke after the flesh , and fleshly desires : and too many there be , who make the Gospel , and the profession of holinesse , the shrewde and mantle to couer their licentiousnesse . Epicureous gormandizing is rife euerie where : dr●nkennesse is without example , we are cast into as founde a sleepe of sin , as Adam was when hee lost a rib : as Sisera was when he was slaine in his tent : & as Isbosheth was when he was slaine in his bed : and as Eutichus was when he fel from the third loft . It is with the state of sinne , as it was with Dyonisius , who though he had bodkins thrust into his belly , so as the fat a grease issued out , yet he had no feeling of it : so pierce we and wou●d sinne as much as we will , and it will not yeeld an inch for it . Bene pungeris si compungens , saith Bernard . It were good thou hadst that punction , that would bring thee to compunction . 12 The twelf fore-runner of the worlds confusion , is the terror & desperation that shall 〈…〉 by Luke in these wordes : Mens hearts shall 〈…〉 feare , and for looking after those things which ha●● 〈◊〉 on the worlde : which hitherto hath beene 〈…〉 home , and warres abrod , 〈…〉 all of a great death , 〈…〉 pleagues newe diseases neuer 〈◊〉 before , haue stroken vs like the 〈◊〉 that flieth by noneday 〈…〉 And as these outw●●d 〈…〉 come vpon vs , 〈…〉 vering the inward conscience 〈…〉 such hold of some , as they could neuer be 〈◊〉 : 〈◊〉 and provi●●● opinions in matters of faith , heritical 〈◊〉 of vnspeakeable Schismes and 〈◊〉 , not onely 〈…〉 with vn●essie cogitations , but plunging it into the bottomlesse pit of desperation . But this is but a light 〈◊〉 and conculsion in respect of that lamentable & vnspeakable con●●s●on and 〈◊〉 of soule and bodie , which shall be the scorpion to whippe them at the nick 〈…〉 of the direfull day of doome . The woman that is with childe hath often manie aylements and complaininges : as of 〈…〉 , and sickenesse of stomacke , but all these are little and light , 〈◊〉 as it were , if wee compare them to the sorrowes which she 〈◊〉 at the time of her trauaile . when she 〈◊〉 the clowdes with her cries , and she ●hrobbinges and throwinges of her soule doe ascende vp vnto heauen : So the troubles of these times are but tristes , to close that shall befall vs in the extremitie of that time . 13 The thirteenth Preludium , and forewarning of the worldes ende , is the raging and roaring of mightie waters : The Sea and the Waters shall roare , which also hath had his inchoation , though not his perfection , as manie vnseasonable by past yeares doe witnesse , which haue brought forth manie vntimely terrible tempests and mightie inundations . To these forespoken signes we must needes adioyne these other two , so pregnant and notable . 1 The vocation of the Iewes . 2 The Reuelation of Antichrist . The first is thus pointed at by the Apostle in these wordes , I would not that yee should be ignorant of this secret , that partly obstinacy is come to Israel , vntill the fulnesse of the Gentiles be come in . The sense whereof is this , That the Iewes shall not alwaies abide in blind●es ▪ but that after the number of the Gentiles be collected , which is a great and full number , signified by these his wordes : The fulnesse of the Gentiles : they shall come in heapes , and 〈◊〉 their names to Christ , and bee 〈◊〉 into the church , & submit the●selues to the obedience of 〈◊〉 , by which they shall 〈◊〉 . Of these specialties , 〈…〉 this calling shall be , 〈◊〉 Of the manner how it shall be 〈◊〉 Or of the numb●r of them that shall 〈◊〉 this grace , we can say nothing , because the 〈…〉 , 〈…〉 〈…〉 . Of 〈…〉 sealed twelue thousand : of the 〈…〉 were sealed twelue thousand . 〈…〉 〈…〉 shall giue vp the kingdome to 〈…〉 and how he must reigne vntill such time as hee 〈…〉 and put them vnder his 〈…〉 by these 〈…〉 The like he deliu●● 〈…〉 Genuadies amongst others , 〈…〉 them all to fauor againe . Such as 〈…〉 to expect such 〈…〉 But I 〈…〉 . For 〈…〉 of the Church , and alwayes withall the 〈◊〉 they coulde , did kicke against Christ : so among the Iewes there shall be some such humorous fellowes , as shall expresse the peruers●●sse of their ancestors Also al Israel is to be taken but for a part of Israel , according to the vsual phraise of the scripture . For vniuersall propositions in the scriptures , are often contracted , and implie an vniuersalitie that is definite , as in these places : All flesh shall see the saluation of God. Againe , They shal be all taught of God. Also God will that all men shall be saued , which is to be vnderstood ( as August saith ) of all that are saued : for they are saued by the will of God But the greatest matter that they haue to oppose against this point , is the saying of our Sauiour : Do ye thinke that when then sonne of man shall come , he shall find faith in earth ? But , say they , If there shall bee such a popular conuersion vnto Christ , there remaineth much faith vpon earth , which Christ shal find at his comming . We thus easily dissolue this doubt , and reconcile these repugnant places in appearance . For Antichrist hath turned al religion vp-side downe , insomuch as the principles of their faith no more fit the right faith , then the counterfeite that Michell placed vpon the pillow , was like vnto Dauid : so that if it were possible , the elect should be seduced , but being smit through by the sworde of the Spirit of Christ : The Iewes may well returne and acknowledge their Messiah , and confirme and establish the seduced Gentiles : wee also answere thus , that after this vniuersall conueonrst of the world anew , Apostacie and securitie may follow , which may quench the fire of the spirit , and so they may bee relapsed a fresh into their former filthinesse , which shall bee the cause that God shall abridge , and shorten the worldes age for his elects happines . There is no absurditie or inconuenience in any of these two answers . I charge not the Reader with one more then the other , but leaue each of them to his choise , it being nothing materiall vnto our saluation , busily to bolt out which is the best of them : 2 The seconde of the last two signes of the worldes ende , is the manifestation of Antichrist , of which Paul speaketh , saying : This day of Christ shall not come before there bee a departure first , and that man of sinne be disclosed , euen the sonne of perdition , which is Antichrist . This signe is alreadie giuen , for the Pope is this huge and absolute Antichrist , in the iudgement of Pope . For Gregorie the eight of that name Pope of Rome in the yéere of our Lord 602. willed vs to take this for an infallable marke of Anti-christ , the name of vniuersall Bishop , and whosoeuer shall arrogate that title to himselfe , hee concludeth him to be Antichrist . But fiue yeeres after , Boniface succeeding him , was by Phocas the Emperour called Vniuersall Bishop . And euer since euerie following Pope continueth the title . By consequence then it is manifest that at Rome is the Antichrist : who so listeth further to be satisfied in this point , let him reade the learned booke of Doctor Whittakers against Sanders sortie demonstrations in this case : and a set homelie of Gualters to this purpose : and a late booke of Doctor Downams , and many others that haue laboured in this busines to assoile at questions , and to cleere it of all further contradiction . By this which hetherto hath bene declared , wee may euidently perceiue if we will not be blind with Balaam with our eyes open , and groape with the Sodomites for a wall at noone day : that the worldes best daies are spente , and that the distruction thereof is at hand . There is no greater signe of a dying man then when thou feest him snatch the sheetes and blankets of the bedde , and forciblie draw them to himselfe : but this wee see euery where in the course of the world , wherein euery one catcheth what hee can , drawing other● goodes into their handes with cart-ropes of couetousnes , wherein they haue their sicophantes at hand to sooth them in their sinne , and their oppressing iniquitie . Pharaoh had seruants at hand to magnifie Sarahs beauty , thereby to sit themselues to the kings fancie . Another certaine signe of a perishing bodie is the coldnesse of the bodie . Therefore it is said of Dauid when he was towards death , that ●e was so cold as no cloathes could heate him : and so for want of heate died . Wherefore when euery one beginneth to die , his féete , hands , nose , and other partes ware cold , vpon sight whereof his Phisitions pronounceth him to be a dead man. This is the state of the present world , wherein charitie is at the coldest , and at the last gaspe , hauing taken farewell of the world : vertue , veritie pittie , piet●e , are so 〈◊〉 practised as they are not spoken of , nay scarse thought of . Sermons are seldom heard of vs , and lesse regarded , & the shortest are the sweetest vnto vs : for out féete are as it were in the stocks till they be ended : wee may take vp the Prophets moane . There is no truth or mercie , or knowledge of God in the land . By swearing , and lying , and killing and stealing , and whoring , they breake out , and bloud toucheth bloud . These carbuncles and putrifying sores we plainly sée to abound in the worlds body , whereby we doe determine the s●éedy death of that botle . But all these signes hitherto specified do come before the iudgment . I●remaineth now that we intreat of those that a●tōpany the 〈◊〉 A● 1. the ●bscuration & obfuscation of the 〈◊〉 2. The 〈◊〉 darknes of the moone . 3. The fal of heauenly stars . 4. The co●●●ction of ecl●stial powers . 5. The signe of the Son of man : 6. Of the comming of the son of man in the clouds , we shal intreat more specially in his proper place . I may not curiously 〈◊〉 into 〈◊〉 points , & portray out vnto you the 〈◊〉 co●ntenance & 〈◊〉 aspect of the world which it wil then 〈◊〉 . These rather serue as prepara●●es to incite vs to watchfulnes become that we may stand at that day : and that wee might consider how dreadfull a thing sinne is , which is the procurer of these dreadfull 〈◊〉 . For 〈◊〉 it not for our sinnes these creatures should not trauell in th●●●●●rowes . For what haue they be serued that they should be so punished ? But because they looke not Gods parte and rose vp against 〈◊〉 when wee rose against God , this cu●se shall light vpon them , and wee say the sentence of the Angell in the 〈◊〉 of Deborah vpon them , read ouer others in the like case , Curse ye Meroz , Curse the inhabitants thereof , because they came 〈◊〉 helpe the Lord , to helpe the Lord against the mightie . Because the 〈◊〉 ga●e thee light when thou 〈…〉 in the works of darknesse . 〈◊〉 shall ●e 〈…〉 day . Because the 〈◊〉 did warmeth●● , and did 〈…〉 wickedlie , it shall bee 〈…〉 . God shall fight against 〈…〉 they would 〈…〉 ●gainst thee when thou 〈…〉 fight against God. 〈◊〉 they are rightlie serued . For it is 〈…〉 to take 〈…〉 of sinne , as of sinne if 〈…〉 by God , that when the Israelites should besiedge 〈…〉 their enemies , they should lay their woo●es and 〈…〉 . And it was a statute in Israell that he that sinned 〈…〉 should die with the beast . Now the beast that was to die or the 〈…〉 were net in the sinne , but because 〈…〉 was no 〈◊〉 to be shewed 〈…〉 commanded to 〈◊〉 the cattell of 〈…〉 , no more then the stone walles of 〈…〉 which Iosua tumbled downe . So God brought 〈…〉 vpon the Serpent , commaunding him alwaies to goe vppon his 〈…〉 not that the Serpent sinned but 〈…〉 to speake out of him 〈◊〉 was 〈…〉 since . 〈…〉 , serue onley for the extent 〈…〉 . For when the godly see these 〈…〉 vp their 〈◊〉 , because their Saluation is at hande . 〈…〉 wicked that woulde not stande 〈…〉 confounded at the signes of a God of iudgement . When A●solon cou●de not drawe Ioab 〈…〉 vse : by 〈…〉 groundes he made him take his part . God hath two stri●ges to his bowe : if one will not serue , another shall : I● the 〈…〉 will not conuert vs , 〈…〉 of Damascus and there le●● 〈…〉 power , 〈…〉 all their come s●●des , 〈…〉 came vpon 〈…〉 when 〈…〉 〈…〉 saye , when hee shall see these 〈◊〉 If men 〈…〉 darknesse of 〈…〉 , 〈…〉 sée another or remoou● out of his place : If they quake at euerie earthquake , If a ra●ling winde goeth to the hart of them ▪ If the roaring of the Sea , any noice at midnight dismaieth them , If the skritchings of Serpents and Dragons cut them to the quicke , what heapes of perturbations shall runne vpon the damned sort , when these things here spoken of shall play their last acte vpon the fierie stage of this world ? In the day of Christs passion for mans saluation , the Sunne laide downe his light , and darkenes ouer-clouded all the face of the earth : much more when the righteousnes of the sonne of God shall execute iudgement , shall the sunne forbeare to shew himselfe , or to runne his course , but shall hide himselfe in his chamber , that the sinner may tremble at the iudgment of Christ , as the Centurion , was astonished at these tokens at the suffering of Christ . But as all the elements , and heast of heauen and frame of the world shall serue as souldiers to fight vnder his banner for the discomfiture and confusion of his aduersaries when he shall come to destroy the world : So haue they from the beginning of the same , fought his battles against sinners . For as the whole world was made for the vse of man , and there is no part thereof but is a liuelye image of his goodnesse to those that serue God : so when man setteth his face against God , and despise his commandements , God who is a man of warre , whose name is Iehoua , calleth out these souldiers into the fielde against him , and they are fierce excutioners of his iudgements . Examples euerie where are obuious vnto vs : and the examples of the Egyptians and Chananites are especially memorable , against whom all the elements conspired , and put them selues in battell aray against them , while the heauens smote their grounds with hot thunderbolts , and discharged haileshotte of hailestones to the fearefull slaughter both of man and beast : while the ayre mustred swarmes of locustes & caterpillers iunumerable , which did eate vp all the grasse in their lande , and deuoured the fruit of their ground : whilest their riuers yéelded frogges , which were brought vp to the kings bedde chamber . The Sunne and Moone tooke part with Iosua at the appointment of God standing still in Gibea , and in the vallie of Aialon , and refusing to stirre an y●ch , till Iosua had his iust reuenge of his enimies . I would that our minds were giuen more to the serious remembrance of these forepassed iudgements , then they are , that we might applie them to the pre●● vn●aturall yeres that we haue had of late , which haue shew 〈◊〉 vs many vnkind parts , by verie hurtfull tempests , rage and i●●undation of sea and riuers , earthquakes , provigious birthes , ●●luck●e blasing starres , whereof I would fame know what age hath séene to many as ours within these last thréescore yeres ? In which not onely Comets haue béen common , but in many places crosses , swordes , bloodie speares , armed souldiers , lyons , and other such strange sightes full of terror , haue verie perspicuously appeared in the ayre . Now that God scareth vs not with fraybugges , his following iudgements by warres , commoti●ns , alterations of kingdomes , famine , plagues , mortalitie , strange maladies , whereby he heaueth vs by the shoulders , and setteth vs on our feete , doe witnesse well enough . But yet these are but petty punishments , forerunners and bréeders of a greater mischiefe , which when the day commeth must certainly come vpon vs. Among these latter signes giuen vs by Christ of the worlds end , the signe of the Son of man is nominated , which some say is the bodie of Christ , bearing the signes of his sufferings , as the wounds of his hands , féete , side : and other some say is the signe of the crosse . But the certainest sence is , to take the signe for the signification , for those prodigious aspects lately named , and for the worldes combus●●n , which is the signe of the sonne of mans apparition by S. Peter directly named . Wee will giue the vse of this large discourse , and so wée will conclude it . 1. First these signes serue as wholesome admoni●on to dr●we v● to a godly and holy conuersation . It is the Apostle Peters application in the case , who after mention made of these ●●full maner of the worldes destruction commeth in with this addition . Seeing all thinges must be desolued , what maner of men ought wee to be in holy conuersation and godlines ? The consequence is good , for if all earthly creatures must be refined and ren●e● by the fire : Much more should the fire of Gods spirite burne in vs which may consume the drosse of our dead workes like s●uble , and perfect vs that wee may be wrought as it were in a new ●oulde after the Image of God in righteousnes and holines . 2. Secondly wee are taught to gather from hence howe grieuous sinne is which is in the creatures of the worlde thus greiuously punished . The leprosie of the Iewes was to all that knew it wonderfull : because it not only did infect the whole man , but did clea●e to his garments , and to the walles of the house . But the leprosie of sinne is more to be wondred at , that not only polluteth the bodie and soule of man , but ble●isheth & staineth the worldes glorious eye euen the glorious Sunne in the firmament , and subiecteth the Moone and starres vnto vanitie . Wretched therefore are wée the whom the dregges of sinne are so frozen and conicalled , as wée are become senceles in sinne : not onely going vp to the anckles , but diuing ouer head and eares in the gulfe of sin . Wee endure not to looke vpon the blaines and running sore● of spitlemen , but did we beholde the sores of our sinfull soules as they are in their naturall cor●uption , which rancle the verie heauens manie thousand miles of from them , we would haue , in all loathsome detestation , their most vgly and fipthie abhomination . 3. The third and last consideration we take from hence , is the louing kindnes of God and his vnwillingnes in punishing a sinner , according to that which Isai saith . God worketh a strange worke , to bring his owne work to passe . Dij immortales nec volunt nec possunt obesse . The immortal Gods are neither willing norable to hurt , saith Seneca . It is his propertie alwaies to haue mercie , as it is in the Antheme of the Church . And iudgement is a strange work vnto him contrarie to his nature : which hée executeth to make vs owners of his mercie , which is his owne proper action . If God tooke anie pleasure in vndoing the world , and worldly men : he would not come in this mouing manner to vs , causing all the creatures of heauen to put on blacke garments . But euen as when the maister of the house dieth ( saith Chrisostome ) all the houshould is cladde in mourning wéedes : so mankind , for which all the parts of the world were made to be seruants to them , béeing to be done away , all creatures follow their funeralles with lamentations in their kindes , the orient Sunne , Moone , staires doe chaunge colour , and are in blacke array . A Painter is very loath to marre the whole proportion of the picture , for some defection and imperfection that is in it : so God is very loath , to vndoe al his workmanship in vs , for some sinnes and transgressions that are in vs. Many Iudges of Assise are so pittifull , as albeit they are to venounce the doome of death against prisoners at the barre , as they weepe when they deliuer it : so God doth with vs béeing sentenced for our vnrepentant sinnes vnto death . So he wept when hée ●rowned the first world : so he wept for the destruction of Hierusalem , and this affection hée sheweth in this habite of heauenlie creatures , which they do on at the worlds dissolution . There is many a hangman , who though he be neuer so butcherly bent will bemoane the estate of his freind , especialli● his kinsman , whose hand or eare he is to cut off : Therefore God that loueth vs more then the father can the childe , or the husband the wife , cannot but be resolued into passions for our condemnation . This doctrine you haue often heard , but yée do but litle heede it , happily because yee doe not beleeue it is so at hand . But these signes hitherto spoken of maketh it out of doubt . The king doth purpose to remooue from one Court to another : and when report goeth of it , many doubt of it , because the prince many times doth delay the time , but when the furniture of the Court is taken downe , then euery one knoweth that he remoueth out of hand : so it hath béene often preached in your eares , that the end of the world is at hand , that Christ is comming to iudge it , and ye arraigne God of slacknes ; but the remoual of this the worldes furniture this bu●●e dooing which is not in hand , flatly sheweth that these thinges are at hand . The fift Chapter . Of the certaintie of our resurrection . THe resurrection of all flesh immediatly with the worlds consummation commeth in place . So saith Christ , I will raise him vp at the last day . The like saith Martha ( no doubt immitated in the schoole of Christ ) touching hir brother Lazarus : I know that he shal rise again in the resurrection at the last day : Wherfore we are to deale with this article in this place . There is a double resurrection . 1. The one of our bodies . 2 The other of our soules . Of our soules when we rise from sinne : Of our bodies we rise from our sepulchers . That of our soules is called the first resurrection . The other of our bodies is called the second . A double death answereth this double resurrection . 1. The first death , which is of the vnrepentant soule . 2. The second which is euerlasting death , the condition of the damned . We learne of the Scriptures thus to distinguish of the resurrection . For the first and second resurrection , The first and second death are mentioned in holy scriptures . As by Iohn in the Reuellation : Blessed , and holy is he , that hath part in the first resurrection : For on such the second death hath no power : But they shall be the Priests of God and of Christ . and shall raigne with him a thousand yeeres . Where Iohn by the first resurrection vnderstandeth the resurrection of the minde from sinne to repentance . In the Gospell of Iohn both these resurrections are spoken of together : The houre shall come and now is , when the dead shall heare the voice of the sonne of God , These wordes belong to the first resurrection , and that doth the course of them declare , in that hée saith : The hower shall come and nowe is . For no man will say that the hower of the latter resurrection was then . By the dead therefore that should haue liued , if they had had faith in Christ and beléeued : hée meaneth such who by means of their sinnes , are without spiritual life : of whom Christ in an other place , saith Let the dead burie the dead . The like death is named by Saint Paul : You hath he quickned , that were dead in trespasses and sinnes . In his letter to Timothie , he speaketh of a liuing dead widow in the former sense : She that liueth in pleasure is dead while she liues . We were all of vs in this state of death before our iustification by faith : First by our original sin , and then by our actuall sinnes , which we haue committed since of our owne frée will : wherefore it is more then néedefull for vs thus to rise from the dead . The blessed onely share in this resurrection . In the latter resurrection the commons common with vs , as Christ sheweth in his wordes of the latter resurrection : Marueile not at this : for the houre shall come in the which all that are in the graues , shall heare his voice . And they shall come foorth that haue done good vnto the resurrection of life , but they that haue done euill , vnto the resurrection of condemnation . But this first resurrection as not falling into my purpose I minde not to meddle with . In the handling of the resurrection , we haue in hand , we will first conclude the certaintie thereof against all gaine-saying aduersaries . For the point is much pushed at with the point of Sophisticall allegations , which without difficultie we will do away well inough . This Article hath béene exagitated by many , and many wayes oppugned . The Philosophers as absurde doe renounce it : And there haue beene found too many in the Church who haue denied it . The Peripaticians as almost all the sects of P●ilosophers haue behaued themselues most rudely in this businesse . The diuinitie that the schoole of Epicures professeth in this point , is this . There is nothing that remaineth after death . Seneca , though he be a friend to the principle of the immortalitie of the soule , yet he is so grosse , as to auouch that all things are determined and ended by death . For writing vnto Martia , hee s●ith : Mors omnium est solutio & finis , vltra quam mala nostra non exeunt . Death is the resolution and period of all things , which bounds our euils cannot exceede . Againe , this is another of his proper Aphorismes . Non potest e●●e miser qui nullus est . He cannot be a wretched man that is no man. In these darkenesse lay almost all the rabblement of the Orators , Philosophers , and Poets of the Gentiles . And if we shall ransacke the militant Church , we shall find many monstrous minded men in this matter . Among the Iewes , the Sadduces disclaimed the resurrection , whom Christ tooke to taske in the Gospel , and daunted those triumphing Hannibals most notablie . The Apostles times brought forth Hymenaes , and Philetus , such companions of the same association . Of this schoole was Simon Magus of whom the Heretiques Simoniani were named , with whom combined in this nastie opinion , the eluish route of Valentinians , Carpocratians , Cardonians , Arcontici , Seueria●s , Basilidans , Hierarchites , &c. The Manichees likewise come stuffling in among them , absolutely gain-saying the resurrection of the bodie , but maintaining the resurrection of the soule , by the preaching of the truth , against whom Augustine disputeth . The Heresie of these men we will remoue and doe away by Scriptures , before which all such lewd assertions must fall , as Dagon before the Arke . The whole consent of the olde Testament conf●●teth them , and the doctrine of Christ and his Apostles confoundeth them , and naturall reason agreeth thereunto , and is earnest against them . This orderly and cursortly we will consider of . We proue the resurrection , and restitution of the same indiuided bodie in the same substance , all infirmitie and deformitie taken away , the mightie spirit of God to be repaired at the latter day , & made like the glorious bodie of his Maiestie . Iob hath a peculier proofe hereof in this his simple and open formall profession : I am sure that my Redeemer liueth , and he shall stand the last on the earth . And though after my skinne wormes destroy this body , yet shal I see God in my flesh , whō I my selfe shal see , & mine eies shal behold , and none other for me , though my reines are consumed within me . The same is not obscurely shadowed vnto vs in the drie bones which at the prophecie of Ezechiel at the commandement of God vpon them receiued breath of life , had their sinews iunctures , and perfect composition . Daniel auoucheth as much saying : Many of them that sleepe in the dust of the earth , shall awake , some to euerlasting life , & some to shame and perpetuall contempt . The prophet Isai goeth hand in hand with the rest , saying : Thy dead men shal liue , euen with my bodie shall they rise . Dauid witnesseth so much in this wise : But I will behold thy face in righteousnes & when I awake , I shall be satissied with thine image . The practise and probate hereof in the widows son of Sarepta raised by Elias , and in the Sunamites son restored to life by Elisha , are also proofs pregnant enough of the generall resurrection to come . Christ in many places of the new instrument concludeth as much , as when he saith : The houre commeth , & is how , when the dead shal heare the voice of the son of God : as when against the Saduces hee is peremptorie in this point , thus arguing against thē : God is not the God of the dead but of the liuing : but God is the God of Abraham , Isaac , and Iacob who are dead : from hence is this necessary deduction , they must rise againe : as when he said to his disciples , I liue & ye shall liue . Also to the further illustration of this doctrine , do these places appertaine : It shal be easier for them of the land of Sodome and Gomorrah in the day of iudgement then for that City : which inference is repeated in y● next chap. The son of man shal come in the glory of his father with his Angels , & then shal he giue to euery mā according to his deeds : he willeth vs to feast y● poore . & yéeldeth this reason : Thou shalt be recōpenced at the resurrection of the iust . The Apostles with one mouth preach the same doctrine . Paul bringeth in clusters of arguments in the case . 1 He reasoneth from the confession of the Corinth . thus : So we preach and so haue ye beleeued : Therefore there is a resurrection . For otherwise ye had neuer beléeued it : but as euident reason did euict it This reason liketh August . wel enough , and therefore he vseth it : concluding , that because God hath foretold the resurrection , & the world doth credite it , which séemed impossible to be effected , that the resurrection is most sure . 2 He disputeth in the next place thus : Christ is risen from the dead , therefore we shall rise from t●e dead . The coherence is good : for the head and the members go together , & it were abs●rd to part the one from the other . But Christ is the head and we are the members conglutinated and coa●nuuated to that head : The antecedeut and forepart of the argument is accompanied by sundrie consequences in the following verses . That if Christ our head be not risen , 1 Our preaching is vaine 2 your faith is vaine : 3 we are false witnesses who h●ue testified so much : 4 ye are yet in your sinnes : 5. They which are asleepe in Christ are perished . The analogie of head and members maketh good the consequent . That therefore we shal li●e , as Christ hath risen : wherfore the fathers call the resurrection of Christ the misterie of our resurrection , and the Apostle termeth it , The first fruits of them that slept . 3 Thirdly from the purifit of the contraries , he formeth his matter thus : It by one man came death , by one man must also come the resurrection from the de●de . But the first is true : therefore the second . The argument holdeth the contraries , so answering one another . Adam , and Christ : Death and the Resurrection . But wee all die in bodie th●ough Adam : therefore wee must liue in bodie againe by Christ . 4 The forme that the Apostle so accurately descri●eth of the resurrection thus : We shall not all sleepe , but we shall be all changed in a moment , in the twinckling of an eie , at the last Trumpet : for the trumpet shall blow , and the deade shall be raised vp incorruptible , and we shal be changed . And thus For the Lord himselfe shall descend from heauen with a shout & with the voice of the archāgel , & with the trumpet of God : & the dead in christ shal rise first : thē shal we which liue and remaine bee caught vp with them also in the cloudes , to meet the Lord in the aire , & so shall we euer be with the Lord. This Graphicall and ord●r●ie description of the resurrection euicteth the necessarie also intall●●le certaintie of the resurrection . For if it were not a matter vndoubted , to what purpose is it that it is thus described ? These are the chiefe arguments wherewith the Apostle vrgeth the resurrection in that famous fiftéenth charter of his first Letter to the Corinthians . Vpon which subiect hée disputed often : as at Athens , where he preached vnto the people of Iesus , and the resurrection : as in the Consistorie before Faelix , where he maketh this constant profession : I haue hope towards God , that the resurrection of the dead which they themselues looke for also , shall bee both of iust and vniust . Of the resurrection of the dead am I accused of you this day . Peter in sundrie places witnesseth the resurrection , as when he saith : Which shall giue accounte to him that is readie to iudge quicke and dead , and thus : when the chiefe shepheard shall appeare , yee shall receiue an incorruptible Crowne of glorie Also his last Chapter of his last Epistle , is nothing else but illustration of this Article . S. Iohn deliuereth like diuinitie thus : We know that when he shall appeare , we shal be like him , for we shal see him as he is . In the Reuelation y● spirit speaketh euidently thus : And I saw the dead both great and small stand before God : and the bookes were opened , and another booke was opened , which was the book of life , and the dead were iudged of those things which were written in the bookes , according to their workes . And the Sea gaue vp her dead which were in her , and death and hell deliuered vp the dead which were in them , and they were iudged euerie man according to their works . In the next Chapter we haue this discourse , which openeth the resurrection vnto vs : God shall wipe away all teares from their eies ; and there shall be no more death , neither sorrow , neither crying , neither shall there be any more paine . Saint Iames auoucheth as much saying : Be patient vnto the comming of the Lord. Be patient and settle your heart , for the comming of the Lorde draweth neere . the Authour of the Epistle to the Hebrews hath much good matter in the behalfe of the resurrection . In the tenth Chapter , after much discourse appertaining thereunto , he summeth it vp thus : Knowing in your selues how that ye haue in heauen a better and enduring substance . &c. In the next chapter he saith : Others also were racked and would not be deliuered , that they might receiue a better resurrection . Thus haue we the old and new Testament on the side of this doctrine , which is sufficient : but because Atheists ( who pester this land , as the Frogs and Caterpillers did Pharaos Court ) doe arraigne the integritie of the Scriptures , and iudge of this matter by naturall reason : it is not amisse t● stop their mouthes by confuting and confounding them this way . Wherefore we set vpon them thus . 1 The soule did not sinne without the body : therfore the bodie must be punished with it . Therefore the bodie must rise againe . The Philosophers doe denie the sequence , and say that it is enough that the minde bee rewarded according to the actions thereof , and that it is not néedefull that the bodie which was not principall but accessarie in the sinne , and only but the instrument to serue sins turne , should partake with the mind . And they shew comparisons for the same of Artificers and craftsmen , who for making a house , or any other peece of worke , haue their hire and couenants , when as the instruments wherewith they wrought are not rewarded , neither are they damnified though the worke by them be not accordingly performed . Of a poisoned pot , which is not therefore dissolued and broken in péeces , especially if it be of any price , though many haue drunke their destruction out of it . Of a sword , which a man will not breake or cast from him , because a man hath beene slaine with it . But yet by their leaue ( who take these similitudes for such sure studdes ) there be many in their vnstaied affections , that will dash in peeces such intoxicated cups , and breake that weapon against a wall , that hath beene the occasion of a mischiefe . But we turne away all the force of such reaso●ing by distinction of instruments , as they are of coniunct , and diuided nature . The bodie ( the souls instrument ) is of the first difference , and is conioyned and coupled with the mind : wherfore it du●ly taketh such part as the mind doth . The minde draweth on the bodie to commit vncleannesse : the bodie therefore falleth thereupon iustly into diuers maladies . The mind is disposed to fel onie , for which the hands and the feete are manacled , and the necke is hazarded , and the whole bodie vndergoeth the penaltie . This argument deducted from the rule of Gods iustice , pleaseth Paul so wel as he maketh vse of it , hauing pro●ed the resurrection . Therefore my beloued brethren be ye stedfast , vnmoueable , aboundant alwaies in the worke of the Lord , forasmuch as ye know that your labor is not in vaine in the Lord But this labor commeth both from mind and bodie : therefore the recompence of the reward shal be giuen vnto them both . 2 Our second Apodicticall conclusion is this That which is imperfect , hath not capacitie of absolute felicitie : but the soule sundred from the bodie is imperfect , therefore it must needes be coupled to the bodie , to the attainment of this plenarie felicitie . 3 We reason also thus . The fulnesse of Gods goodnes towards those that are his , could not be shewed : nor the fulnes of his furiousnesse vpon the wicked could not be powred , if the resurrection were not . 4. It standeth God in hand as much as his truth is worth , to make good the resurrection because we haue promise and charter of him for it : Christ hauing said it , God shall reward you in the resurrection of the iust . 5 That we should not doubt of his truth in some examples , at all t●mes he hath made proofe hereof , exempting them frō death , that the world may know that death is in his hands , standing before him to execute his will like a Purseuant , to spare and to spoile : as in the time of nature , when he tooke vp Enoch : in the time of the law when he tooke vp Elias : in the time of grace , when he raised vp Christ from death to life . We inforce the matter fuller , and argue from the lesser to the greater thus . Elizeus raised the Sunamites sonne , therefore much more can Christ raise vs vp . Elizeus his bones gaue life to a dead bodie : therefore much more shall the omnipotent word of God which is Christ , giue li●e to our dead bodies . Aarons rod did blossom and beare Almonds . Moses drie waster became a créeping Serpent . Sarah her dead wembe was deliuered of a son : what are these but liuely images of the resurrection ? 7 From the order of nature , though we haue no strong proofe , yet much probable matter we haue of the vndoubted resurrection . The day that now passeth , to morrow doth returne . Trées and herbs are stroken dead by the violence of the winter , & reuiue with the spring ( the renuing time of the yere ) and are clothed with leaues and fruits . But thou wilt say to this , that life was not vtterly out of them by the winters wracke : wee say also , that by death man is not vtterly depriued of life , for it is their soules that die not . Such Logicks doth Paul vse in the corne that is sowne , whose corruption is the generation of it . O fool that which thou sowest is not quickened , except it die . This is that which Christ saith , except the wheat-corne fall into the ground and d●e , it bideth alone : but if it die , it bringeth forth much fruit . If such contemptible creatures haue renewance , and from death are restored to life : shall not this handle worke of God be much more seen in man , the noblest plant that his right hand hath planted , and the finest seed that euer the furrowes of the earth were strowed with the most excellent and worthiest : creature of all ? For what is the hay or gréeue herbe in comparison of man ? That Indian bird the Phaenix ( as philosophers do report ) & good diuines do ratifie ( especially Lactantius among others ) dieth & is wasted to ashes by the heat of the Sun , & of those her ashes is a yong one ingundred , and thus is that kind continued . This similitude is taken vp by diuines to illustrate our certain resurrection . For more cōpanie sake we name the swallows , worms , flies , which lie dead al the winter , & by y● increasing heat of the sun are enliued againe in the spring and sommer time . If we run through all the rankes and classes of nature , we shall finde euerie where probabilities in the point . Fire that lieth dead in a flint stone , by a little force that is put vnto it , putteth life into it . The Sunne that goeth downe doth rise againe : the Moone decreaseth and increaseth againe : Our nailes are paired , and grow againe : our heares are cut off , & come vp againe . Sleepe ( called by Homer the brother of death , and by others the image of death , because it is the tying of the senses , as binding them in that wise as they cannot execute their functions ) seazeth vpon vs , and as it were burieth vs for a time . But the bodie dispelleth it againe : after which it is fresh and plyable to to any office . The misbeleefe of such , who cannot be brought to think that out of the putred and consumed stuffe , life should be expressed , are by sundry works of nature notably conuicted . For of such confection ( or infection rather ) are mise , mouls , frogs , worms , ingendred . Out of ●ooks , cranies , odde corners of the earth , often very radiant and splendent precious stones are gathered . The séed of liuing creatures , which is nothing else but a drop of misshapen humour , what substance doth it beget in progresse of time ? What partes doth it produce , as hands , feete , eares , eies , head and such like in their kinde ? These thinges doe wee beholde in the Glasse of nature ; which so oft as we remember , we doe well if we remember the resurrection . 8 By the Prophets , by Christ , by the Apostles some haue beene raised from death in life , to ground vs in the faith of the resurrection . The widowes sonne of Sarepta was raised by Elias : the Sunamites sonne by Elisha : a dead man by the touch of the bones of Elisha : the rulers daughter by Christ , who was newly deceased : the widowes sonne of Nain that was in his locker , and led out to the graue by him likewise : Lazarus that had lien in the ground foure dayes : Tabitha by Peter : Eutychus by Paul , 9 A man would thinke if were a worke of more difficultie to forme the woman of mans rib , to create the man of the gleab of the earth , to make the whole frame of heauen and earth of nothing ; then to raise vp man from the dust to life . If wine be mixed with water , there are those that can part the wine from the water . Goldsmiths , and such as worke in mettals , can dissolue confected substances , concreate of gold , siluer , brasse , steele . And such are to be found , who can expresse Oyle and liquide matter out of anie drie bodie : Wherefore the illimited power of God , which made all things of nothing , shall reduce our bodies to their formes againe , howsoeuer formerly reduced to nothing . Lengthen out the matter so farre as conceit and imagination will let you , and put the case thus : That a man is eaten by a wolfe ; that wolfe is eaten by a lion ; that lion is deuoured by the fouls of the aire ; the foules of the are aire eaten by men ; one of those men eate vp another as Canibals doe : yet shall his owne bodie be giuen him againe : euerie man shall haue so much matter of his owne , as will serue to make him a perfect bodie . They shall haue the same bodies in substance , as Iob saieth , but altred in qualitie , being freed from corruption , and fulfilled with glorie . Their mouthes shall bee opened to speake better things , their eyes shall haue better obiect before them , their feete shall be exalted aboue the cloudes , and the whole bodie shall be mantled with immortalitie , as sayeth Chrysostome . If to infringe this which hath beene deliuered , any shall obiect this saying of the Apostle : Flesh and blood cannot inherite the Kingdome of God : and so inferre hereupon , that the bodies of men shall not rise againe : we answer them thus , that by fleth and blood is not meant the bodies of men simply , but as they are now in the state of corruption , that which the Apostle calleth animale corpus The fleshly man or the earthly man , and what soeuer is of nature without the spirite : which being depraued and corrupted , must needes be renued . Wherefore Christ said to Nicodemus vnles a man be regenerate , and borne a new , he cannot enter into the kingdome of God. The vnregenerate man is called Flesh : therefore Christ immediatly after the former words said . That which is borne of the flesh is flesh , wherefore of force wee must be regenerated , neither onely the flesh , the bodie , or a part of the minde is to be renued , which couetteth and is angry : but especially the reason , the minde , the will. And Christ else where teacheth that the whole man as he is in the state of nature is called flesh and bloud . For thus Christ answereth Peter : Blessed art thou Simon Bar Iona for flesh and bloud hath not reuealed these thinges , but the spirite of my father . In which wordes Christ comprehendeth the better parts of the mind . For they be those by which we vnderstood , and the truth is reuealed vnto vs. Therefore these must be turned and transposed and created a new , that we may be ( as Christ saith ) like the Angells in resurrection . For the infirmitie of this mortall bodie is such , as it cannot take the least taste or smack of heauenly glorie , as we perceiue in the Prophets and Apostles , who were men without soules , when at anie time God did appeare vnto them . And not without cause said God to Moses , Thou canst not see my face : neither shall man see me and liue . Wherefore the German and right sence of the wordes of the Apostle is this : as we are nothing else but flesh and bloud , weake , mortall , sinfull . Curuae in terris animae coel est ium in mes , wée cannot inherite the kingdome of God. Lastly if that of Salomon shall be laid against vs : The condition of the children of men , and the condition of beasts are euen as one condition , and so argue that a man shall rise no more from the dead then a beast : we will answere them by Salomon who explaineth himselfe in the words following : they are like in dying , As the one dieth so dieth the other : but in their estate after death they differ , of which Salomon speaketh not . The sixt Chapter . Of the certaintie of the iudgement or the day of doome . THe general iudgement being the consecution of the resurrection , & the end therof , y● last blast of that shril trūpet giuing this Eccho surgite mortui , venite ad Iudiciū . Arise ye dead & come to iudgement : We are to enter into the tractation hereof in this place . This subiect matter though it be of vnquestionable assurance : Yet because the schoole of Cyclopical Atheists , Epicures , carnal minded men , is so great ( who as se●pents grouel wholly in the dust , & only giue themselues to earthly things , licking vp this Aphorisme of Socrates the Philosopher , Quae supra nos nihil ad nos . Those things that are aboue vs appertaine not vnto vs ) we list to light a candle before the Sun , and aswel by scriptures , as irrefragable reasons , determine the absolute certaintie of this matter . 1. The scriptures are plaine and plentifull in the point . Hanna the mother of Samuel thus prophecieth hereof saying , The Lords aduersaries shall be destroied , and out of heauen shall he thunder vpon them : the Lord shall iudge the ends of the world , and shall giue power vnto his kinge , and exalt the horne of his anointed , which is Christ . Isaiah sermoneth it thus , Then shall they goe into the holes of the rockes , and into the caues of the earth , from before the feare of the Lord , and from the glorie of his maiestie , when he shall arise to iudge the earth . That the prophet by these wordes aimeth at doomes day appeareth by the Angells exposition of the same . And the kings of the earth and the great men ▪ and the rich men , and the cheif captaines , and the mighty men , and euery bondman , and euery free man , hid themselues in dennes , and among the rockes of the mountaines , And said to the mountaines & rocks fal on vs and hide vs frō the presence of him that sitteth on the throne , and from the wrath of the Lambe . For the great day of his wrath is come , and who can stand ? In another place he preacheth thus Behould the day of the Lord cometh , cruell , with wrath and fierce anger ▪ &c. But in another place ●e is most pathetical in the point . The lord wil come with fire , & his charets like a wirlewind , that hee may recompence his 〈◊〉 with wrath , and his indignatiō with the flame of fire . For the Lord wil iudge with fire , and with his sword all flesh . Daniel deliuereth the like doome , saying : And at that time shal Michael stand vp , the great prince , which stādeth for the childrē of the people , and there shall be a time of trouble , such as neuer was since there began to bee a nation vnto that same time , and at that time thy people shall be deliuered , euery one that shall be found written in the booke . And many of them that sleepe in the dust of the earth , shall awake , some to euerlasting life , and some to shame and perpetuall contempt . And they that bee wise shall shine as the brightnes of the firmament : and they that turne many to righteousnes , shall shine as the starres for euer and euer . Ioel writeth thus of it : I will shew wonders in the heauens and in the earth : bloud , and fire , and pillars of smoke . The Sunne shall be turned into darknes , and the moone into bloud , before the great & terrible day of the Lord come . Zephaniah singeth the same songe with the rest . The great day of the Lord is neere , it is neere and hasteth greatly , euen the voice of the day of the Lord : the strong man shall crie there bitterly . That day is a day of wrath , a day of trouble and heaumes , a day of destruction and des●lation , a day of obscuritie and darknes , a day of cloudes and blacknes , a day of the trumpet , and a ●arume against the strong citties &c. Malachie hath also good matter to this purpose . The day commeth that shal burne as an ouen , and all the proud , yea & all that do wickedly shal be stuble , & the day that co●meth shall burne them vp , saith the Lord of hosts , and shall leaue them neither roote nor branch . In the new testament we haue verie pregnant proofes . The Euāgelists are flat for it , Christ saith in Math. The Son of man shal come in the glory of his father with his Angels , & then shal he giue to euery man according to his deeds . Againe by the same Euangelist he saith thus . They shall see the sonne of man come in the cloudes of heauen with power and great glory &c. Also by the same pen-man thus : when the Son of man commeth in his glory , and all the holly Angells with him , then shal he sit vpon the throne of his glory . Luke recordeth the like wordes of our Sauiour . Then shall they see the Sonne of man come in a cloude , with power and great glorie . beheaded ? and Peter to be crucified ? the Saints of God from time to time by all exquisite torments to be tortured ? if there were not a reuersion of times wherein they might be glorified ? Wherfore it was necessarie that a generall assise should bee holden for Gaile deliuerie , and the consummation of their endlesse felicitie . 3. When should this fore denuntiation of Christ sake effect ? Nothing is secret that shall not be euident : neither anie thing hid that shall not be knowne , and come to light . As also these like pred●ctions of holie Scripture : God shall iudge the secretes of men by Iesus Christ . Euerie mans worke shall bee made manifest , if our expectation of the iudgement hath not due effect ? For seeing heere many thinges are smothered which neuer are detected , Bee we assured that God keepeth a Kalender of our doings , and noteth euerie thing exactly in his Register , and that the bookes shall be opened and set before vs , the eternall counsaile of God reuealing to euerie one his sinnes in particular . 4 Albeit the two edged sword of Gods iustice resteth and rusteth in the Scabbard of his patience , because he would haue no man to perish , but would all men to come to repentance : yet that this conniuencie might not cast vs vpon a bed of securitie , he hath made some examples to vs in this life , to set vs vpon our feet , and to make vs vigilant , that we fall not into the iudgement . As those whom the Deluge did absorpe and sweepe away , wherin all the Inhabitants of the world ( Noah his famille dedicted the remnant of the olde , and the seede of the newe Worlde ) being destroyed . Vnder this iudgement the future finall iudgement ( wherein onelie a remnant shall be saued , euen the little Arke and Barke of Christs Church , ) is luculently portended . As also the fearefull conflagration of Sodome giueth faire admonition of a iudging God , the breath of Gods anger hauing blowne the fire , that will lick vp all the vngodly like stubble , and consume them like drosse . Heereupon Augustine thus sweetely speaketh . Lot a iust man , and a good house-keeper in Sodome , pure and vndefiled from the filthinesse of the Sodomites , was saued from the fire , which was the image of hell fire , being the type of the bodie of Christ , which in all the Saints , and now among the wicked wayleth , by whose badde conuersation it is not corrupted , and from whose consociation it shall bee deliuered in the ende of the worlde , those being adindged to Hell fire . &c. Finally , the repudiation of the Iewes , the inheritance , royall Nation , and peculiar people of God , is a memorable and dreadfull example of Gods iudgement : who for their disobedience to the Lordes Prophets were the declamation , and a Prouerbe vnto all the worlde , and were pittifully entreated of the Assyrians and Babylonians , and lastly by the Romans so spoyled , as they were no more a people . 5 Our consciences witnesse the certaintie of the iudgement , which tremble and quake al the remembrance thereof , as Faelix d●d at the Sermon o● Paul dilating vpon these points , righteousnesse , temperance , iudgement to come . But for as much as wee are called to reckoning immediately after the Dissolution of our bodies , and with our death come in the Tic●ets and Bell of account of the by-past actions of the whole life : the vniuersall generall Audit day , seemeth needlesse , but in a double respect it is more then necessarie . First of God : second of our selues . 1 Of God , that he might be iustified in his sayings , and cleare when he is iudged . God is so good , as being infinite , and omnipotent , and we being little more then nothing , hee yeeldeth to a iudiciall hearing , that no man may complaine that iustice is not giuen him . Therefore that thou mayest not charge him with wrong intended of his side towardes thee , thou shalt haue thy open ( verie honourable ) tryull . 2 In regarde of our selues it is also requisite , that our shamelesse sinnes might come to more confusion , and our good be●des might the more bee dignifyed . Wherefore our prouin●●ll Lawes punish theeues and malefactors openly , to adde more shame vnto them . If a Magistrate shall in pittie to couer his shame , execute a felon closely in the Gaile , hee shoulde not doe iustice , because hee doth not the plenarie punishment the Lawe awarded him For the disgrace , ignominie , and reproch that followeth such a iudgement , is the greatest part of the iudgement . Hence it is that man tendring his credite , had rather die then be o●●g●aced . Secular Iudges , and Ecclesiasticall Officers , bring foorth their delinquents to doe their peuance , in the Market dayes and Sabaoth , that the great apparance of people which such times do giue , might inlarge their shame . So God reserueth an impenitent sinner to that generall day to adde more affliction to his heauinesse , being made as a spectacl● set vppon a stage for all the Worlde to wonder at . This is that hee threatneth him by his Prophet Nahum . Beholde I will discouer thy ski●s vpon thy face and will shew the nations thy filthinesse , and the Kingdoms thy shame And I will cast filth vpon thee , and make thee vile , and will set thee as a gasing stocke . Now what an exquisite iudgement is this , consider by this which hath some similitude hereunto . Put the case that an honest and shamefast Matrone shoulde bee stripped of her rayment , and shewed naked to all that woulde beholde her , woulde not this bee as a knife set at the heart or her , and woulde shee not die through the anguish of soule , for this vnspeakeable shame brought vppon her ? No question shee would . But in what case is a sinner in resp●ct of her , who shall haue all his abhominations set before the viewe of the worlde , the filthie workes , wordes , thoughts o● his ●●●de , read in the audience of all ? A thousande to one that ●ehe●●e her nakednesse shall see his filthinesse : by infinite degrees ●●ere●ore the vexation of the one shall exceede the veration of the other . For he shall call out heauen and earth to record against them , as Moses against the people : Angels and Diue●s shall goe against them , and condemne them : and what , 〈◊〉 o● the sinnes of the Saints be spoken of ? Yes doub●●s . But rather to dignifie then damnifie them . For they shall bee vnto them as rents of Garments , which are ●ouered ouer with a Vewe● Welt , or Fringe , or Lace of Golde , which giueth a great d●ale more grace vnto the Garment . The rentes of their sinnes being ouerlayde with repentance , appeare no more , but rather are more orient and beautifull . But the wicked shall not stand in the iudgement , neither the sinners in the Congregation of the righteous . Thus as the generall iudgement serueth for the greater confusion of vilde persons : so it maketh to the greater glorie of the Saints , and the grace of their good workes . It was the order among the Romans that such ch●iftains and v●liants that had performed honorable seru●c● in the warres , should be brought into the cittie of Rome with grea●●om●e , with their captiues taken in the field following them , and the displaid 〈◊〉 and other ensigne● of their va●o●c carried before them : 〈◊〉 the godly when they go● out of this use , shall be brought with all vnspeakable solemn● 〈…〉 the heauenly cittie of Hier●salem , among the companie of inu●merable ●ngels , with all the fuduments and ornaments of their vertu●s about them as all 〈◊〉 workes of pittie and pi●●e , their co●tumelies , callamities 〈◊〉 suff●●●d for conscience sake , their humility charity , modes●e , 〈…〉 : finally euery good action , thogh it be quid●● rather then quantum a quidditie rather then a quantitie , as a cup of cold water giuen for Gods sake , which we giue our beasts , s●●ll come before God and haue reward in heauen , the qualitie rather then quantitie beeing regarded by the almightie . As for the 〈◊〉 which shall be brought after them as the Emperoures among the Romans did bring their prisoners with them , they are the D●●ell , the world , the ●lesh , and all the blacke garde that hang ●●ereupon , as fornication , vnclea●●es , immodestie , anger , contention , and such like ouer which they haue victoriou●ly triumphed . The seauenth Chapter . That Christ shall be the iudge of the world . THe certaintie of the iudgement béeing shewed : in the next roome it is meete it bee declared who shall be the iudge . The iudge shall be Christ the second person in Trinitie . The whole Trinitie haue a stroke in the action : but the execution therof is committed by them to the second person , So the scriptures shew . It is Christes saying The father iudgeth woman , but hath committed all iudgement to the 〈◊〉 . And h●th giuen him power to execute iudgement , in that he is the sonne of man. Mathew , Marke , Luke , witnesse so much . In Mathew it is said The sonne of man shall come in the glory of his father with his Angels , and then shall he giue to euery man according to his deeds : Againe by him thus : They shall see the Son of man come in the clouds of heauen &c. And thus : And when the son of man commeth in his glory &c. In Mark it is said . When they shall see the son of man comming in the cloudes &c. The like saith Luke : They shall see the sonne of man come in a cloude &c The Apostle by their subscription establish this proposition : Paul giueth his vnfained consent thereunto thus : At the day whē God shall iudge the secrets of men by Iesus Christ : And in another place ▪ thus : We must all apeare before the iudgement seat of Christ &c. The third time he puteth his hand to this doctrine vsing the selfe same wordes be●ore mentioned . This was a peece of his preaching at Athens : Because he hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed , whereof he hath giuen an assurance to all men , in that he hath raised him from the dead . By this he adiureth Timothie to bee ●aithfull in his ministrie : I charge thee before the Lord Iesus Christ which shall iudge the quicke and dead at his appearing , and in his kingdome . &c. By this he perswadeth to follow wholesome admoni●ion . Our conuersation is in heauen from whence also we look for the Sauio● euē the Lord Iesus Christ , who shal change our vile b●d●e , that it may be fashioned like vnto his glorious bodie according to the working , wherby he is able euen to subdue all things vnto himselfe . He putteth Titus in mind hereof saying : Looking for the blessed hope and apearing of the glory of the mightie God , & of our sauiour lesus Christ . So much hee intimateth in effect to the Thessalonians : When the Lord Iesus shall shew himselfe from heauen , with his mightie Angells , in flaming fire , rendring vengance vnto them that doe not know God. &c There is no wr●ghting of the Apostle free from this doctrine , but it is eft-soones by him vpon al ●ccurring necessities repea●ed . This text was giuē to Peter to preach vpon , to the Centuriō Cornelius ; as he himselfe confesseth in this wise . Hee commāded vs to preach vnto the people , & to testifie , that it is he that is ordeined of God a iudge of quick , and dead Augustine rēdreth this reason of his cōming to iudgemēt in this wise : vt ea natura Iudicem agat qu● sub Iudice stetit : that he may act the off●ce of a iudge in that nature , in which he stode before a iudge . Hée shall come visible and manifest to iudge the worlde , as hee came visible and manifest to redeeme t●e worlde . But this office seemeth too base for his heauenly maiestie , to fitte iudging and determining the ●ffaires of men : And one would thinke it might become a meaner person better . For if a King should sitte counting with hie Cater about his expences , or should once enter into the kitchin or larder house , hee should be lesse esteem●d ouer after for it . But he that will parley the point with the Ante , why he conueyeth away kernelles of corne , and hoordeth them vp in the holes of the earth , hee should bee accounted a very foolish man. Now this action of Christ seemeth in outwar● consideration me●●er then anie of these supposed cases , inasmuch as Christ and wee cannot admitte comparisons , wée being not so much as a mote to himward . My substance is nothing in respect of thee , euery man in his best state is altogether vanitie , so singeth the melodious and mellictuous musi●ian of Israel . Isaj resembleth vs to ●ay and to grasse which the wind wracketh , the Sunne s●ngeth , the beast deuoureth , and euery passenger trampleth vnder féete , which is to day , and to morrow is cast into th●●uen : and he taketh the theame from Gods mouth saying : All flesh is grasse and all the glorie thereof is as the flower of the field . Dauid hath no better thing to liken vs to then a worme and cast garment : wee shall all waxe olde as doth a garment : and as a vesture shalt thou change vs and we shall be changed . Therefore if being said to Christ we are lesse then the Cater is to the King , the moth to a man : It séeme der●gatorie from his supreame dignitie to vndergoe such an office of humilitie . But the necessitie thereof hath beene for-shewed : and his maner of comming in glorie , which we shal afterward speake of , doth assoile this question , and infinuation . But yet is this conc●usion somwhat choaked by that which Isaiah saith : The Lord shall enter into iudgement with the antients of his people and the princes thereof , meaning the elect and faithfull children o● God : and by that promise of Christ to his Apostles : Ye which followed mee in the regeneration , shall sitte also vpon twelue thrones , and iudge the twelue tribes of Israel . And by that which Paul saith : Doe ye not know that the saints shall iudge the world ? By these it should séeme that Christ haue copartners in this commission , and that the whole authoritie is not in him alone . We answere that he is the cheife iustice , and hee and none but hee pronounceth the sentence : the Apostles , and good professers of his name shall sit on the bench by him , as all that are iustices among vs doe sit by their principall Iudge at both hands , and giue euidence and allowance to the sentence . This is a royall prerogatiue that the saints haue , that they are Christes assistants and consortes , and their enimies iudges : wherefore take the watchword of the Apostle with you . Brethren consider your calling , and disgrace we it at no hand by our misdoings . A noble mans son is not suffered to conuerse with any inordinate or base companion : We are of noble degrée as yee sée being to sitte with our Christ in his throne of maiestie . Oh remember we this , and by conuersing with wicked men let vs not bring vpon so high a calling such contempt and dislike . Aulus Fuluius would haue ●laine his sonne because hee consorted himselfe with Catiline the enemie of the countrie , whereas he had begat him for the good of the country . God indureth not that such as are seperated & put apart to be consorts to our sauiour , should be copsmats with sinners . When as Philip the King was playing with his prisoners taken in the warres , and was casting vp vnto them in declamatorie wise their captiue condition . Demades the philosopher indured him not , but thus wisely censured him : since fortune and good lucke haue made thee a great man , & laid vpon thee the person of Agamemnon , art thou not ashamed to plaie the Thersites ? that is of a victorious prince wilt thou proue a paltrie companion ? This is our estate , but not fortune , but Gods fauor hath made vs kinges for euer : wherefore be we not conditioned as catifes . But as christians as it becommeth vs. And this grace the Lord giue vs. The eight Chapter . How ioyfull it is to the godly , and dolefull to the wicked , that Christ shall be their Iudge . AS Kinges haue their habits according to the times , either of warre , mirth , or mourning : So Christ suteth himselfe to the nature and propertie of his businesse : and comming to iudge the worlde , he cloatheth himselfe with the cloudes , as with a garment , and is decked with maiestie and honour . He will come flying like a Be● amōg vs. bringing honie to the godly , & fastning his sting in those that are his enemies . In his first comming hee came for thee : but his second iourney , if thou takest not heede , wil be taken against thee . To the Saint he will sh●w himselfe a Lambe : to the sinner he will sh●w himselfe a ●ion . His fi●st comming was the kingdome of grace : his second shal be his kingdome of glorie and iustice . That , shewed mercie vpon soules : this shall sit in iudgement vpon soules . Then hee came with the Trumpet of mens tongues : but he is to come next with the Trumpet of an Archangell● . Then he came downe with a verie merrie noise , with this comfortable Antheme and song of deliuerance , Glorie bee to God in the heauens , and peace in the earth : but he is to come hereafter with a doleful dumpish note : Woe , woe , be to the inhabitants of the earth . Then he came to gather the lost sheepe into his folde : but his next comming is to separate the sheepe from the Goates . Then he came to entertaine both Iewe and the Gentile : but when hee comes againe hee will diuide the seruant from the seruant standing at the Mill-quearnes , the husband from the wife couching together in one bed : Iacob from Esan w●ll●wing in one wombe . But then begins the merrie worlde with the godly which neuer shall haue end . The righteous shall reioyce when he seeth the vengeance : he shall wash his feete in the blood of the wicked ▪ The Saints shall bee ioyfull with g●●rie , they shall reioyce in their beds . The praises of God shall be in their ●●o●thes , and a two edged sworde in their hands . &c. As the iudge 〈…〉 ▪ be dreadfull to the wicked , because they shall be 〈…〉 it shall bee as delightfull to the godly , because they 〈…〉 according to that which Paul saith : I haue fought a good fight , and haue finished my course : I haue kept the faith . For hence-forth is laide vp for me the crowne of righteousnesse , which the Lord the righteous Iudge shall giue mee at that day : and not to me onely , but vnto all them also that loue his appearance . By the names he giueth vs , he openeth his loue towards vs , that we might lift vp our heades when bee commeth againe to vs. He calleth the godly , Mother , Sisters , Brethren . Hee calleth them his Seruants . He calleth them his Friends . He calleth them his kinsmen . He calleth them his Brethren . He calleth them his Sonnes . He calleth them his Spouse . All these being tearmes of loue , and requi●i●g dueties of loue . By calling vs by all these , what else doth hee thereby signifie , but that he hath all loue towardes vs. Wherefore beare we him our hearts , as Marie bare him in her armes , if we be his Mother . Let vs preferre him before all brethren , as Ioseph preferred Beniamin before all his brethren if he be our brother . Let vs embrace him as Rebecca did Isaac , if we be his Spouse . Art thou afraide ( saith Ambrose ) that thy Iudge will be vnmercifull ? consider what Iudge thou hast ? The Father hath committed all the iudgement to Christ : can he condemne vs to death , who hath redeemed vs from death ● hauing giuen himselfe for vs , whose life he acknowledgeth to bee the recompence of his death ? Shall he not say , what pro●●●e is there in my blood , if I damne him whom I haue deliuered ? Again , dost thou consider the Iudge , and dost not consider the Aduocate ? Can his sentence be sharpe , who ceaseth not to make continuall intercession for vs , that we may gaine his fathers grace againe● This is the sage and sweete saying of this worthie father . T● which this short sugred speach of learned Gregorie is sutable . Est nobis spes magna poenitentibus : quia Aduocatus noster factus est Iudex noster . There is great hope for vs that are penitent , because he that is our Aduocate is made our Iudge . Thrice ren● wne● Master Caluin , to this purpose speaketh most comfortablie to the Christian soule thus : It is no small securitie , that we are not called before any iudgement seat , but of our redeemers , of whom saluation is to be looked for : so farre is he from going vp to the bench to condemne vs. To this end the Father hath honoured his Son , and hath resigned vp to him all the iudgement , for the pacificition 〈◊〉 the consciences of his seruant & aff●ighted with the regard of the terror of his iudgement . Thus ( good Christian ) is thy lot fal●e into a faire ground , and thou hast a good inheritance . For tell me if thou hadst a cause ha●ing in the law , & thy Counsellor who alwayes hath encouraged thee in it , should be made thy Iudge , wouldst thou not bee a glad man vpon it , and ascertaine thy selfe of thy good successe ? The Christians case is the like , and our fee-simple , and frée-hold of our saluation is to vndergo decision and determination of law . Christ that alwayes hath béene our Counsellor and warranted vs the day is created by the father our Iudge , the inheritance therefore cocke-sure of our side , and that our soules knowe right well . Respect not therefore what iudgement the worlde giueth of thee , seeing thou hast the supreme Iudge of the highest Court , that giueth sentence on thy side , which Omni appellatione remota , without further appeale must stande inuiolable . For if thou beest here wronged in a lower Court by some vnskilfull or corrupt Iudge , thou knowest how to remedie the matter out of hand , n●mely , by appealing to a higher Bench , where this iniuris is rectified . Art thou thus wise for thy worldly wealth , and wilt thou not haue as good vnderstanding for thy sauing health ? The Prophet Ieremie tooke this course , who beeing vniustly iudged by men , turneth himselfe to God , and putteth vp his ●ill of complaint thus vnto him : O Lord of hostes that iudgest righteously , and triest the reines and heart , let me see thy vengeance on them , for vnto thee haue I opened my cause . But this is not so much comfort to the godly , as a corosiue to the wicked . For it will be a death vnto them , to see him whom they so hated , so exalted , that their highest enemy shal be in highest maiesty . It was the greatest e●e-sore , & heart-sore that might be to the brethren of Ioseph , that Ioseph was more set by of their father Iacob then they , because they neuer could abide him . Saul was made a mad melācholick mā , because the people so much applauded Dauid whō he persecuted . It was not such veration to Ieremie to sée Ierusalē destroied , & to sit as a widow forsakē : but this wrought al his wo , that his enemies had dominiō ouer him ▪ That the wicked are Christs enemies & no better it is certaine . So Paul calleth thē . They are the enemies of the crosse of Christ , whose 〈◊〉 damnation . In regard of his enmitie betwéene Christ and them , they had rather go downe presently into hel , then see him in such Maiestie , whom they loaded with such miserie . 2 Also their conditions are so contrarie , as they could not possible haue a worse match , then that he should be Iudge ouer them . For what comfort can a couetous man haue , when he standeth before him to be iudged who euer , so abhorred couetousnesse , and despised riches , as when he was borne hee woulde haue neuer a Cradle , but suffred himselfe to be layd in a Cratch : who all his life time would not haue a house of his owne wherein to hide his head , when as the foxes were better prouided for by their hole● , and the birde of the ayre by their nests : who at his death had neuer a Graue-stone to couer him , but was intombed in Iosephs Sepulchre ? What ●ey can the proude haue when they appeare be●ore this Iudge , whose humilitie was such , as he stooped and yeelded his shoulders to the crosse , which he carried till his backe was readie to breake ? what heart can the haughtie and ambicious haue , who only stand vpon termes of gentrie , and hunt after honour , saying with Saul : Honour mee before my people and taking that to be their Quietus est , the chiefest felicitie , knowing that this Iudge can abide nothing worse : in which respect , when they would have honoured him , he hid himselfe from them : and when they would haue crowned him a king , he would not come at them ? And what shall the trencher-men of our times , ( whose God is their bellie , whose larder is their loue , whose bowles are their blisse , and their foode their felicitie ) say when they shall holde vp their handes at his barre , and looke him on the face , whose 〈◊〉 was so sowre , and diet so much against appetite , gall steeped in Vineger , being giuen him for restauration ? Now shall not all the louers of the world be confounded before him , who so loathed and reiected all the pleasures of this worlde ? It dismaieth the rich man to haue a poore man his Iudge : the proude man endureth not the humble should iudge him : the vnchast dreadeth the arbitriment of the continent : the mightie had rather bee tried by anie then by the meane man. In all these respects , the vnrighteous wish to bee tried by any then by Christ Iesus . And they haue reason for it : For admitte thou were to goe to Westminster Hall to conuent thy neighbour before one of the Iudges , and thou shouldest méete one of thy acquaintance comming from thence , to whom thou ope●est thy purpose in this bus●●esse , and he should answere thee that the law would goe against thee , because others in the like case haue bene condemned before thee : would not thy discretion deale with thee to goe backe as then camest , and giue ouer this inte●dement ? truly if thou hast anye witte in thy head thou wouldest . It so fareth with euery wicked man and so standeth the case with him . Cou●tous man I aske thee whether thou goest ? thou answerest mee to a iudge of Assise , and thou answerest right , for to him thou must goe whether thou wilt or no. But tell mee what thou wouldest haue there ? Thou saiest by that meanes thou wouldest ●ll in thy moneyes by obligatorie wrightinges ( though by vncenscionable practise ●●tors●● ) due vnto thee . I tel thee my freind , returne backe by repentance , and be thine owne freind , for vppon my certaine knowledge I haue seene the case condemned in others wholy wrightings , and I haue diuerse times read them . The Lord the iudge of glorie sitting vppon that cause , by couching in 〈◊〉 ●rath , and not hauing in al 〈◊〉 life time a cabbin to couer him : in this ●ts owne example hath condemned this course . I say the 〈◊〉 to you resolute and desolate men , that picke quarrelles for s●all causes and often for no cause : and thinke man-slaughter g●od man-hood , and thinke it a dispa●●●●ent to bigest a discontent●ment : you will be condemned for this ●●ate at the iudgement : for the Iudge by doing the con●rarie , hath condemned it : b●e a ●●u●led ▪ reu●led not againe : did not ban●●e backe blowes for blowes : but euen as sheepe before his shéerer was d●mmie , so opened he not his mo●th . Also he hath left vs c●ntrarie commandement , namely , if we be bu●●●ted on the one chéeke , to holde out the other : the meaning whereof is , that we rather suffer two i●iuries then reuenge one . To the Ep●cures ▪ ambitious , luxurio●s , and to all e●orbitant persons of what name and title soeuer they bee , bée the same spoaken : they haue their i●dgement in the law , and they shall haue it in the lake , if they looke not well vnto it . Therfore for God● sake be ye warned that ye may be armed that ye may not be harmed . Thou angrie man , it will not se●ue thy turne at that time toplead the heat of thy nature , the impotencie of thy affections , whereby thou canst not moderat thy ●cessiue perturbations : For when many dogges came about Christ , and many fatte Bulles of Basan incircled him , and be set him round about : hee was so farre from troublesome passions , as hee was resolued into charitable affections towards them , and put vp his praieres to his father for them . Thou gréedie gutt● that giuest vp thy selfe to gurmandizing , it is but absurde to plead disuse of abstinence or temperaunco , for Christ that great faster , shal condemne thee thou great feaster . From these instances all degrées of sinners may take inferences that belong vnto them , and be in time conuerted , least at that time they be for euer confounded . Thus Christ as he was the ruine and resurrection of many , according to the prophecie at his first comming : so shall his second comming haue the same effects . The dolor of the wicked and the pleasure of the godly shal be such at that time , as a learned man in meditation hereof wondereth , that euery stone should not be a thorne to the godly in this life to enlarg his miserie ▪ that in the life to come he might haue laide vpon his shoulders a great-weight of glorie : & that euery stone is not a rose to the wicked 〈◊〉 might haue his fill of pleasure in this life , because then it is out●● date and there is none to be looked for of him in the 〈◊〉 to come . The ninth Chapter . The Maiestie of Christ in his comming to Iudgement . CHrist shall come verie gloriously to iudgement with a white cloud round about him , the whole quire of Angells and the whole host of heauen attending vpon him , with an incredible shrill and hoarse noise of trumpets . His number without number is thus indefinitly spoken of by the Apostle in these wordes . He shall come with thousandes of his saintes : which hath consent with former prophecies : for Daniel being in this argument saith : A firie streame issued , and came forth from before him : thousand thousands ministred vnto him , and ten thousand thousands , stood before him : the iudgment was set , and the bookes opened . This tooke place at his first cōming whē the minister and hoast of heauēly soldiers waited on him : and shall take place againe at his second comming , when all the ministring spirits and creatures of heauen . Saints , Angels , seruants , shall be pannelled personally to assist him . To this end saith the Euangelist . The sonne of man shall come in the glorie of his father with his Angells . They shall , see the some of man come in the cloudes of heauen , with power and great glorie . Whē the son of man cometh in his glorie , & al the holy Angells with him : Yee shall see the Son of man sitting at the right hand of the power of God , and come in the cloudes of the heauen . They shall see the Sonne of man comming in the cloudes with great power and glorie The like wordes are in Luke , with these hath the saying of Iude sweete harmonie . Behold the Lord cōmeth with thousands of his saintes . Now the power of Angels in the execution of Gods iudgements is inuinc●ble , for one Angel slew all the first borne of Egipt in on night . By the hand of one Angel there was such hauock made of the armies of the Assirians , as a hundreth fouer-score and fiue thousand of them were put to the sword , and laid on the ground as corne by a sicle . Therefore what a huge destruction shall there be of the wicked , when hee commeth with such a royall armie of Angels with him ? There are manie that are innocent that are terrified when they see a King come by with an armed power , the sight of glistring swords dismaieth them , & the clattering of armour and weapons affrighteth them : therefore what terror & horror shall come vpon the wicked , when Christ a man of war shal buckle his harnesse to him , & he shal put on iustice as a habergeon , & shal come with his Miriades of heauenly Angels , and betake himself to his throane , out of which he shall thunder the great cur●●e against all flesh , which must be ratified foreuer . Where shall those that haue persecuted him in his members then appeare ? If they could not indure the maiestie of him when he came , but to deliuer the law in Mount Synaj , but the blacknes , darknes , tempest , burning fi●e was to terrible for them , insomuch as Moses said : I feare and quake , & the people fled & stood a far off , and said vnto Moses : Talk thou with vs & we wil heare , but let not God talk with vs least we die : Now shal they endure his second comming in the ●●tiousnes of his wrath , when his voice shall shake y● heauens , the earth , the sea , the dry land , & his comming is to take vengeance of the breakers of this lawe ? If men ware amazed at any strange eclips of Sunne and Moone , if any extraordinarie darknes danteth them ( as the Egiptians : were out of heart when such a foggie darknes came vpon them , as for two or three daies together one could not see another , or mooue out of his place ) if earth-quakes make them quake , and their hearts faile them vpon the occurrence of impetuous winds , vociferations of many waters , noice in the night , scritchings of Serpents and Dragons and such like : When greater signes then these by infinite degrées be shewed in the glorious comming of Christ to iudge the worlde : how should not the hearts of the wicked malt like waxe and fall away like water ? As in the daie wheron our redéemer was crucified the naturall sonne of God for the sinnes of the world , the Sun was smoothered , and there was dacknes ouer all the land : so when the iustice of the adopted Son of God shal be shewed , there shal be terrible fearful signes , to strike sinners into passions , as the Centurion and many others were at those signes shewed at his passion . If the brethren of Ioseph could not tell what to say , when as Ioseph in kindnes did but say vnto him I am Ioseph , in remembrance but of one forpassed trespasse : What shal stubborne sinners say at this , the glorious comming of Iesus Christ , when hee shall come riding vpon the heauens as vpon an horse , and come flying with the winges of the wind , who haue so often solde their Iesus by their sinfull doings , and neuer with the brethren of Ioseph haue yet tasted of any sorrowe for it ? When he shall be in his domination , not one : one kingdome of Egipt as Ioseph , but ouer all the kingdomes of the worlde ? If Esther was cast into a trance , and life for a time went out of the gates of her bodie at the fight of king Assuerus in his royaltie : If Daniel hauing but séene an Angel , was a man for a time out of soule : what terror and trepidation shall possesse vs at the appearance of Christ in his maiestie , at the sight of his retinue of inumerable Angells ? If the Warders of the Sepulcher of Christ at the day of his resurrection , were so dismaid as they semed like dead men : If the Iewes strong by an arme of flesh , by seculer Mace and authoritie comming with forcible prouision to attache Christ in the Garden , hearing him but speak & say I am her fell vpon their backes , and their legges could not longer bolde vp their bodies : Infinit terrors shall beset the sinfull soule at the ●ight of the cōming of Christ in the cloudes . If y● Iewes could not ●u●u●e the Maiestie of the Almightie , when he descended vpon Mount Sinai but to deliuer the Lawe : how shall they bee able to sustaine his furie when hee commeth to take vengeance of the breakers of the Lawe ? What breast can beare the arrowes of ●s indignation , which hee hath steeped in 〈◊〉 for the reta●●a●●on of incorrigible transgressions ? of which he himself saith : I will make mine arrowes drunken in blood , and my sworde shall eate vp their flesh . If the holy Citie of Ierusalem sha●l be scorched with lights and bu●●ing ●orches : how shall Babylon the place of confusion bee searched ? This dreadfull maner of Christes comming to 〈◊〉 , is so ▪ the greater dismayment of the wicked : when the King of Kings came to bee married to his Church ▪ and came ( as it were ) to seas● with vs , hee came in apparell suting that purpose , and looked louingly , and sp●ke peaceablie to the worlde : but when hee shall came in b●ght armour with Sworde and Arrowes in his hande , hee sheweth by this beha●iour that hee commeth in anger , and that there is no talking with him . At his nat●●i●e , when hee came to bee merrie at a marriage , he● thus sweete●● saluted them by his heauenly faintlie : Glorie bee to God on high , in earth peace , and good will towardes men . But his second comming as Esaih sheweth , is otherwise : The Lorde shall goe forth as a Grant : hee shall stirre vp his courage like a man of warre . The Maiestie of worldly Princes co●isteth in their glorious retinue of all deg●●es : of Dukes , Earls , Lordes , Knightes , Gentlemen , and others of 〈◊〉 state : the glorie of our blessed Sauiour shall be shewed in the Clowdes by his royall armie of Saints and Angels . The Clowd 〈◊〉 the Session house of the Lord of hostes : that place was for good 〈…〉 : as being the room●aiest and capable of all 〈…〉 of Angells , Apostles , Mart●●●●●arkes , and 〈◊〉 idea 〈◊〉 Saints as also of all the confused cursed 〈…〉 But he ●en is the onely braue place for 〈…〉 God 〈◊〉 of ●hat , because 〈…〉 heaven , and it is parcell 〈◊〉 punishment interminatea against the diuel and his angels , to be cast out of heauen Herein also God keepeth custome , meaning to ceasu●e the delinquent where he s●●ned . The Iewes mete out the valley or Iehosaphat for Gods iudgement hall laying the foundation of this their assertion from Ioels prediction : I will also gather all nations and will bring them downe into the valley of Iehosaphat and will pleade with them there for my people and for mine heritage Israel and from other such wordes in the middle part of that chapter : Let the heathen be weakned , and come vp to the valley of Iehosaphat , for ther wil I sit to iudge all the heathen round about . The Iewes with all pertinacie doe applie this prophesie to temporall things , and dote hereupon , that the Messias shall preuaile euer the Gentiles in this valley , and condemne them ; and that afterwarde in the resurrection of the righteous he shall sit in the same place vpon their finall sentence , and that there he shall kéepe a solemne feast with the godly . They giue out also in their head-strong imaginations , that an Oxe is staked vp for the purpose , created and fatted by God to that vse : and that the Leuiathan hath béene slaine long since , and laid in the powdring tub , and that they shall drinke wine fréely out of Paradice . The valley of Iehosaphat is called the valley of iudgement , and it may bee true that at Ierusalem there was a place of this name , scituated at the East doore of the Temple : but that is but the type and shadow of the iudgement place of the Lord , to which shall resort a greater assembly then that valley can receiue . But we desire to know no more then is meete for vs , which God hath reuealed to vs : We list not to looke beyond the Moone for mysteries : As the time of iudgement is onely knowne to God , so God knoweth best what place is fittest , and what place he will haue to hold his Assises in . The tenth Chapter . The persons that are to be iudged . CHrist his second comming apperteyning wholie to iudgement , where the persons are that are to bee iudged , is to be considered . All persons are to be iudged without exception , which the Scriptures cal and the Article of our Creede calleth the quick & the dead . Some by the quick vnderstand the righteous : & by the dead doe vnderstand the wicked . So did Diodonis of whome Augustine wrighteth , whose e●position he there reprooueth . But in the Creede & scripture the quick are said to be those whome Christ findeth aliue in bodie at his second comming : and the dead , whose soules haue left their bodies , or are giuing vp the ghost at his second cōming . For the Apostle when he saith : We shal not al sleep , but we shall a●l be changed , speaketh of the death of the bodie , not of the vniust onely but the iust likewise deade in bodie . The trumpet shall blow and the dead shall rise incorruptible : Hee setteth against these all that liue in generall both good and bad , we shal be changed , that is to say : all whome Christ shall finde liuing . In his letter to the Thessalonians by those that sleepe he simplie vnder standeth the dead in bodie , and by the liuing , onely those that are in bodily life when he shall come . That all shall bee cited to this Court , as well good as badde , sundrie comparisons doe shewe : as of the wise and foolish virgins : of the wheate and of the tares : of the good and badde fish : and of the Shéepe and Goates . Likewise many Scripture places doe conclude the same . Before him shall be gathered all Nations ▪ Hetherto belongeth this saying of our Sauiour indefinitely : Whosoeuer shall confesse mee before men , him will I confesse also before my Father which is in heauen . But whosoeuer shall deny mee before men , him will I also denye before my Father which is in heauen . The Apostle hath set it downe for an irrefrugable conclusion , we shal all appeare before the iudgement ●eate of Christ . Answerable to this is this his other Aphort●me : we must al appeare before the iudgement seate of Christ , that euerie man may receiue the thinges which are done in his bodie ▪ &c. But the Godly shal make a very easie reckoning . For Christ is their comfort●● , their conscience there cleerg● , as witnesse of their 〈◊〉 , & heauenly possession , But the wicked , because their conscience shal condemne thē , & the deuil shal accuse th●● Christ shal be against thē shal haue a world of wo●●n answer to make answers . They shal say to the mountaine , hide vs , and to the hilles co●er vs. But from hence groweth a question how the Godly can bee iudged , seeing they shall sitte Assistants with Christ in the iudgement , as Esai saieth . The Lord shall enter into iudgement with the ancients of his people , and the Princes thereof ▪ that is to say , with the elect companie , as Christ saith to his Apostles : Ye shal sit vpon twelue Thrones , and iudge the twelue Tribes of Israel , as Paul saith : Know ye not that wee shall iudge the Angels ? We answer , that iudgement is of double nature : there is a iudgement of Absolution : there is another iudgement which is of Condemnation . In the iudgement of Condemnation are the wicked only wrapped , adulterers , adultresses , fornicators vncleane persons , vsurers , oppressors slanderers , blasph●mers , hers , deceiuers , ep●cures , Machi●ilians , Atheists . The godly haue onely but iudgement of Absolution that is to say : they are iudged to be quit and deliuered , and blessed . They shall be absolued of all the slanderous imputatiōs of the world , and wicked men against them . Besides men , the euill spirite also shall be iudged . Christ denounceth infernall fire to the diuell and his angels : Goe yee cursed into Hell fire prepared for the diuell and his angels . Of this their condemnation speaketh : Peter thus . God spared not the Angels that had sinned , but cast them downe into hel , and deliuered them into chaines of darknes to bee kept vnto condemnation Of this Paul speaketh when he saith . Rnow yee not that we shall iudge the Angels ? Iude consenteth with the rest , expresly saying : The Angels also which kept not their s●st estate but le●t their own habitation , he hath referred in euerlasting chaines vnder darknes , vnto the iudgement of the great day . These are to be iudged as ringleaders of all 〈…〉 of all the band of sinners , as Iudas did the band of souldiers against Christ . Also this iudgement shall extend it selfe vnto the senslesse & vnreasonable creature , the heauen , the earth , and whatsoeuer is conteined in them . Esai speaketh of new heauen and a new earth , that are promised . The new heauens , and the new earth which I will make , shall remaine before me . Paul sheweth somuch , saying : The feruent desire of the creature waiteth when the sons of God shal be reuealed , because the creature is subiect to vanitie , not of its own wil , but by reason of him which hath subdued it vnder hope : because the creaturs also shal be deliuered frō the bondage of corruption into the glorious liberty of the sons of God. Lastly antichrist is rankt in the ranke of those that shall haue condemnatorie iudgement His dam●ation decréed against him is thus spoaken of : Whom the Lord shall consume with the spirite of his mouth , and shall abolish with the brightnes ●f his comming . Thus haue we the seuerall persons that shall be iudged seuerally , the sen●les creature shal be purged , the godly shal be absolued , the wicked shall be condemned , Sathan the muster maister of malignant men , shall be throwne downe into hell , and Anti-christ as the sonne of perdition , the opposite a●uersarie to our Sauiour Christ shall be destro●ed by the wrath●●l● indignation of Christ . The eleuenth Chapter . The thinges that are to be iudged . AS all persons are to be iudged , so they shall bee ●asted to their co●rsest branne : Their thoughtes , wordes , workes , shal be as throughly ransacked as euer Laban did ra●sacke Rachels st●ff● . That all thinges shal be scanned . Saint Iohn hath declared . I saw the dead b●th great and small ●●and before God , and the bookes were opened : and another booke was open●d , which is the booke of life , and the deade were iudged of these things , which were writtē in the bookes a●cording to their works . God is said i● haue counting bookes by him , because all thinges are as certaine to him , as if he had Ac●●●ries and Clarkes in heauen to make enrolement thereof and to keepe the recordes of them . 〈◊〉 hath three seuerall 〈◊〉 or Bookes . 1. The booke of prouidence . 2. Of Iudgement . 3. Of life . The booke of his prouidence is the absolute knowledge of a particularities p●st , present , to come . This Book is me●●oned by Dauid in these wordes : Thine eyes did see my substance yet being vnperfect : and in thy bookes were al my members written , which day by day were ●ashioned , when as yet there were none of them : As in another place thus : Thou tellest my ●●ttings , puttest my teares into thy bottel , are not these things noted in thy bookes ? The booke of Iudgement is that whereb● he giueth iudgement , which is of two sections . The first is his ●ore knowle●ge in wh●ch all the affaires of men , their designme●ts and 〈…〉 as plainely set downe to him , as if they were p●nned Wee may ●et them slippe in a careles●e ●orge fulnesse , but God hath ●ckets of our dooings by him , and keepeth them in per●ect remembrance . Of which the Prophet Dauid saith thus : Thou hast set my misdeedes before thee , and my secret sinnes in the sight of thy countenance . So that be they neuer so olde , they are as new to him as if they had beene doon but yesterday . For he rippeth vp the s●ane of Amalek , doone more then three hundreth yeares before , and commaundeth Saul to conferre it . He y● numbreth the stars , & calleth them all by their names , hath numbred our sins , and will name them vnto vs : as periuries , blasphemies , adulteries , lyes , vsuries and such like . The second leafe or tome of this second Booke is euerie mans particuler conscience , which maketh conuulsions & thinges in vs , and is instead of a thousand witnesses , setting before vs the thinges that we haue done . The booke of life is the decree of Gods election , in which God hath set downe who are sealed vp vnto eternal life . The opening of these bookes is Gods reuealing vnto euerie man his owne proper sins , in thought word , and deede , committed against heauen and against him , and then also by his omnipotent power , hee that can of stones by Iordans brooke side raise vp Children to Abraham , shall breake a sunder our stonie consciences , so that wee shall haue compunction and remembrance of all sorepassed actions . Now the conscience of the wicked is feared with a hot yron , and is past feeling , but then , it shall be so sensible and seeling as it shall accuse and condemne it selfe . Being thus reuealed and spred abroad , there shal be dis●inction made of them according to the nature of them eyther good or euil . That shall be thus done . They that neuer had knowledge of the law of God , and had no other schoolemaster but nature , shall bee tryed and iudged by the lawe of nature . As for those that liue in the church , & ha●e li●ed vnder the law and vnder grace : shal haue their tryal by the law & the Gospel . So saith Paul , As many as haue liued by the law shal be iudged by the law . At the day of iudgement ●od ●hal iudge the secrets of our hearts according to his Gospel . To ●xpresse the exact account that shal be taken of al thinges in the iudgement , Iob saith of God , Thou hast sealed vp our sins in a bag ▪ it is more to 〈◊〉 then to keepe , for sealing signifieth a very speciall keeping , Therfore the bag and bundle of our misdeeds being sealed vp : not the least sinne of al can possible drop out . To the further insinuation heereof saith the Lord by Zephaniah : I will search Ierusalem with Lanterns ▪ Such thinges as we desire verie much , wee seeke for verie much , but when we seeke with candle and Cresset light , wee shew thereby that we will seeke to purpose and will finde if it be possible . But when the Almightie seeketh with his Candle in his hand , how is it possible but that he should finde what he seeketh for ? This is a iudgement by it self of which all the iudgements of men are wide . Before the Tribunals and iudgement seates of men the truth is often obscured , and the offences of men are eyther smothered , dissembled , or diminished : when as eyther the Iudge is deceiued , or the witnesses is corrupted , or the guiltie man beguileth both : but there is none of all these in this Iudgement . The consistoriall places of men , respect consanguinitie , affinitye Nobilitie : but these haue no priuiledge in that impartiall place : For thus the Psalmist saith : Bee not thou afraide when one is made rich , and when the glorie of his house is increased . For he shall take nothing away when he dyeth , neither shall his pompe descend after . The hope of the wicked shall faile him , his trust saith Iob shall be as the house of a Spider . If righteousnesse and iudgement shall bee the preperation of his seate , what is the preheminence of Gentrie before others , before that heauenly seate ? of this wrighting and storing vp of the worldes faulles against the day of reckoning . Isaiah speaketh thus : Behold it is written before me : I wil not keep silence , but wil render it & recōpence it into their bosomes . In the meane while y● art merry like a fond fellonious fellow , who being indited of scheme , is swallowed vp with a sottish security , in that meane while the inditemēt passing on & the Clark of the Assise pē●ing euery point therunto appertaning . That there shal be this busie inquirie , & that this singuler scrutiny shal be made of thoughts , wordes , workes , the Scriptures haue tolde vs. That our thoughts shal be discouered , Salomon maketh manifest sayinges : God will bring to iudgement euerye secret thing whether it bee good or euill . If euerie secret thing shall be iudged , then the thought shall be iudged . Paul maketh it a plaine case saying : God shall judge the secrets of men by Iesus Christ , according to my Gospell . That which he saith thus else where enforceth as much : Iudge nothing before the time , vntill the Lord come , who will lighten thinges that are hidden in darkenes , and make the counsels of the hearts manifest . Wherefore the thoughts of the ambitious which are as wide as hell mouth , ( as Pirhus his thoughts roued from Macedon to Greece , from Greece to Italie ) which e●alt themselues like Eagles , and say in the haughtine 〈◊〉 of their mindes : Who shall bring me down to the ground ? who swel in their hearts with swelling titles , as Sapor the King of Persia , who wrote himselfe king of kinges , Brother to the Sunne and Moone , partner with the Star●es . 〈◊〉 thoughts I say of the proude shall be r●●led . So the thoughtes of Epicureans companions of swaggering swill bowles , who thinke it good to take their fill of pleasure in this life , licking vp these and such like sayings : Let vs eate and drinke to morrow we shall die . Ede , bibe , lude , post mortem nulla voluptat . Here eate and drinke , disport and play : For after death all fade away . Soule take thy rest , for thou hast goods laide vp for many yeres . Better is a liuing Dog thē a dead Lyon ; The thoughts of these copesmates shall be said before them : the thoughts of the malicious shall then come to light , who said to themselues , Who will giue me of his flesh to eate ? The cogitations of the couetous shall be 〈◊〉 , and the cu●taine of secrecie that hath euer yet couered them shall be drawne aside , so that all the world shall see them : who conceiue thus in the Closets of their thoughts , Soule take thy rest , to day or to morrow we will goe into such a Cittie , and there continue a yere , and bay and sell & gaine . These supposalls shall be scatter●d like fenne , and shall bee proclaimed on the house toppe . ●ou●terous thoughtes , theeuish thoughts , thoughts of all natures shal be opened . As for deedes , there is no doubt but they shall haue their doome : of this Paul ascertaineth vs , saying : Against this day of wrath and of the declaration of the iust iudgement of God , he will rewarde euery man according to his workes . So hee dooth in another place : We must all appeare before the iudgement seate of Christ , that euery man may receiue the things which is done in his bodie be it good or euill . So doth Christ in Mathew . The son of man shall come in the glorie of his father , then shall he giue to euerie man according to his deeds . The sentence of iudgement is formed according to our deeds . I was an hūgred & ye fed me not . for this cause Christ saith : And they shall come forth that haue done good vnto the resurrection of life : but they that haue done euil , to the resurrection of condemnation . It is also as plaine a point , that our words shal be ventilated and iudged . A blasphemous worde belked against the spirit of God , is both accomptable and vnpardonable ▪ according to this saying of our Sauiour ? Whosoeuer shall speake against the holy Ghost , it shall not be forgiuen him neither in this world , nor in the world to come . Yea euery vaine word shall be sentenced to iudgement , as Christ saith : Of euery idle worde that men shall speake , they shall giue account thereof at the day of iudgement : For by thy words thou shalt be iustified , and by thy wordes thou shalt be condemned . If not any idle word may be borne with , how shall oaths and cursed speaches , which are as common as stones in the street be borne with ? Wo be to great dinners , whereat when we haue béene at our full meales , we haue full mouthes , and powre out wastful words of wind , as lustily as we haue powred in wine wantonly . Iob ●umpeth with the former , declaring that we shall haue it fall by our words : This is the portion of the wicked man from God , and the heritage that he shall haue of God for his words Christ telleth the wicked seruant , that he will conuict and condemne him by his own mouth ▪ Cyprian is of that minde , that the rich glutton was most tormented in his tongue , because in his tongue he most offended Wherefore set we a watch before our tongue and ward we well the doore of our lips , that no vnbeseeming word may passe out of it here after to punish vs. A godly man purposing to commit the whole Psalme to memorie , and to meditate well vpon it : when he had weyed well the first verse of it in these words : I said I will take heed to my wayes , that I offend not in my tongue , found studie enough of that to last him all his life , so that he could go no further . I would to God we could take out this lesson while we liued , & we should he highly learned . The calling of our brother but Foole in malice of minde , is culpable of hell fire , so Christ hath concluded . Now who is not wrapped in the iudgement by this verdit ? Thus great is the Haruest of sinne , what with thoughts , wordes , workes , which by a sickle from Heauen shall bee cutte downe at the generall iudgement . The twelfth Chapter . Of the terror and horror of the iudgement day . THough alreadie ( as fit aduantages haue béen offered ) we haue by diuerse inferences in some sort , illustrated the terror of the iudgement : yet because it beareth matter of a tractate by it selfe , & it minisstreth much profitable vse vnto vs , we will take it in hand . 1 The terrible signes , the sorerunners of the iudgement , doe signifie sufficiently the outrage thereof . Hereupon Eusebius Emissenus maketh this deduction . Cum talis futurus sit terror venientis , quis poterit terrorem sustinere iudicantis . If such be the terror of his comming , who shall abide the terror of his iudging ? These signes haue had a roome by themselues , and therefore we heere leade them . 2 The matter we haue in hand is euicted by the number without number that is to be iudged . I haue sworne by my selfe ( saith God ) the worde is gone out of my mouth in righteousnesse , and shall not returne , that euerie knee shal bow vnto me , &c. An hoast innumerable as the sands of the sea , shall stand before him . They shall be called together as soone as an arrow can be deliuered out of a bowe , in a moment , in the twinckling of an eie , at the last trumpet . Make this supposall ( my brethren ) that al the bodies of men did lye vpon one heap , what a ruthfull sight would it make : therefore what an obiect and spectacle will that be , when so many Myriads of men shal be mustred together in the ayre at the iudgement day ? When the Kings writ is out for the execution of a noble man , ye shall haue huge heapes of people trudging to the execution place : but in the great day of iudgement , wherein so many kings shall stande out in Chaines , and so manie Nobles in Linkes of Iron naked , trembling , all their proude retinue cut from their heeles ▪ to receiue a sentence of a neuer dying death , what beholding will there bee of that , and how formidable will the face and fashion of the same bee ? 3 The greatnesse of Gods anger which will bee declared at that day , sheweth likewise the great horriblenesse of that day . The whole packe of worldly calamities , as plagues , bloodshed , famine , rage of waters , and such like , are but a sparke of that fire of furie that lyeth close in his breast , couered ( as it were ) with Ashes , which will breake out and climbe like the Sun in the morning , and consume sinne and sinners like stubble at the dreadfull iudgement . The Lorde sent this errant vnto Pharaoh : I will at this time send all my plagues vpon thine heart . &c. And indeede for this cause haue I appointed to shewe my power in thee , and to declare my name throughout all the worlde . The obstinate sinner in the iudgement shal be the soule of this sentence , vpon his vilde head shal be powred the full violl of the red mixt wine of his wrath , God will get him a name by him , and by their punishment make declaration of the greatnesse of his righteous iudgements . The stroke of Gods hand in this life , is but the stroke of a rod : but the punishment laid vp for the life to come , is a seething pot . The vision of Ieremie , the allusian hereunto giueth vs this comparison . The de●ection of the Angels from their first estate of Adam out of Paradise : the browning of the first world with riuers of water ▪ and of Sodom and Gomorr●a with riuers of Brimston : the slaughter of the first borne of Egypt the plagues brought vpon Pharaoh : the blotting out of the memorie of Amalek from among men : the destruction brought vpon the kings Og , and Schon , & the kingdoms of Chanaan : the ouer whelming of the blasphemer with stones : the leprosie wherwith Miriam the sister of Moses was smittē : the rupture of the earth which cauered Dathan & Abira●● the fir●● Serpents that destroied the Israelites : the iudgements shewed vpō Achan for his sacriledge : the sudden & fearfull death of Eli the high priest . who by a fall frō his chaire brake his necke : the repudiation of Sa●● the death that was inflicted vpō Vzzah for putting his hand to the Arke the iudgement shewed vpon the disobedient Prophet sent to Ieroboam , who was torne by a lion : the ouerthrow of an hundred fourescore and fiue thousand in one night of y● Assirians by the stroake of an Angell . The singuler seueritie shewed vpon a sort of scoffing boyes , that beardes the good Prophet , torne in peeces by two Beares . The Leprosie of Gihezi for his Simonie : The slaughter of Goliath the champion , by a childe , the strange death of Ananias and Zaphira his wife stricken to death by the swoord of Peters lips : the moste wretched ende of Herod , ouer crowed and ouercame in the height of his pride by the lowest creatures in the earth , eaten vp by wormes aliue : impatient to stay till hee was laide in his graue . These , and whatsoeuer else besides these are to bee named , are not worth the naming , with those deuised torments for the damned , which shall bee denounced against them in the iudgement . For all these were but roddes held ouer them : If thou strikest with a rod ( saith Salomon ) he shall not dye . A rodde is but for correction , it worketh not destruction : And a blow giuen by this , proceedeth not from hatred but from loue . He that spareth the rod hateth the Childe . It is Dauids saying : Thy rodde and thy staffe comfort me . We are corrected in this world that we might not bee condemned in the world to come . These punishments are but wandes to waken vs , ouer-whelmed with a dead sléepe of securitie , and to rouse vs vp out of the pallet of o●r carnall pleasures . But there is a scalding kettle for the cursed companie set on the fire against the day of iudgement , which is the seething Pot the Prophet before spake of . A seething Pot is to boyle flesh in : but God hath a capable pot for the nonce to boyle much flesh in it . This Pot is Hell pitte , and the fire vnder it is the fire of Hell , and the seething is their perpetual burning . Herevnto alludeth Iob , saying : Out of his mouth goe lamps , and sparkes of fire leape out . Out of his Nostrels commeth out smoake , as out of a boyling pot or Caldron . Thus much also is insinuated by the Psalmist in this wise , Our God shal come and not keepe silence , a fire shal deuoure before him , and a mighty tempest shal be mooued round about him . It is fearefull to hea●e a terrible thunder : but the thunder clappe at that time wil shake and rend the foundation of the heart , of which Dauid saith , At the voice of thy thunder they are affraid . The countenance of the iudge wil be then so grim , his lips will be so burning , and his face so full of indignation , as the verie Saintes will shunne his lookes : wherefore Iob saith , Who shall hide me till the anger of God passeth ouer ? And why ? because there is no sin , but God findeth it out . An vnskilfull Painter pleaseth himselfe with his picture and workemanship , but he that is perfect in that trade findeth manye faultes in it . If therefore in that day , which is a day of Iustice , the elect tremble , what shal sinners doe ? how shal they not be at their wittes end ? wherefore Malachi crieth out of that day , saying : Who may abide the day of his comming ? and who shall endure when he appeareth ? For he is like a purging fi●e , and like fullers sope . It is a fearefull thing ( saith the Author of the Epistle to the Hebrewes ) To fall into the hands of the liuing God. To fall into the hands of a dying God , if I may so tearme our crucified redeemer , there is much hope of comfort to b●e had . For thou shalt finde his handes fastned to the Crosse , so as he cannot smite thee , The punishment of this life laide to that which is laide out against the life to come , I can liken no better then to the triyall that is made of a Bull before hee is ledde to the li●tes to bee baited , who onelye is basted a little with a couple of clubs or cudgels : but when he cōmeth to the combate , then clubs . Swordes , speares are set against him . These daies are daies of dalliance , wherein a waster or rodde of l●uing correction is shaken against vs , but at that dismall , ●irefull , dreadfull day , Lances , swordes , speares , and instruments of death , will be prepared against the face of all his enemies . Then shall the ma●●cles and fetters be brought foorth to binde Kinges in chaines , and Nobles with linckes of yron . I Lictor ligam●nus , Erecutioner , due thine office shall the iudge say : Binde him hand and foote and cast him into vtter darknes . Now are our feete free , and of libertie to run the way of Gods commaundements , but then they shall be shackled and be in the stockes , and the yron shall enter int● our soule . Now are our handes , the instrument of good works , loose : but then they shall be pinnioned , and they shall not be suffered to worke any longer Wherfore Ioel of this day thus saith : Let all the inhabitants of the land tremble : for the day of the Lord is come , for it is at hand . A day of darkenes , & of blacknes a day of cloudes and obscuritie . As he shewed his power i● the worldes creation ▪ his wisdome in it's g●bernation , so his iustice shall be manifested in the correction of the wicked , in that day of the declaration of his righteous iudgements . Then shall a sinner stand tongue tide , & haue not a word to say , as the mute man that came to the marriage without his wedding suite . For what should he say ? for it shall be as Iob saith , How should a man compared vnto God bee iustified ? If hee would dispute with him , hee could not answere him one thing of a thousand . The discouerie that Ham made of the nakednesse of Noah his Father , his irrision and insultation thereupon , the sleepe of Noah in his tabernacle , his answere when he awaked , answereth notably the manner of Gods iudgement , with the euent thereof . For here Christ their Father is derided by his wicked Sonne Cham , ( I meane the whole progenie of all prophane people , who make a mocke of his Crosse , and insult ouer his shame . The afflicted estate of the Gospell is traduced by them and despised . In the meane while Christ who is thus contemned , seemeth a sleepe as Noah was , as though hee saw not , and vnderstood not what a sinner doth . For how many Fornicators , Adulterers , blasphemers hath hee long suffered to escape vnpunished . But wil be alwaies sleepe ? no he wil awake as one out of sleep , and like a Giant refreshed with wine , wil finite the enemies vpon the hinder partes , and put them to a perpetuall shame . Then as Noah when he awoke and knew what Cham had doon , denounced his iudgement vpon Cham. Cursed shalt thou be . So Christ when hee ariseth and perceiueth what the wicked hath done , he shall wrap them in the great cursse , and say : Goe ye cursed into hell fire prepared for the Deuill and his Angells : Which is parcell of the forme of the latter sentence , of which we list now consequently to intreate . The 13. Chapter . The forme of the last sentence . THe Coppye of the finall iudgement , which passeth vppon all , is cramplified by Math. in the 25. Chap. at the 34. verse to the end of the Chapt. But before the promulgation of the sentence , the parties to bee sentenced are seperated . The Church millitant , is like a field wherin cockle , daruel , tares grow vp with good graine . It is a draw-net that containeth and bringeth to shoare , fishes of all sortes . It is compounded of wise and foolish Virgins . It is a mixed flock of Sheepe and Goates . But in the latter day , a diuision shall be made betweene good and bad , betweene Cam and Abel : Isaac and Ismael : Esau and Iacob : Cephas and Caiphas : Simon Peter , and Simon Magus : Iude the Apostle and Iudas the Apostata : Paul from Elimas the true Christian professor , & euerie hipocrite and persecutor . The Church is commonly taken for euerie companie , for the societie of the wicked , as where Dauid saith : Ecclesiam ●n●lignantium odi , I haue hated the assemblie of the euill . The Scribe and Towne-Clarke of Ephesus who appeased the Garboile , that the siluer Smith with the Apprentises to that trade had raised , is said to haue dismissed the church : but the force of the word signifieth a companie called out from the common companie . And truely such as are of the Church indeede , are called out of the world into one companye and bodye , into a holy common wealth by themselues . Wherefore God when hee first founded his Church heere in earth , hee did cast out Cain from the face of the earth : and surrogated Se●h from whome lineally the Sonnes of God should haue distent . So Abraham was called out of Chaldea , and seperated from among them : and the faithfull Sonnes of Abraham are peremptorily commaunded to goe out of Babilon . Thus was Paul called from the companie of Pharises , when hee was to her a Church man , and hee nameth such as are Saintes , called as the Romans . To you that bee at Rome beloued of God , called to bee Saints : The Corinthians : vnto the Church of God , which is at Corinthus , to them that are sanctified in Christ Iesus , Saintes by calling . And Christ saith that hee came not to call the righteous . Wherfore such as are called , are of the Church and such as are not called are not of the Church . We will sift euerie word of the sentence one by one . But we will first marke the difference that this Iudiciall proceeding shal haue from the definitiue doomes of men . In the trybunals of earthly Iudges , an enditement is put in , an euidence vpon the Indicement is giuen : witnesses are produced and sworne : the guiltie person hath his aduocate and Counsellor to plead his cause : a Iurye is pannelled against the Prisoner . But here are none of these circumstances vsed : for here the conscience shall accuse and excuse all . Christ shall not need witnesses , as knowing the verie secrets of the heart , and vnderstanding the thoughts long before . Wh● by his presence shall comfort the elect , and confound the reprobate . Against whom the diuell shall vrge the Lawe , and call for iustice out of hand : thus yelling like a woolf against the damned ones , as Eusebius Emissenus notablie thus deliuereth : O thou iust Iudge , these were thine by creation , but they are mine by corruption : thine by nature , but mine by disobedience : who héeded more my seduction , then thy wholsome instruction : thine by Law , mine by fact : thine by worke , mine by will. Then the king speaketh . He calleth himselfe a king , who before named himselfe the sonne of man : to shew that his incarnation , and humiliation , shall bee nothing derogatorie from his Diuinitie and Maiestie , when he shall come in the forme of a man , true man to bee King of glorie , and Iudge generall of all men . He diuideth his speech into two partes , suting them to the two sortes of people that shall stande before him . 1 The elect . 2 reprobate . To the first he readeth sentence of Absolution : to the second the sentence of Condemnation . In the first wee will handle these points . 1 Their calling . 2 Who are called . 3 To what they are called . 4 Wherefore they are so called . The first which is their calling is abridged in this word . Come : He giueth vs frée accesse vnto himselfe , without the mediation of Saints & Angels , as the Church of Rome fancieth . He is the same in heauen in the height of his Maiestie , as he was in earth in the height of his humilitie . This was his Proclaimation in earth : Come vnto me all ye that are wearie , & laden , and I will refresh you . All ye that are thirstie , come vnto the waters : The same he will proclaime at the standard in the ayre : Come yee blessed : And why ? Because his pleasure is , y● we he where he is , according to that which he saith in Iohn : I will that where I am , there my seruants be also : And after this saying : I goe to prepare you a place : and when I shall goe and prepare you a place . I will come againe and take you vnto me , that where I am , there may you be also . 2 The persons that are called , are pricked out in these wordes : Ye blessed of my father . By which tytle , wee see the whole conueyance of our heauenlye inheritance , as descending vnto vs by the meere blessing of heauenly grace . Wée being by Adams vngraciousnesse sentenced to a cursse . By Christ therfore the case is altered , & a cursse is turned into a blessing , he being that blessed promised seede that should bruse the Serpents head , the original of our cursse : hee being the ●eed of Abraham in whome all the nations of the earth are blessed , Wherfore we sing the Apostle Paules song , Blessed bee God the Father of our Lord Iesus Christ , which hath blessed vs with all spirituall blessings in heauenly thinges in Christ . Wherefore this blessing came not by the lawe , but by grace . If the law of Moses could not make vs blessed ; much lesse can the lawes of Mahomet or the Pope make vs blessed . Wherefore by grace wee are onelye gracious . 3. Whether , and to what wee are called , is shewed in these wordes : Possesse the Kingdome of Heauen prepared for you from the beginning of the worlde . The Greeke word signifieth not simply to possesse but inherite , which word inherit , dooth vtterly vannish merrit . For as the Infant is borne an heyre before hee can merrit the inheritance , so God hath made vs inheritors , before wee were able to doe any thing , eyther good or euill , as Paul by the examples of Iacob , and Esau plainely teacheth vs. Againe , the preparation and ordination of the Kingdome heere spoken of , concludeth that it was ours before we were our owne , wherefore wee come not to it by anye worthinesse of our owne . 4. The answere wherefore wee are so called , is giuen in the sequell : I was a hungrie and you gaue me meate . As if hee should haue said , I call you the blessed of my Father , and ioynt heires with mee in his Kingdome , Because by effectuall workes and liuelye fruites thereof yee haue testified your faith . The workes that are heere specified , are workes of Charitie not of vanitie , as monasticall vowes , and such as haue foundation from humain traditions : These containe all whatsoeuer else may be named . For they that performe these , doubtlesse will by hurtfull to none , vse deceit towards none , and be negligent towardes none , who are commended to their charge by God. In the next place followeth the condemnatorie sentence pronounced against the wicked which would make a mans blood cold and co●gealed within him . Departe from mee . Heereupon shall the damned say , Lord seeing wee must so doe , yet blesse vs , before wee departe , as Esau saide to his Father Isaac But with their departure is the blessing departed from them likewise . Iacob haue I blessed , and hee shall be blessed saith Father Isaac to Esau : so the godly haue I blessed , and they shall be blessed saith God our Father to the wicked : therefore hee addeth this word Curssed . But I imagine how they further ioyne together in petition and say : Lord , seeing we are cast out of thy presence , and accursed : yet giue vs some resting place : to this he answereth , into the fire . Yet Lord ( say they ) let vs speak once more though we are to 1. Depart , 2. Cursed , 3. Into fire . and all these thinges come vppon vs , yet Quousque Domine , how long shall these punishments be vpon vs ? Truely this their end shall bee without end , the worme dyeth not , and the fire neuer goeth out , all the waters of the South cannot quench this fire , therefore the nature of this fire is set downe in the soote of the sentence euerlasting fire . Yet it were some refection ( like the droppe of water , the Purple Glution called for to coole his flaming tongue ) that they might haue anye companion to comforte them , but they shall haue no better friendes then the Fiendes , the black Guard of Deuils , their tormentors , shall associate them : and this is the binding and winding vp of all in these wordes prepared for the Deuill and his Angells . Yet further to worke vppon these wordes , that they may better worke in our soules , wee will diue more deepely into euerie circumstance . But to the vnfolding of these misteries to the full , we had néede of a damned Doctor out of another world that might speake with a feeling , to giue vs more feeling , such a one as the Glutton entreated of Abraham might be sent out of Hell to forewarne his Bretheren . For albeit , the scripture is Schoolemaster sufficient as Abraham tolde Diues saying : They haue Moses and the Prophets . Yet no Preacher is more pleasing to those that are towards hell , then one that commeth from hell according to this surioynder of that damned Epicure . Nay father Abraham , but if one come vnto them from the dead , they will amend their liues . How is it possible that a peece of Timber , that taketh vp the roome of a whole house should be drawne out of the little wicket , and Portall doore of that house ? Heere are so manie circumstances of wonder in this Iudiciall sentence , which so fill all our sences and amaze them , as out of the narrow doores of any mans ●●pes they cannot in their full bignesse bee deliuered vnto you . For heere the discension , 2. Malediction . 3. Exustion , and 4. their eternall duration are to be spoken of , vnto which the damned shall be deliuered vp . Oh departure , Cursse , fire , eternall fire , formidable to heare : but intollerable to indure . We will take them as they come to the hand , and as the hande of the Scripture layeth them out . The first word Depart , striketh the hearers dead . It is a plague of all plagues , and the verie bottome of the ●ioll of gods wrath to be driuen from God. Ca●n tooke this inflicted punishmēt so heauily , as he thought nothing could be added more vnto it , wherefore he said to God. Behold thou hast cast me out this day from the earth , and from thy face shall I bee hid , and shall be a vagabond and runnagate in the earth , & whose euer findeth me shall slay me : that is to say , death the vpshot of miserie shall come vpon me . Absalon of the two , thought it the best choice rather to die , then to bee in that disgrace with his Father , as not to see his face , and so hee tolde Ioab plainelye saying : Let mee see the Kinges face , and if there bee anye trespasse in mee let him kill mee : As in the presence of God ( as saith the royall Prophet ) Is the fulnesse of ioy , and at his right hand are aboundance of pleasures for euer more So when anye depart from God , or God departeth from him , all misfortnne and miserie doth fall vpon him . If a King keepeth Court in a Countrye Towne , all the Countrye is intitched by his comming , and empourished againe by his departure : So when God is among vs wee are rich and wealthye men : and when hée leaueth vs , a poore and woefull estate s●ndeth vs. The more the Sunne is with vs , there is more plentie among vs , and with the absence thereof is pe●●urye , therefore the Summer season is the fruitefull season , ●euen the Sunne is of moste power : and the winter time is the ●●ren , and deade time when the Sunne is weakest . The more 〈◊〉 Sunne-shine of Gods presence is vppon vs , the more fruitfull we are in euerie good worke : but when this decayeth , all decayeth with it . What a hard thing therefore it is for anye to departe from the liuing God , from his sweete Sauiour Christ , who is the life , hope , sollace saluation , the beginning and end of all thinges , in whome are all things . But thou for a short sinfull pleasure bringest this horrible euill vpon thee , and makest thy selfe an aliant from the Israel of God , a stranger and bannished man from the heauenly Hierusalem . If the Apostles for that little while that Ch●ist tolde them hée was to bee absent from them , they were●o sadde and sorrowful , as expouading vnto them these vis wordes : A little while , and ye shall not see mee : and againe , A little while and yee shall see me , he saide : ye shall weepe and lament , and measureth their mourning by the mourning of a woman in her trauell : In what case shalt thou be thou accursed sinner , when not for a white , but for all eternitie thou shalt bee sh●t from the sight of God ? If Peter to whome Christ said : If I wash thee not thou shalt haue no part with me , was so loath to part with Christ , as he saide : Lord not my feet onely , but also the hāds & the head : How shall it be with the wicked , who shall bee put away from God , without hope of seeing his sweete face any more ? The name of Father in the entrie of the sentence read ouer the godlye , omitted in the tenor of Iudgement against the wicked , hath good consideration . For in the saying to the Godlie : Come ye blessed of my Father , and absolutely saying to the damned : Goe ye curssed : It is to insinuate , that the blessing of happinesse is his fatherly goodnes and not of mans worthinesse , that eternall life is of the father of lightes : Of the other side , that damnation is not of the Father , but of our follie according to this sentence of Oseas . Thy destruction O Israel is of thy selfe , but thy saluation is of me . That the Godly are saued , it is of grace : that the wicked perrish , it is of ●●nne . Let no man therefore commence complaint against God that hee is cruell , for hee carrieth that which condemneth him about him , as naturally sinfull . God is the author of all that is good : it procee●eth from our corrupt natures , whatsoeuer is euill . In diuiding this truth aright in this sorte , we shall walke with an euen foole , neyther giuing to our selues that which is Gods , or to God that which is onely ours . N●ither is the learning of Gods predestination laide down by 〈◊〉 , which te●cheth that God in his free and righteous counsell , e●e●●een some and reiect●● othersome . For albeit of meere gracs hee chooseth whome be will : yet against such as are decreed to death , hee is neither cruell nor wrongful , seeing God oweth them nothing & they are so dealt with for their sinnes , they not being able to pleade for themselues , We haue paid the debts that wee neuer owed . Next to this they a●e abiudred to H●il fire : what he●l ●●e is , we 〈◊〉 not curio●●ye to search , but wee are rather to be carefull how to auoide it , as when a mans house is on fire , bee standeth not to enquire from whence that fire came , but all his care is to quench it . The wicked are ●on pared to drie wood that the fire will soone take holde on , as when Christ saide to the woman of Hierusalem that wept for him : If they doe these thinges to a greene tree , what shall be done to the drye ? Or vnto Cha●●e which is presently inflamed , in these wordes of Iohn , He will burne vp the Chasse with vnquenchable fire : or to tares , which the remie sowed among good wheate in these words of Christ : The tares are the Children of the wicked . These are to be made vp into Faggots , and sheafes , to bee ●●tted to the fire according to that which is in the parable . Gather yee first the tares and binde them in sheafes to burne them . But how shall they be shocked and bundled vp ? namely● the Vsurer with his Broker , Badger , regrater and workemen of such things , shal be bound vp together to make an euen f●ggot according to the Statute . The decei●efull Merchant with his apprentises , that make ly●● , oathes , dece●tfulnesse the principall porters to bring in their liuing . The whole broode of Lawyers that can set a good dye vpon a b●dde cloath , and call bad good and good badde , that eate vp the people like breade , and grinde their noses to the faces betweene the Milstones of oppression ? Preathers y● make merchandize of holy misteries : Barter● 〈…〉 of the Bible , that with their tempor●s●ng , and luke-warme Religion , dawbe vp the mudde wall of all abhomination : euerie of these companies make seuerall shea●● , seruisable for the 〈◊〉 Ye may runne through all the ranckes and Clas●ies of sinne , in th●● manner to make vp the wood stacke that must feed● this ●re . But it is more then admirable which is said of the nature of this 〈◊〉 , that it is euerlasting . For the ●unishment ex●eedeth the offence for the offence was but momentame , and the iudgement is eternall , which seemeth not to be answerable to Gods infinite mercie . We answere extraordinarie transgression hath no proportion with ordinarie correction . Againe , what is the cause that thy domesticall and ordinarie fire goeth out ? Is it not because thou feedest it not with combustible matter ? For let it haue alwayes stouer giuen to it , and it will alwayes continue . In hell the fire is maintained by fewell fit for it . For there is euerie mans wicked will , and endlesse desire of sinning which can neuer be done away , because there is no repentance in hell , which is the nutriment and preseruatiue of this fire . Therefore so long as the sinne remaineth , it is but equitie and iustice that the punishment should continue . Sinners are like Card-players , who will not giue ouer though the night bee neuer so much spent , vnlesse their Candle saile them : so did not the light of life faile them , and were not their Candle ( as Iob saieth ) put out , and spent to the Socket , they would not cease to sinne . Wherfore the punishment is agreeable with their sinfull wishes . They wish to sinne for euer : therefore they are worthily plagued for euer . Therewarde of the righteous is euerlasting : therefore the wages of the wicked is euerlasting . May not the sonne is sinne against the father , and the subiect against his soueraigne , as in the rule of reason and iustice the one may be disinherited , and the other confined and banished for euer ? If wee admit these ; it holdeth by comparison , that our heauenly King and father may doe so with his degenerate children , and rebellious people . But yet it is verie strange , that this fire should burne , and not consume ? But the answere hereof is , the will of the Creator , who hath giuen this condition and qualitie vnto it . The beast called the Salamander , is not burnt but nourished by the fire , and thou maist by anoynting thy selfe with the lard and fat of it , walke vpon the fire and not be burned . The fish that is d●cocted in vineger , remaineth whole , and will not fall a peeces , because the vineger hardn●th it , and fitteth it for the frying . If these smaller matters of no moment are brought to passe by man : shall not God giue this ●●sposition to the damned creature , much more to liue and neuer 〈◊〉 in this fire ? Thus death shall be a restauratiue to the damned , and dying they shall neuer die . Who doth not now shake and quake at the remembrance of such erquisite iudgement ? In respect of this fire , our ordinarie fire is but as painted fire , yet it is so fierce , as to ga●e the worlde thou wilt not indure thy bodie in it one quarter of an houre : how wilt thou therefore wrastle with eternall burnings ? If wee bee so delicate , as lying on our beds , wee cannot abide the byting of a Flea , or Gnat : how shall wee endure the venemous mouthes of so manie Serpents , Dragons , poisonable and stinging creatures , that will come gnawing vpon vs round about ? There is weeping with a witnesse , for the eies shall deliuer out riuers of teares , and the chattering of teeth shal be like the clattering of an army of armed men . Flaetus ex dolore , stridor dentium exfurore : Wéeping commeth of the dolor and gnashing of séeth , of the furor that we shall there be put vnto . There no part of body or soule shall be able to solace or succor one another , but all shal be intollerably pained . The mind shall muze of nothing but a maze of miseries past her getting out : the memorie shall recount nothing but old odious sins : the fantasie shall feed of nothing but f●aceful visions : the eies shal behold nothing but legions of soule flends : the eares shall be alwayes grated with the direfull discorde of the hoarse and hideous howlings of hell-hounds : the nosthrils shall be filled with sulphurous fumes , and fuliginous filthie odours : the handes shall holde fast nothing but globes and balles of fire : their feete shall goe no further then their chaines will let them . Thus hath euerie part of man perfection of miserie . The Braines of men haue béene curiously busied in inuenting strange torments for men . A Booke hath beene written , entituled , De torquendis Christianis : Of tortering Christians . Some haue beene giuen vp to the teeth of wilde Beasts : Some haue beene burned vppon a Harth and soft fire : Other spitted and rosted vppon Gredyrons : Others cast into furious fires , into Furnaces , and Ouens of hote : burning coales : Others into vessels of boyling Lead , or Oyle Some into bul● and engens of burning Brasse : some haue béene rowle● and rocked vp ad downe in Barrels of sharpe nailes : some haue béene boared with Aules : some punched & sobbed with bodkins : some haue had their nayles pricked through with Néedles : their flesh plucked a péeces with Pincers : their skinnes drawne ouer their eares aliue : but all these are but flea-bitings to the torments of hell . There is no order , but eternall horror . There is an ende without ende , a death that dieth not : fire inextinguishable : darknesse more palpable then the darknesse of the Aegiptians , and blacker then blacknesse it selfe : torments more terrible then the torments of men , by how much the reach of the wittes of diuels goeth beyond the inuentions and excogitations of men . There is the cuppe of the deadlyest wine that euer was drunke vp : there be the deepest Graues that euer were made to keepe vs downe , that we rise not any more : there be the waters of Wormewood and Gall : there be those malignant aspects , pestilence , blood , pillars of smoke , huge hailstones , stormes and terrible tempests , wherewith he will plead his righteous cause against the damned . That is that capable , and wide Winepresse of the Lords indignation , where the smoke goeth vp foreuer , and there is no rest day nor night : there be the infinite and vnmercifull plagues which the Angels of God powre out of their glasse bottels when blood is giuen them to drinke , and they boyle so with heate , as they eate their verie tongues for griefe . Who can better make Chronicle of this place then the purple Glutton that is in it , that may say : Et quorum pars vno fui : who shared in these torments , and had his ordinarie allowance in that lake ? For the torments of hell would haue the vttermost farthing of their due of him , and would not depart with a droppe of water for the ease-ment of his tongue . As Esau could not ransome his morgaged birth-right with all the moysture of his bodie that gushed out of his eyes : so that mercilesse man if he could haue deliuered such plentie of teares , as the Ocean hath of waters , his request vnto Abraham in that little might not be obteyned . Giue we that he had speeded in that slender sute : yet what good had it done him , when as his other parts , as his heart , liuer , lungs , bowe●● , armes , feete , fryed and were all in a light fire . The torments of hell are to last for a time , and times , and when time shall be no more . For when thou hast laine rosting there so manie thousandes of yeares , as thou canst possible name , thou art as farre from the ende as at the first . As the Gates of Paradise were garded by the Cherubins and the blade of a Sworde shaken : so Hell gates are warded by Porters for purpose , by the Diuell and his Angels , and a Seale set vppon the doore liddes , ( as the Tombe and graue-stone of Christ was sealed vp by the Priests . ) So that as Adam was barred from ingresse into Eden : so the damned sort shall bee kept from egresse out of hell . The coueriant that God hath made with the day and night , that they shall come in their turnes , may bee reuersed , the Starres may finish their course , the Elements shall melt away like Ware before the fire , Heauen and earth shall bee renued , Sommer and Winter shall cease , but the paines of poore Prisoners in Hell shall bee perpetuall . Yet more to particularize of the paynes of Hell. 1 They shall firs● feele the anger of God vppon them , as Christ saieth in Iohn : The wrath of God abideth in him . And as Iohn himselfe saieth to the Pharisees , and Sadduces : Who hath forewarned you to flie from the anger to come ? Howe horrible and vnsufferable this is , conceiue by the description of the Scriptures of it . The Poet passingly portrayeth out vnto vs in his colours the fierce qualities of Achilles , giuing him these Titles . Scriptor honoratum si forte reponi● Ach●llem , Impiger , iracundus , mexorabilis , acer . But this is nothing to that linely description made by the Prophet Dauid , of the Lords anger thus : The earth trembled and quaked , the mightie foundations of the hils shaked , and were remoued because he was wroth . It striketh of 〈◊〉 one side with woe , and on the other side with woe , as not ●epenting of y● it doth : wherfore the Philistims said : Woe vnto vs , woe vnto vs , who shal deliuer vs out of the hāds of tnese mightie Gods ? Iob aggrauateth it thus : The pillars of heauen tremble and quake at his reproofe . Isaiah laieth it downe with these notable circumstances of amplification . At my rebuke I drie vp the sea , I make the floods desart : their fish rotteth for want of water , and dieth for thirst . I cloath the heauens with darknesse , and make a sacke their couering . The like plummets of Lead doth Ieremy hang vpon the heeles of Gods wrath , to make it most heauie to vs. I haue looked vpon the earth , and lo , it was without forme and void : and to the heauens , and they had no light : I beheld the mountaines , and lo , they trembled , and al the hils shooke . I beheld , and lo there was no man , and all the birds of the heauen were departed . I beheld , and lo the fruitfull place was a wildernesse , and all the Cities thereof were broken downe at the presence of the Lorde , and by his fierce wrath . For thus hath the Lord saide , The whole land shall bee desolate : yet will I not make a full ende . As he saide to Samuel , When I begin I will also make an ende : or rather , he will make no ende , his indignation being endlesse . The rage of the rankest euemie among men , may be qualifyed , if not , it must dye with him . But Gods anger is euerlasting , as hee himselfe is euerlasting . The hostilitie of men may with counter-hostilitie bee resisted , though his Quiuer bee an open Sepulchre , and all his armie verie strong : if not when hee is in the extent of his crueltie , and hath done his worst , hee hath but eaten thine Haruest , and thy bread , bee hath deuoured but thy sonnes and thy daughters , hee hath but eaten vppe thy sheepe , and thy bullockes , thy Vines , and thy Figg-trees , and destroyed with the Sworde thy fenced Cities : But Gods wrath is vnappeaceable , irremediable , incomprehensible . Of the anger of God Moses speaketh thus : Fire is kindled in my wrath , and shall burne vnto the bottom of hell , and shall consume the earth with her encrease , and set on fire the foundations of the Mountaines . Father Chrysostome saieth , that it is farre more sharpe to see the angrie countenance of the Iudge , then a thousand hell fiers . 2 It is also one degree of their punishment to be separated and diuided from God according as it is in the forme of the sentence : Depart from me ye cursed : of which we haue formerly intreated . 3 Their third plague shall bee their hell●●h companie , the Diuell and his Darlings : for so it is laide out in the definitiue sentence , in these wordes : Prepared for the Diuell and his Angels . 4 ●et the eternitie of their punishment haue the next place noted●n this addition of the sentence Euerlasting fire , which by all likelihoode shall not onely be a spiritual , but a corporall fire which the verie Scripture language doth insinuate , as in these places : The chaffe he shal burne vp with vnquenchable fire . It is better for thee to goe lame into life , then hauing two hands , and two feete , to goe into hell fire . The 〈◊〉 mistances of 1 weeping . 2 Gnashing of teeth : the forcible effects of that fire doe import so much in so many places of the Gospell inserted . So doth the phrase of vtter darknesse : and that of the binding of hands and feet . 5 With these they shall also haue their tortures in the Iaile . The Diuels looke for no lesse , as it appeareth by their stomachous words to Christ . Comest thou to torment vs before the time ? This prison is likewise spoken of by Christ in the Parable of the king and his Steward : Hee deliuered him to the Iailers , till ●e should pay all that was due vnto him . 6 It is also grieuous iudgement inflicted vppon the damned , to see the righteous translated into the Kingdome of God , and themselues excluded . Wherfore Christ saith : There shall be weeping and gnashing of teeth , when ye shall see Abraham , and Isaac , and Iacob , and all the Prophets in the kingdome of God , and your selues thrust out at doores . When the Gluttons eies behelde Lazarus his felicitie , it was mightie augmentation of his nuserie , then he cried vnto Abraham , and saide : Oh father Abraham , send Lazarus , &c. Wherefore Adam when he was chased out of a Paradise , was placed in a grounde ouer against it , that his eye seeing it , the heart of him might rue it . Now good Christ●an , whilest then reade these thinges , what thinkest thou of them ? Howe doe they woorke in thee ? They are as true as anye thing may bee , and as terrible , which thou shouldest better perceiue , If I had the tongue of the learned which might minister wordes in due time to mooue you . But if these thus deliuered doe not touch you , you haue no reason in you . Wherfore while we haue time , and God giueth grace , and the church admonisheth , and the iudge yet expecteth and calleth , and putteth out his hand vnto vs , and giueth to euerie one that asketh , Let vs lay holde vppon the shield of faith , and let vs not suffer such aduantages , which make for our saluation , to slippe . The Sanguinarie Souldior at the preaching of Iudgement was recalled from his bloodie wayes , and he came to Iohn to bée lessoned of him , in the way that leadeth to a better life : what shall wee doe say they ? And this is the song of the Publicans and Harlots , who were battered with the hammer of denounced Iudgement . Wherefore it is well saide of Caietan , this is the best preseruatius that may bee to keepe vs in Gods feare . The 13. Chapter . Of the blessed state of the Godly in the life to come . ALL the blessings whatsoeuer of eternall life , may hee drawne to these two heades . 1. To those that belong vnto the minde . 2. To those that appertaine vnto the bodie . The state of the bodie shall bee such as no labours or sorrowes shall seaze any more vppon it , according to that which the spirit in the Reuelation saith : God shal wipe away all teares from their eyes : and there shall be no more death , neyther sorrow , neyther crying , neither shall there bee anye more paine . The heauenlye properties of our bodies are liuelye shadowed and represented vnto vs in the conditions of the bodie of Christ at his resurrection : there being nothing to the contrarie , but that we should hope that our bodies should be conformable to his bodie , and that we his members should bee sutable to him that is our head . This is that the Apostle saith , Who shal change our vile bodie , that it may bee facioned like his glorious bodie . 2. The mind and spirit shall then bee endowed with this gift , that the slanerie of sinne shall no more take holde of it , the flesh ( the insolent yoak-fellow thereof , ) shal no more ouererowe it , it being then at quietnesse with the spirit . 2. Wee shall then loue God according to the exigence of his royall law , his felicitie shall affect vs as our owne . All motions and perturbations of the minde , as of enuie , selfe-loue , and the like shall be voided . 3. That which is of moste moment , which euerie one that is godly moste of all destreth , which is the knowledge of God , shall then be in full and perfect manner giuen vnto it . Whecefore Paul saith : Now wee see through a glasse darkelye : but then shall wee see face to face . Now I knowe in part : but then shall I know euen as I am knowne . All vales and curtaines shall then be drawne aside , and wee shall see God indeede in his perfect beautie , which none heere possiblie could doe and liue , according to that which God saith to Moses : There shal no man see me & liue . In this knowledge chiefly eternall life standeth , as our Sauiour Christ testifieth saying : This is life eternall , that they know thee to bee the onely very God , & whome thou hast sent Iesus Christ . To which answereth this other speech of his : Abraham reioyced to see my day , and hee saw it , and was glad . And of the like agreement is that which is also spoken by him in another place . Blessed are your eyes for they see , and your eares for they heare : For manye Prophets and righteous men haue desired to see those thinges which yee see , and haue not seene them and to heare those thinges which ye heare , and haue not heard them . By this let euerie man iudge , whose happinesse he may hope for when it shall be giuen vs to see him our first borne Brother in the state of his glorie : and not him onelye , but the eternall Father with him , for whome hee keepeth a kingdome purchased by his blo●d . A glimmering sight hereof , and as it were a shadow of this happines was shewed to Peter on mount Tabor : which made him to wish y● he might dwell alwaies there . And Paul had some probate thereof , when hee was caught vp to the third heauen , where hee heard wordes which could not be spoken , which were not possible for man to vtter . The face of Moses was so bright by his beeing with God , as the Israelites could not behold it . How glorious thē shall our faces bee , when we shall bee made the Sonnes of God and liue for euer with him ? If when wee reade the Scriptures with any liuelye feeling of Gods spirit , if in our feruent payers powred out to God , if in the deepe groaninges of our spirits vnto him for the euill that betide vs , or at the powerfull operation of Gods worde that is preached in vs , wee are much in wardly mooued , and the ioy , delight , and pleasure thereof farre exceede all the delights of the Sonnes of men , all which are but as it were the first fruites , and beginning of eternall life : gather from hence what that pure , perfect compleate ioy will bee which wee shall bee owners of in the life to come . But these amplyfications I had rather leaue to thy faith good Reader , then to prosecute further al the pleasures of this world compared to our future felicitie , being but as a drop of water to the huge Ocean Sea. For wouldest y● haue riches ? Riches & plentionsnes are in his house . Wouldest thou haue pleasures ? In thy presence●s fulnesse of ioy , at thy right hand are pleasures for euermore . If thou assiest life of him , he giueth thee a long life euen for euer and euer . If the ioy of the people made the earth to ring when Salomon was crowned : how shall not the floods clappe their handes , and the hilles reioyce when hee shall come to iudge his people ? If the Easterne wisemen when they sawe the Starre that ledde vnto Christ , were wonderfullye gladde : what ioy shall bee in the holye ones of God , when they shall see the Sonne of God in his kingdome ? Therefore the glorie of the Godlye to come is wonderfull and vnspeakeable . But whe●● we shall all be dignified alike , and be copartners of equall glorie , it is a greate question , and hath no certaine determination by Scriptures , Testimonies thereof seruing of both sides . Each parte is probable , neyther maketh it to the matter of saluation , or any wise mar●eth it the certaine knowledge heereof . Wee will heare what is disputed to and fro , and leaue the Christian Reader to his choyce . They that pleade for paritie , and equalitie of reward , reason in this for●e : 1. Those that laboured in the Vine-yard , though their worke differed ; their wages was all one : the last had his pennye aswell as the first , and the first had no more , though he murmured neuer so much against his Maister , neither had hee any wrong doone him as the couenant betweene him and his Maister absolutely concludeth . 2. Their second reason is Christes asseueration . Then shall the iust men shine as the Sun in the kingdome of their Father . But there can bee no greater light then that the Sunne giueth . And none but the iust shall enter into this kingdome : therefore they shall all haue the light of this Sunne , that is to say , they ioyntlye shall haue the perfection of all glorie . 3. They also vrge the case thus : Christ disputing with the Pharisees about the resurection : likeneth our estate in heauen to the condition of the Angells , without anye mention of different contribution . 4. Whereas in this life there are oddes betweene vs , they giue the cause thereof to the flesh , which they carrie about them , beeing more or lesse regenerate as they are more or lesse mortified in the flesh : Of which burden we shall bee eased in the other life , the infirmitie of the fle●h beeing to bee done away , and so there shall be no disturbance why wee should not all receiue the like recompence . 5. Christ promiseth to the twelue Apostles equall glorie in heauen , that they shall sit on twelue seates and Iudge the twelue Tribes of Israel . And doubtle●se Paul though he bée the thirteenth cannot but be equall with them in honour , being vnequall , and aboue them in labour . 6. Paul seemeth to shake handes with this side , making the Corinthians and with them all the faithfull in the like estate of glorie , while hee saith : Knowe you not that wee shall iudge the Angel ? 7. Lastly it is written that the sufferings of these times haue no proportion with our future felicitie . If God respecteth not our workes in this worke : from whence say they doe wee draw this difference of the recompence ? This our dignitie is meerelye Gods dignation : therefore wee fetch the inequalitie thereof not from our merrits , but his mercie : whereas they of the contrarie side seeme to strengthen their opinion by distinguishing of workes , as if by the condignitie of them wee did earne and worke out this glories . There bee other reasons , but these are the chiefest that make for this matter . The aduerse part is aswell prouided to hold their assertion : Their arguments are many and good , and they are these . 1. First they say , God will reward euery one according to his workes , and as his worke is so shall his wages be . The Scriptures goe with this : it is Paules saying : Who will reward euerie man according to his workes . 2. Daniel foretelling the condition of the Saints after this life , is flat for difference of rewardes , saying : They that be wise shall shine as the brightnesse of the firmament , and they that turne many to righteousnesse shall shine as the Stars for euermore . But there is manifest difference betweene the brightnesse of the firmament , and the brightnesse of the Starres . 3. From the contraries they conclude the case thus : There are diuersities of punishments in Hell , therefore the consequence holdeth by comparison that there is varietie of rewardes in heauen . That the sufferings in Hell are sundrie , it is apparant by Christes wordes : It shall bee easier in that day for Tyrus and Sydon , then for Corozain , and Bethzaide and for Sodome , then for Capernaum : wherefore degrees also of glorie are diuided . 4. That there is not onely one reward for all the righteous , but that there are manie of them , it is plaine by that which Christ elsewhere saith : In my Fathers house are manye dwelling places . 5. Further if our state must be sutable 〈◊〉 the Angels , as Christ hath let it downe . In the resurrectio● we are as the Angels of God in heauen : it must needes bee that wee haue sun●●● degrees of glorie because there are seuerall degrees of Angells . 6. The seede that was 〈◊〉 vppon the good ground , came not vp like , but some better then some : some gaue an hundreth folde , some sixtie folde , and another thirtee folde . This not obscurelie shadoweth disproportion of retribution of heauenlye glorie . 7. So dooth the Parable of the talents , those that had them in ban●k were rewarded more or lesse according to the improouement they made of ●h●m . In the Reuelation mention is made of a peculier fl●cke who follow the law whether soeuer hee goeth , agr●●● which seemeth not to be giuen to others . 8 This als●●●rength●eth the cause verie much that Christ saith , Whosoeuer shall obserue and teach them , the same shall bee called great in the Kingdome of heauen : Thereby insinuating that there are greater and lesser in that Kingdome . The like is enforced out of these his wordes , Whosoeuer will bee chiefe among you , let him be your seruāt 9. 〈◊〉 of the ●postle maketh much to th●s purpose : Hee which seweth sparingly , shall reape also sparingly , and hee that s●weth liberallie , shall reape also liberallie . But moste pregnant is this proofe of the same Ap●stle . There is one glorie of the Sunne , and another glorie of the Moone , an other glory of the Starres : for one Starre differeth from another in glorie . But the reddition and answere heerev●to maketh the case plaine and palpable , So is the resurrection of the dead . These differences of dignitie in the creatures doe not abl●e illustrate the differences of glory , that shal bee in mens bodies after there surrection . Finally if we may measure this matter by the line of verie probable reason , it is verie likely that the degrees of glorie in the life to come , shall answere the diuersiue of iudgements and qualities giuen vs in this life . The more we haue vsed our Talents by heauenly dispensation committed vnto vs , to the glorie of God , and the good of the church , the more shall our felicitie bee in the day of retribution : wherefore the twelue Apostles who were royallye embroatered and garnished with giftes , and were Maister workemen in the Primitiue Church , shal haue that stately preheminence ouer others , as they shall sit in iudgement ouer others ▪ they should haue twelue scaffolds and Chaires placed for them , whereupon they shall fitte to iudge the twelue Tribes of Israel . But it may be thought if some shal haue so much , there wil be nothing for othersome : wee answere that the Fountaine of that felicitie is bottomlesse and can neuer bee emptied . It is with that as it is with the great Sea , to which if you carrie neuer so capable vessels , yet there is more then enough alwaies to fill euerie ones tanckerd come he as often as hee will : so though wee draw neuer so deepelye of the waters of life : it hath a welspring of euer liuing water , to giue aboundantly to all , abone all that wee are able to speake or thinke . The eye hath not seene , the eare hath not heard , neither can the heart of man conceiue the things that God hath prepared for those that loue him . The latter I embrace as the cheerefullest and moste currant opinion , let others bee as they thinke good of contrarie imagination Beeing ●ooted in this perswasion , I am heartned to all zealous contrition in Religion , that I may attaine more heauenly benediction . Another question would be touched though wee will not vndertake fullie to determine it : Whether wee shall know one another in heauen ? I am more carelesse in this matter , because it is curious . Let our care be to knowe whether wee shal come to heauen , then to know whether wee shall know one another in heauen . But it is cleere wee shall know one another there , though we know them not heere . For doubtles Adams knowledge in his best estate must giue place to that knowledge which we shall haue in our glorified estate . But Adam knew Eue whome he neuer saw before , and saide , This is bone of my bone , and flesh of my flesh : Therefore what reason is against it , why wee should not knowe one another in heauen , though neuer knowne heere to vs ? This is one argument in the cause . Againe who doth not know that the clarification of Christ on Mount Tabor was a liuely idea of our glorification : But when Christ was clarified , and Moses and ●lias appeared , Peter presently knew them though he neuer before knewe them : this is another good argument in the cause . Finally , it Diues knew 〈◊〉 in hell , dooth it not necessarily follow that wee all know one another in heauen , where our knowledge shall bee absolute & perfect , whether we shall know one another , so as we shall say this was my Father , Mother , Sister , Brother , &c. I can say nothing to it , but so I leaue it , and leaue th●e to God. Now to the King numortall inusible , to God onely wise be all honour and glory for euer . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A01451-e440 Matth. 2. 9. Notes for div A01451-e520 Iohn 1. Act 26. Ps●l . 14. 1. 1 King. 18. Matth. 13. Matth. 9. Act. 9. Luke 19. Matth. 4. 2. King. 4. H●ster 5. 1. Cor. 7 Hier●m● Hieron : ad Cyprian . 1. Cor. 15. Notes for div A01451-e970 Math. 24. ●2 . 38. 44 4● . 48. Luke . 17. 1● . 27. 2● . 2. Pet. 3. 4. 8 1● . 〈◊〉 18. Mat● . ● . 13 , 34 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Rom. ● . 6. 7 8. 9 &c. Apoca. 22. 12 Dan. 14. 15. 19. ●0 . 21. Gen. 18. 27. 〈◊〉 . 14 13 Gen. 32. 10. Mat. 2. 10. 11 Luke . 15. 13. Dan. 4 27. 28 Lau●en . 1. 9. Heb● 11. 25. Matt. 17. 4. Mark. 9. 5. Gen. 19. 2● . Apoc. 21. 1. Matth. 24. 35. Psal . 102. 2● . Heb. 1. 10. 11. 12. Mat. 24. 29. & 21. 2● . Heb. 13. 14. Iohn 14. 2. 3 Heb. 9. 27. Gen ▪ 2. 17. Heb. M●riend● mo●●ent . Iohn ▪ 4. 30. 4● 42. Gen. ● . 1. 20. Luke 17. 26. 1. Pet. 3. 20. 2. Pet. 3. 6. 7. 〈◊〉 11. 12. 13 1. Pet. 3. 20. Gen. 6. 14. 17. Luke 17. 26. 2. Pet. 3. 6. 7 , 10 , 11 , 12 , 13 , 14. Matt. 5. 18. and ch . 34. 35. Matth. 13. 39. verse 49. Matth. 25. Matt. 28. 20. Iohn 14. 16. Rom. 8. 21. 1. Cor. 15. 12. 15. 1. Thes . 5. 2 , 3. 1. Pet. 4. 7. 2. Pet. 3. 10. Reuel . 3. 3. Acts 17. 28. Tit. 1. 12. 13. 1. Sam. 17. 51. 1. King. 18. 28 Ephes . 2. 12. Rom. 2. 14. 15 Ouid lib. 1. 〈…〉 Gen. 6. 3. 18. First by a ●●tood afterwards 〈…〉 a doct●●ne agreeing with the 〈◊〉 . Iudg. 14. 1● . Gen. 1. 1. 3. 8. 9. &c. G●● 37. 28. 29. 2. Pet. 3. 36. Acts 17. 28. 2. P●● . ● . 7. 〈◊〉 in natura lib. quest , lib. 1 2. Tim. 3. 1. 2. Pet. 3. 4. Iude 18. 1. Tim. 4. 1. Ps●l . 19. 1. &c. 〈◊〉 . 1. 20. &c. 〈◊〉 1. 1. Math. 5. ●8 . Gen. 1. 8. 9 , 10. Psal . 136. 6. Psal . 102. 26. H●br . 1. 10. 11. 12. 1. Pet. 3. 10 11. 12. &c. Iames. 5. 17. 1. King. 17. 1. Luke . 4. 25. Ecle . 48. 3. Amos. 4. 7. &c. 1. Cor. 2. 29. 32. 31. Rom. 8. 19. 20. 21. &c. Isaith . 24. 1. 3 4. 5. 6. 7. &c. 〈◊〉 26. 14. Deut. 28. 16. Eccle. 1. 2. Ioan. 2. 8. Gen. ●9 . 13. 1 King. 22. 34. 1. Tim. 6. 17. Muk● . 4. 15. ●8 . Luke . 12. 15. 16. Math. 6. 19. 1 〈…〉 19. 〈◊〉 . 12. 33. 〈…〉 〈…〉 〈…〉 26. Iohn . 18. 36. Gen. 12. 1. Acts. ● . 3. Exod 33. 1. 7 Ge. 2. ● . & 5. 2 1. Cor. 15. 45 Gen 3. 19. Iob. 1● . 14. I●al . 6. 5. Gen. 25. 32. Hebr. 12. 16. A●●●stine 〈◊〉 . Notes for div A01451-e3590 Seneca in naturalib● quest . lib. ● . In historia Phile. 1. Pet 3. 7. 10. 11. 12. 13. 〈◊〉 1. 65. 17. & 66. 22. 〈◊〉 ● . 21. 1 1. Peter . 3. 7. &c. Math 25 6. 1. Pet. 3. 10. Isal , 102. 25. Heb. 1. 10 , 11 12. Isai . 65. 17. and 66. 22. Reuel . ●1 . 1. 1. Pet 3. 13. 1. Cor. 7. 31. 2. Pet. 3. 6. Apoc. 21. 1. Isai . 3● . ●6 Rom. 8. 20. 21 , &c. Lib. 4. dist . 4● Lib. 20. cap. 1● de 〈◊〉 Dei. 1. Cor. 7. 31 Lib. de dogma . 〈◊〉 . 2. Pet. 3. 7. 11. 12. Gen. 7. 20. Gen. 19 24. Gen 7. 20. Num. 16. 31. 32. 33. 34. Num. 11. 16. 33. 〈◊〉 1. 4. 1. Cor. 3. 12 , 13 , 14 , 15. 2. Thes . 1. 7 , 8. 1. Thes . 4. 16. 1. Cor. 15. 52. Matt. 24. 31. Notes for div A01451-e4480 Matth. 24. 36. Mar. 13. 32. 〈◊〉 1. 6. Matth. 24. 41. Matt 2● . 13. Marke 13. 33. 1. Cor. 13. 11. Apo● . 16. 15. 1. Iohn . 1. 18. 〈◊〉 Gen. cont . M●nic● . cap. 2● . Iohn . 2. 18. Gen. 4. 21. 22. &c. Gen. 4. 26. Gene. 3. 15. Exo. 12 & 13. & 16. & 20. &c. Exod. 28. 21. 2● . Exo. 18. 5. 18. Exo. 13. 3. 1● Mat. 11. 1● 1. Iohn 2. 18. Gal. 4. 4. Act 1. 7. Math. 24. 14. Rom. 10. 18. Psal . 19. 4 Col. 1. 6. P●●l . 9● 4● 2. Pet 3. 8. 1 〈◊〉 18 8. 9 &c. I●●ah . 8 19. 1. Thess . 2. 1. ● . Ephe. 56. Luke . 21. 8. Mar. 13. 5. Mat. 24. 4. Math. 24 36. Marke . 12. 32 Isaiah 8 20. Gal. 1. 8 9. Luke . 16. 29 Gal. ● . 8. I. Cor. I. ●0 . Iere. 13. 5. ● . 2 Tim. 13. 16. 2. Pet. 1. 10. Marke 13. 35. 36. 37. Zach. 1. ●1 . 1. Thess . 5. 3. Apoca. 3. 3. & 16. 15. 2. Pet. 3. 10. Math. 14. 44. Apoca. 20. 1● ●osua . 23. 14. Iob 1. 19. 1 King. 16. 10 Isai . 47. ● . 5. 7. 8. Ierem. 51. 13. Isai . 56. 12. Iam. 4. 13. 14. 15. 1. Cor. 4. 19. Act. 18. 21. 2. King. 4. 8. Macc 5. 9. &c. 1. Kin. 15. 23. 2. Chr. 16. 12. Lam. 2. 11. 12 Ezec. 16. 49. Math. 2. 16. Iudg. 3. 12. 1. Sam. 3 1. 4. 2. Sam. 4. 5. 6. 1. King. 2. 29. &c. Exod. 14. 27. 2. King. 1. 10. 2 Kin. 16. 18. Num. 16. 31. 32. Iob 1. 19. 2. King. 9. 33. Acts. 12. 23. 1. Kin. 13. 24. 2 King. 2. 24. Ester . 7. 6. Notes for div A01451-e6240 Amos 3. 7. Gene. 6. 3. 18. & cha . 7. 1. 20 Gen. 19. 7. 9. 2. Pet. 2. 7. 8. 9 Exod. 5. 1. & 6. 10 & 7. 10. & 8. 6. 13. 17. 21. & 9. 3. 10. 23. & 10. ● . 13. 22. Gen. 9. 14. Eccl. 43. 11. 12. 2. King. 20. ● . 11. Isai . 38. 5. 8. 2. Chr. 32. 24. Matth. 24. 29. Mark. 13. 10. Luk. 21. 8. 9. 27. Matth. 24. 5. Colos . 2. 18. Matth. 24. 6. Matth. 24. 7. 〈◊〉 14. 9. Io●n . 15. 20. & 16. 2. Math. 10. 17. Math. 24. 10. Mark. 13. 12. Math. 24. 12. Math. 24. 14. Math. 24. 15. Mark. 13. 14. Dan. 9. 27. Math. 14. 24. Luke 17. 23. 2. Thes . 2. 3 Mat. 24. 29. Dan. 7. 13. Apocal 1 7. Ioel. 2. 31. Luk 21. ●5 . Luk. 21. 25. L●k . ●● 26. Gen. 7. 5. Matt. 24. 38. 1. Pet. 3. ●0 . Luk. 18. 8. Ma. 24 24. ●1 Matt. 24. 6. 7. 7. 12. 14. 9. 10. 21. &c. Matt. 24. 20. 30. 30. &c. Ma● . 13. 21. Antiq. lib. 20. cap. 11. 12. 14 Act. 21. 38. 8 Chap. 5. 36. M●●h . ●4 . 6. 7 Matth. 24. 7. Leuit. 26. 16. Lamen . 2. 17. Mal. 2. 2. Deut. 18. 21. Matth. 24. 7. L●b . 20. Antiq. Cap. 2. Act. 11. 28. Matth. 24. 7. Lib. 7. de bell● . 〈◊〉 . Cap. 12. Iohn . 1. 11. Mark. 14. 43. Luk. 22. 47. Iohn . 18. 1● . Luk. 22 55 58 Mat. 25. 69. 71 Math. 24. ●2 . Ouid Metamorph . Lab. 1. Fab. 4. 2. Tim 3. 1. 1. Tim. 4. 1. Iude 18. 2. Pet 3. 3. Luk 18. 8. Matt. 24. 14. Mark. 13. 10. Act 8. 2. 3. 4. 9. 19. Acts. 10. 1. 7. 11. 17. 44. Actes . 12. 24. Act. ●3 . 1. 13. 14. 42. Act. 11. 4. 21. 2● . Act. 14. 6. 13. 26. Act. 15. 35. 39 Act. 28. 30. 6. 31. Col. 1. Rom. 1. 7. 11. 1. T●m . 3. 16. Ps●l . 19. 4. Rom 10. 18. Ioh. 15. 20. & 16. 2. Luke . 21. 12. Dan , 6. 16. Lukk . ● . 34. 1. Pet 28. Act. 2. 11. 13 Act 3. 7. Act. 4. 1. 2. 3. 5. 7. 18. 21. Act 5. 17. 29. ●0 . Acts. 5. 18. 19 29. 40. Actes 6 8. Acts 7. 57. 58 Act. 26. Act. 12. 1. 2 4. Act. 14 6. 19. Actes . 16. 19. 22. 23. 24. 33. 25. The 〈…〉 . Cornel. T●●it . Tertull de prascri●● 〈◊〉 . Acts and Monuments of the Church by Maister Fox . 〈…〉 10. Math. 18. 1. Math. 20. 20 Marke . 10. 35. Luc. 22. 24. 25. 26. Math. 5. 13. 14 15. Mark. 9. 50. Luke . 14. 34. 1. Cor. 4. 8. 9. 3. 10. 13. Luc. 2. Isa . 8. 14. Romans 9. 32 1. Pet. 2. 8. 1. Cor. 1. 23. Math. 11. 6. 1 Tim. 18. ● 19. 20. Luke . 17. 26 27. 28. 29. 30. Gen. 7. 5. 1. Pet. 3. 20. Matth. 11. 16. 17. 20. 21. 23. Luke 7 31. 32 Isai 62. 6. & 65. 2. Iere. 7. 21. 22. 23. Ezec. 16. 49. 40. &c. Gen. 2. 21. 22. Iudg. 4. 17. 21. 2. Sam. 4. 6. Act 20. 9. Luk 21. 2● . Mark 13 10. 〈◊〉 . 13. 24. 〈◊〉 24. 11. 1 Tim. 4. 1. 2. 3. 2. Pet. 3. 3. Matth. 25. 32. 33. Luk. 13. 24. 27. Luke 21.25 Isa 13. 10. Math 24. 29. 〈◊〉 11. 25. 〈◊〉 28. 31. 〈◊〉 59. 20. 〈◊〉 27. 9. 〈…〉 〈…〉 〈…〉 〈…〉 1. Tim. 2. 4. Luke . 18. 2. Thes . 2. 3. 1. Sam. 19. 13. Of the principles of their faith , swaruing from the truth . See D. Reinolds 5. conclusion , inlarged . An 1602. Romes 7. hils described by Virgil. Georg. 2 in fine , by Proper●●us Elog 〈◊〉 lib. 3 by Varro . lib. 5. 2. Thes . 2. 3. Apoc. 18. 6. Apo. 17. 2. 13 D. Downam his treatise of Antichrist , published An. 1603. Num. 21. 22. & 23 &c. Gen. 19 11. Gen 12. 15. 1. King. 1. 1 , 〈…〉 〈◊〉 24. 29. 3● 〈…〉 13. 24. Luk. 21. 25. Isa . ●3 . ●● Ezek. 32. 7. Mark. ●3 . 33. 34. 35. Math. 14. 42. Ro● . 8. 19. 20 21. 22. 23. 〈◊〉 ●5 . 23. 14 25. Deutr. 20 20. Exod. 22. 〈…〉 2. Sam. 14 3● 〈…〉 〈…〉 〈…〉 Math. 27. 45. 51. 52. 53. Mark. 15. 33. 38. Math. 27. 54. Marke . 15. 39. Math. 24. 29. 30. Mark. 13. 24. Gen. 1. 26. 29 30. Psal . 19. 1. 2. Exod. 7. 19. 20 21. Exod 8. 6. 16 24. & . 9. 1. 10 23. & 10 13. 22. & 12. 29. & 14 27. Num. 10. 1. 2 Num. 16. 28. 29. 32. 33. 34. Psal 105. 16. 27. 28. 29. 30 31. 32. 34. 35. Exod. 7 20. Exod. 8. 6. Exod 29. Psal 104. 1 2. 3. 4 29. 32 &c. Ids . 10 10. 11 12 13 14. Ios . 6. 3 , 4 , 20 Math. 24. ●● 29. Mark. 13. 24. Luk. 21 25. Isa . 13. 1● Math. 25. 2●● 8. 11. 12. ●● 33. Mark. 13. 34. 2. Pet. 3 7. 10. 11. 12. 13 14. Math. 24. 29. 30. Ioe . 2. 31. &c. 1 Thess 5. 2. R●u● . 16 15. Deutr 24. 8. Leuit. 13. & 14. Luk. 17. 12. Math. 24. 29. Mark. 13. 24. Gen. 7. Luke 19. 21. 41. 42. Math. 24. 29. 1. Pet. 4. ● . Mark. 13. 24 , 25. Notes for div A01451-e10250 Ioh. 6. 40. Ioh. 21. 24. 25. 1. Cor. 15. 34. Reu. 11. 18. & 14. 1. 2. & 20. 12. 13. 〈◊〉 . 20. 6. Ioh. 5. 25. 28 , 2● . Math. 8. 22. Ephes . 2. 1. 2 3 1. Tim. 5. 6. Col. 2. 13. ●eue . 21. 3. 24 27. 1. Cor. 15. 12 13 21 29 30 , 32 34 35 , 36 38 , 43. Mat. 22. 23. 2. Tim. 2. 16. 17 18 Iob 14. 12. Iob. 19. 35. &c Ezech. 37. 8. Dan. 12. 2. Isai . 26. 19. Psal . 17. 15. 1. Kin. 17. 22. 2 King. 4. 34 Iohn 5. 25. Matth. 9. 25. Act. 4. 2 Matt. 22. 23. Mat. 5. 45. 4● . Acts 23. 8. Iohn 14. 19. Matt. 10 15. Matth. 1● . 24. Mat. 6. 27. Luk 14. 14. 1. Cor. 15. 11. 14 , 15 , 17. 18 20. 23 , 29 , 36 37 &c. Lib. 22. de Ci●●t . Dei. ca. 25 1. Cor. 15. 1● , 13 14. &c. 1. Cor. 15. 14. 15 , 19 , 17. 1● . 19 22 , 23. 1. Cor ●5 . 20. 21. 1. Cor. 25. 22 23. 1. Thes . 4. 16 , 17 , 18. Act. 17. 18. Act. 24. 15 M●tt . 22. 31. 〈◊〉 20. 37. 1. Pet. 4. 5. 1. Pet. 3. 1. Iohn 3. 2. Reu●● . 20. 12. Iohn 5. 28. & ●1 . 24. R●ue 21. 4. Iames 5. 7. 8. Heb. 10. 34. Heb. 11. 35. 1. Cor. 15. 3● 36. 37. 38. 1. Cor. 15. 58. Luke 14. Gen. 5. 20. 2. Reg. 2. 8. 11. Matt. 28. 6. Marke 16. 1. 8 , 5 , &c. Ioh 20. 11 , &c 2. Reg. 4. 34. 2 Kin. 13. 21. Exod. 4. 3. 6. Gen. 7. Heb. 11. 11. Gen. 21. 7. 1. Cor. 15. 3● . Iohn 13. 14. 1. Kin. 17. 20. 2. King. 4. 33. 2. Kin. 13. 21. Matth. 9. 25. Luke 7. 14. 15 Iohn 11. 43. Acts 9. 40. Acts 20. 10. Gen. 1. 1. 3 26 Gen. 2. 22. Iob 19. 27. Homil. 2. Corinth . 1. Cor. 15. 50. Ioh. ● . 3. 5. 6. 7 8. 1● . 15. 16. 18. Math. 16. 16. 17. E●h . 1. 19. & 2 10. 1. Pet. 1. 3. Eccles . 3. 19. Notes for div A01451-e12270 1. Thes . 4. ●6 . 1. Sam. 2. 10. Isa . 2. 19. Reu. 6. 15. 1. Reu. 1. 7. & 6. ●5 . Isa . 13. 9. Isa● . 66. 15. 〈…〉 1. 7. 8 Dā . 12. 1. 2. 3. Iod. 2. 30. Zophan . 1. 1● Mala●● . 4. 1. Math. 16. 27. Math. 24. 30. Math. 25. 31. Luk. 21. 27. Luke 8. 17. Rom 2 16. 2. Pet. 3. 9. Gen. 3. 17. & 6 35. 18. & 7. 1. 10. Luke 17. 26. 27. Matt. 24. 38. 1. Pet. 3. 20. Gen. 19. 24. 25. Iab . 22. cap. 41 con . Faust . Ma●ichaum . Gen. 19. 3. 7. ●7 . 21. 22. Luke 13. 34. Rom. 11. 8. 18. Ezech. 2. 3. Acts 14. 26. Psal . 51. Matt. 25. 31. 32 33 34. 37. 41. 4● . Nahum . 3. 5. Deut. 31. 28. Psal . 1. 5. Mat. 25. 33. 35. ●6 . Isa . 58. 7. 8. Ezek. 18. 7 , Matt. 25. 41. 42. 43. Notes for div A01451-e13220 Ioh. 5. 22. & 1. 27. 1. Cor 1. 7 8. & 11. 26. Phil. 2. 10. & 3. 20. Matt. 26. 27. Col. 34. 1. Thes . 1. ●0 ▪ & 2. 9. Math 24. 30. Math. 25. 31. Luk. 21. 27. & 22. 69. 1. Thess . 4. 16 & 5. 23. Rom. 2. 16. 2. Cor. 5 10. Rom. 14. 10 Act. 17 , 31. Hebr. 9 28 & 10. 25. 37. Iacob 5 7. 8. 9 Apoc. 22. 7. 12 ●0 . 2 Tim 4. 1. Phil 3 ●0 . 21 1. Pet. 1. 7. & 4. 5. 7. & 5. 4. 2. Pet 3. 4. 10. 12. Tit. 2. 13. 1. Iohn . 2. 28. & 3. 2. Iud. 24. Apoc. 1. 7. 25. 2. Thess 1. 7. 8 10. Act. 10. 42. Psal . 62. 9. Psal . 39 ● . 9. Psal . 8. 5 Psal . 29. 5. Iob. 1. 21. & 8 9. & 25. 6. Psal . 82. 7. & 94. 20. & 103 14. & 104. 4. 6. & 146. 3. Eccle. 4. 3. Hebr. 2. 6. 1. Pet. 1 24. Isai . 40. 7. Isai 31. 3 & 5● 8. ●2 . Psal . ●02 . Isai . 3. 14. Math. 39. 2● 1. Cor. 6. ●● Notes for div A01451-e13750 Acts. 8 32. Matt. 16. 27. & 25. 31. 6. & 24 30. Psal . 58. 10. Psa . 149. 5. ● . Tim. 4. 7. Iud. 8. 21. Rom. 6. 16. 18. 22. Iohn 15. 14. Mark. 3. 33. Luk● 24. Marke 1. Cant. 5. 1. A●● . in . lib. de Iacob . & vita beata . lib. c. 6. G●●g . ●om● 3. 〈◊〉 Euan. Iustit lib. 2. 〈◊〉 ●6 . sect , 11 Iere. 11. 20. Marke 14. 62 ▪ Luke 9. 26. 2. Thes . ● . 1. 7. 8. 2. Pet 3. 4. 10 Apoc. 1. 7 1 ▪ Gen. 37. 7● 8 , 9. 11. 1. Sam. 19. 2. Lam 1. 2. 3. 5. 7. 10. Psal . 3. 18 ▪ Iosh . 6. 15. Matt. 27. 48. Iohn 19. 29. Math. 5 39. Luk. 6. 29. Math 11. 29. Col. 3. 1● . Acts. 7. 60 ▪ 〈◊〉 . 23. 34. 〈◊〉 . 2. 34. Notes for div A01451-e14380 Math. 26. 27. 24. 30. & 25. 31. & 26. 64 Dan. 7. 10. 2. Cor. 5 10. Luk. 1. 28. & 2. 9. 1. Thes . 4. 16. 2. Thes . 1. 7. 8. ●0 Tit. 2. 13. Hebr. 9. 28. 1. Pet. 1. 7. 2. Pet. 3. 4. 10. 12. Math. 16 27. Iud. 24 Apoc. 1. 7. Math. 24. 30. Math. 25. 31. Math. 26. 64. Mark. 13. 26. Luke . 21. 27. Iud. 14. Exod 12. 29. 2. Kin , 19. 35. Isai . 37. 3● . Exod. 19 , 16. Hebr. 12. 2● . Exod. 20. 19. Hag , 2 , 7 ▪ Hebr. 12 , 26. Exod. 10. 22. 23. Wis . 17. 2. & 18. 1. Math 27 51. 52 53 54. & 24 29. 43. Gen. 15. 5. & ▪ 50. 16. 17. Mark. 13. 24. Luk. 21. 25. Reuel . 1. 7. 2 Pet. 3. 7. 10. 11. 12. 14. Gen. 32. 7. Exod 14 10. & 19 16. Deut. 5 5. 1. Sam. 7 7. Hest . 4. 1 Sam. 17. 11 & 28 5. Dan. 9. Math. 28. 2. 34 Ioh. 18. 6. Exod 19. 16 & 20 18. Deut. 5 24. & 18. 6. Heb. 12. 8. Soph 1. 10. Apoc 18. 1 , 2. 3. Luk. 2. 10. 14. 30. 38. Isai 42. 13. M●th . 24. 30 ▪ Apo● 17. Dan. 7. 13. 1. Thes . 4. 16. Iod. 32. Verse 12. Matt. 25. 32. Notes for div A01451-e15210 Li● . ● de Dog. Ecclesia . 1. Cor. 15. 3● 52. 1. Thes . 4. 13 14. 15. 16. 17. Math. 25. 32. 33. 34. 41 4● . Math. 10. Rom. 14. 10. 2 Cor. 5. 10. Reuel . 6 12. 13. 14 15 16. 17. Luke . 23 3● Isai . 3. 14. Matt 19 18. Luke . 22. 30. 1. Cor. 6. 3. Apoc. 22. 11. 15. Mat. 25. 41. 42. 2. Pet. 4. 1 Cor. 6. 3. Vers . 6. Math. 26 48. ●9 . Isai . 66. 22. 2 Pet. 3. 1● . Isa 65. 17. Apoc. 21. 1. Rom 8. 19. 20 21. 22. 2. Thes . 2. 8. Notes for div A01451-e15840 Gen. 31. 32. 33. 37. Reuel . 20. ●2 . 〈…〉 12. & 11● 14. Psal . 90. 9. ● . Sam. 15 3. Rom. 2. 1● . 16. S●● 1. 1● . Psal 49. 16. Iob 8. 14. Psal . Isai 65. 6. 〈◊〉 . ●● . 14. ●om . 2. 16. Obi● . 4. 1. Cor. 15. Luk. 12. Iob. 31 , 31. Iam 4 , 13 , 14 Luke . 12. 16. 17. 19. Rom. 2 5. 6. 1. Cor. 5. 10. Mat. 16. 1● . Mat 25. 41 ▪ 43. 46. Iohn . 5. 2● . Mat 12. 32. Mar. 3. ●8 . 29. Matt. 12. 36. 37. Iob. 20. 29. Matt. 12. 34 Cypr. li. 1. ep 1. Luke 16. 24. Psal . 34. 13. Matt. 22. 4. Notes for div A01451-e16940 Isai . 45. 23. Matth. 7. 23. Luke 17. 30. & 22. 69. Exod. 9. 14. Iete . 1. 11 ▪ Gen. ● 14. 15. 16 , 17 , 23 , 24 Gen. 7. 20. Gen. 19. 24. Exod. 12 29. Exod. 14. 27. Exod. 17 14. Num. 21. 24. 33. I●●●t . 24. 14. Num. 12. 10. Num. 16. 31. Num. 21. 6. Iosua . 5. 22. 25. 26. 1 Sam. 4. 18 1. Sam. 13. 13 2. Sam. 6. 7. 1 Kin. 13. 24. 2. Kin. 19. 2● . 2. King. 2. 23. 1. King. 5. 27. 1. Sam. 17. 49 Act. 5. 5. 10. Act. 12. 23. Prou. 13. 14. 24. & 15. 5. 12 31. 32. & 17. 20. Prou. 13. 24. Psal . 23. 4. Iob. 41. 10. Psal . 50. 3. Psal . ●04 . 7. 1 Pet. 4. 17 18 Prou. 2. 21. 22 M●l . 3. 2 ▪ Heb● . 10. 31. Psal . 150. Luk. 3. 17. 2. ●●es 1. 9. M●t 2● . Iudg. 7. 14. 〈◊〉 . 2● Mark. 13. 25. Iob 9. 2 , Gen. 9. 22. 25 Notes for div A01451-e18210 Math. 25. 31. 32. 33. 34. 35. 36. 37. 38. 39 ●0 . Math. 25 1. ● . 3. 4 5 ▪ & 33. Math. 13. 25. 47. Psal . 26 5. Act. 19. 41 G●n . 4. 12. 14 Gen. 26 63. 1● . Gen 1● . ● . 3. 5 Isa● . 5. 2. 11. 12. Reuel . 18. 4 5. 6. Act 9. ● . 15. Rom. 1. 7. 1. Cor. 1. 2 Math. 9. ● . Reuel 20 11. 12. 13 chap. 3. ● . & 21. 27. Mat. 25. 34. 35. 36. Mat. 25. 41. 42. 43. Iohn 5. 29. Matt. 25. 34. 〈◊〉 11. 28. Iohn . 5. Matt 25. 34. Iohn 12. Iohn 14. 2. 3. Mat. 25. 34. Gen. 3. 16. 1● . 18. 15. Gen. 12. 3 Ephe. 1. 3. 2. Cor. 1. 3. 1. Pet. 1. 3. Mat. 25. 32. Gal. 2. 21. Ephe. 1. 6. & 2. 5. & 24. Rom. 9. 11. 2. Tim. 4. 22. Tit. 1. 4. & . 2. 11. & . 3. 7. Math 25. Verse . 41. Gen. 27. 38. Heb. 12. 16. 17. Gen. 27. 33. Math. 25. Vers . 34. 41. Luk 16. 19 23 14. 25. 26. 27. 28. Gen 4. 1. 〈◊〉 . 2. Sam. 14. 32. Ps●l . 29. 3. 4. 5 Psal . 5 5 6. & 34. 17 Math. 7 23. & 25. 12. Psal . 4● 2. & 1. 8. ●4 . Psal . 36. 1● . & 4. 2. 2. Psal . 80. 10. Psal . 25. 9. Ioh 16. 22. Ioh. 13. 8. Mat 25. 3● . 41. 34. 41. Os● . 13. 9 Psal . 62. 11. & ●16 5. & 119 & 145 156. ●8 . Math 25. 41. 46 & ●●3 . Luk. 23. 3● . Math. 3. 13. Math. 23. 38. Verse . 30. Mat. 25. 41. 49. Bernard 9. Psal . 60. Psal . 40. Esai . vlt. Iere 8. Ezech. 38. Reuel . 14. Reuel . 16. L●ke 16. 19. 22 , 23 , 24 , 25 26 , 28. Gen. 17 34. 38. Hebr. ●2 . 16. 17. Gen. 3. 24. Matt. 25. 41. Matt. 27. 63 , 64 , 65 , 66. Iohn . 3. 36. Matth. 3. 7. Horat in ar● Poet. Psal . 18. 〈◊〉 10 , 11 , 12 , 13 14 , 15. 1. Sam. 4. 7 , 8. Iob 26. 11. Isai . 50. 2 , 3. Iere. 4. 23 , 24 , 25 , 26 , 28. 2. Sam. 3. 12. Iere. 5. 16. 17. & 16 , 10 , 13 , 14 , 16 , 18. Deu● 32. 22 , 〈◊〉 24 , 25 , 26. Mat● 25. 4● . Vers . 41. Ma●● , 25. 41. Matt 〈◊〉 Luke . 3. 9. 〈◊〉 Ma● 9. 43. 44 , 45 , 4● . Matt. 8. 12. Matt. 13. 〈◊〉 Matt. 2● 〈◊〉 Matt. 25. 46. Luke 13. 2● Matt. 8. 29. Mar● 〈◊〉 Luke 8. 26. Luke 18. 3● 〈◊〉 1● 2● . Ma●●●3 . Luke 1● 23. 24 , 25 26. Gen. 3. 22 , 2● 24. Luk. 3. 12. 13. 14. Notes for div A01451-e20870 Reuel . 21. 4. 5. 6. 7. 24. 10. 11 12. 13. &c. Reuel . 22. 1. 2. 3. 4. 5. 14. Phil. 3. 21. 1. Cor. 13 12. Exod. 33. 20. Ioh. 17. 3. Ioh. 8 5. ● . Math. 13. 16. M●th 17. 4. ● Cor. 124. 〈◊〉 20. 18. 19. 〈◊〉 5. 24. & 18. 16. Ex. 19. 16. 17. 18 19. Exod. 24. 18. Exod. 33. 9. Exod. 34. 28. 29. 30. 33. 34. 〈◊〉 . 〈◊〉 1● . 11. Psal . 2●● . ● K●ng . 1. 10. Math. 2. 2. Luke . 2. 9. 13. 1● . Math. 20. 13. 14. 15. Math. 13. 43. Dan. 12. 3. Math. 22. 30 Make. 12. 25. Luk. 20. 34. 〈◊〉 . 36 Luke . 22. 30. Math. 19. 28. 1. Cor. 15. 10. 1. Cor. 6. 2. 3. Rom. 2. 6. Dan. 12. 3. Math. 11. 22. Luke . 10 , 13. 14. Iohn . 14. 1. Math. 22. 30. Mark. 22. 25. Luke 20. 36. Math. 13. 8. Math. 2 5. Reuel . 14. 4. Math. 5. 19. Math. 20. 27. 2. Cor. 9. 6. 1 , Cor. 15. 4● 4. ●3 , 44 , Math. 19. 28. Luke . 22. 30. ●3 . Apo● . 22. 1. 2. 3. 4. 5. Reuel . 21. 1. 2. 3. 4. 5. Gen. 2. 2● Marke 9. 4. ● . Math. 17. 4. Luke . 9. 28. ●9 30. &c. Luc. 16. 22. ●3 24. &c. 
A27062	----	Two treatises tending to awaken secure sinners viz., 1. The terror of the day of judgment, from 2 Cor. 5. 10, 2. The danger of slighting Christ and his Gospel, from Matth. 22. 5 / by Richard Baxter. Baxter, Richard, 1615-1691. 1696 Approx. 328 KB of XML-encoded text transcribed from 133 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A27062 Wing B1443 ESTC R16419 12545681 ocm 12545681 63044 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27062) Transcribed from: (Early English Books Online ; image set 63044) Images scanned from microfilm: (Early English books, 1641-1700 ; 305:12) Two treatises tending to awaken secure sinners viz., 1. The terror of the day of judgment, from 2 Cor. 5. 10, 2. The danger of slighting Christ and his Gospel, from Matth. 22. 5 / by Richard Baxter. Baxter, Richard, 1615-1691. Baxter, Richard, 1615-1691. Terror of the day of judgment. Baxter, Richard, 1615-1691. Danger of slighting Christ and his gospel. [5], 151 p. Printed for Jonas Luntley ..., London : 1696. Pages, 25, 37, 43-76, 90-97, and 119-126 are tightly bound in the filmed copy. Pages 20-131 photographed from Princeton Theological Seminary Library copy and inserted at the end. Advertisement: p. 151. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2005-11 Emma (Leeson) Huber Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion TWO TREATISES Tending to awaken Secure Sinners . Viz. 1. The Terror of the Day of Judgment , from 2 Cor. 5. 10. 2. The Danger of slighting Christ and his Gospel , from Matth. 22. 5. By RICHARD BAXTER . The Gift of the Author . LONDON , Printed for Jonas Luntley at the Three Bibles in Little Lincolns-Inn-fields . 1696. To the Ignorant or Careless Reader . SEeing the Providence of God hath commanded forth these plain Discourses , I shall hope ( upon Experience of his dealing in the like Cases with me ) that he hath some work for them to do in the World. Who knows but they were intended for the saving of thy Soul , by opening thine Eyes , and awaking thee from thy Sin , who art now in reading of them ! Be it known to thee it is the certain Truth of God , and of high Concernment to thy Soul that they treat of , and therefore require thy most sober Consideration . Thou hast in them ( how weakly soever managed by me ) an Advantage put into thy Hand from God , to help thee in the greatest Work in the World , even to prepare for the great approaching Judgment , and not to slight Christ and his Gospel . In the Name of God , I require thee cast not away this Advantage : Turn not away thine Ears or Heart from this warning that is sent to thee from the living God! Seeing all the World cannot keep thee from Judgment , let not all the World be able to keep thee from a speedy and serious Preparation for it . Do it presently , lest God come before thou art ready . Do it seriously , lest the Tempter over-reach thee , and thou shouldst found among the foolish Self-deceivers when it is too late to do it better . I intreat this of thee on the behalf of thy Soul , and as th● und●●●st thy everlasting Peace with God , that 〈◊〉 wouldest afford these Matters thy deepest Consideràtion . Think on them , whether they are not true and weighty : Think of them lying down and rising up . And seeing this small Book is faln into thy hands , all that I would beg of thee concerning it , is , that thou wouldst bestow now and then an Hour to read it , and read it to thy Family or Friends as well as to thy self : and as you go , consider what you read , and pray to the Lord to help it to thy Heart , and to assist thee in the Practice , that it may not rise up in Judgment against thee . If thou have not leisure at other , take now and then an Hour on the Lord's Days , or at Night to that purpose : and if any Passage through brevity ( specially near th● Beginning ) seem dark to thee , read it again and again , and ask the help of an Instructer , that thou mayest understand it . May it but help thee out of the Snares of Sin , and promote the saving of thy Immortal Soul , and thy Comfortable Appearance at the great Day of Christ , I have the thing which I intended and desired . The Lord open thy Heart , and accompany his Truth with the Blessing of his Spirit . Amen . A Discourse of the Terror of the Day of Judgment . 2 Cor. 5. 10 , 11. For we must all appear before the Judgment-Seat of Christ , that every one may receive the things done in his Body , according to that he hath done , whether it be good or bad . Knowing therefore the Terrors of the Lord , we perswade Men. IT is not unlikely that some of those Wits that are taken more with things new than with things necessary , will marvel that I choose so common a Subject , and tell me that they all know this already . But I do it purposely upon these following Considerations . 1. Because I well know it is these common Truths that are the great and necessary things which Mens everlasting Happiness or Misery doth most depend upon . You may be ignorant of many Controversies and in●eriour Points , without the Danger of your ●ouls , but so you cannot of these Fundamentals . ● . Because it 's apparent by the Lives of Men , that few know these common Truths savingly , that think they know them . 3. Because there are several Degrees of knowing the same Truths , and the best are imperfect in Degree ; the principal Growth in Knowledg that we should look after , is not to know more Matters than : 〈◊〉 knew before , but to know that better and with a clearer Light and firmer Apprehension , which we da●kly and slightly knew before . You may more safely be without any Knowledg at all of many lower Truths , than without some ●arther Degree of the Knowledg of those which you already know . 4. Besides , it is known by sad Experience , that many perish who know the Truth , for want of the Consideration of it , and making use of what they know , and so their Knowledg doth but condemn them . We have as much need therefore to teach and help you to get these Truths which you know , into your Hearts and Lives , as to tell you more . 5. And indeed , it is the Impression of these great and Master-Truths , wherein the Vitals and Essentials of God's Image upon the Soul of Man doth consist : and it is these Truths that are the very Instruments of the great Works that are to be done upon the Heart by the Spirit and our selves . In the right use of these it is that the principal Part of the Skill and holy Wisdom of a Christian doth consist ; and in the diligent and constant Use of these lieth the Life and Trade of Christianity . There is nothing amiss in Mens Hearts or Lives , but is for want of sound Knowing and Believing , or well using these Fundamentals . 6. And moreover , methinks in this Choice of my Subject , I may expect this Advantage with the Hearers , that I may spare that Labour that else would be necessary for the Proof of my Doctrine : and that I may also have easier Access to your Hearts , and have a suller Stroak at them , and with less Resistance . If I came to tell you of any thing not Common , I know not how far I might expect Belief from you . You might say , These things are uncertain to us , or all Men are not of this Mind . But when every Hearer confesseth the Truth of my Doctrine , and no Man can deny it , without denying Christianity it self ; I hope I may expect that your Hearts should the sooner receive the Impression of this Doctrine , and the sooner yield to the Duties it directs you to , and the easier let go the Sins which from so certain a Truth shall be discovered . The Words of my Text , are the Reason which the Apostle giveth both of his perswading other Men to the Fear of God , and his Care to approve to God his own Heart and Life . They contain the Assertion and Description of the Great Judgment , and one Use which he makes of it . It assureth us that judged we must be , and who must be so judged , and by whom , and about what , and on what Terms , and to what End. The meaning of the Words , so far as is necessary , I shall give you briefly . We all , both we Apostles that preach the Gospel , and you that hear it , must , willing or unwilling , there is no avoiding it , appear , stand forth , or make your appearance , and there have your Hearts and Ways laid open , and appear as well as we . Before the Judgment-seat of Christ , i. e. before the Redeemer of the World , to be judged by him as our Rightful Lord. That every one , even of all Mankind , which are , were , or shall be , without Exception ; may receive , that is , may receive his Sentence , adjudging him to his due ; and then may receive the Execution of the Sentence , and may go from the Bar with that Reward or Punishment that is his due according to the Law by which he is judged . The things done in his Body , that is , the due Reward of the Works done in his Body ; or as some Copies read it , The things proper to the Body , i. e. due to the Man , even Body as well as Soul , according to what he hath done , whether it be Good or Bad ; i. e. this is the Cause to be tried and judged , whether Men have done well or ill , whilst they were in the Flesh , and what is due to them according to their Deeds . Knowing therefore , &c. i. e. being certain therefore that these Things are so , and that such a terrible Judgment of Christ will come , we perswade Men to become Christians and live as such , that they may then speed well , when others shall be destroyed ; or as others , Knowing the Fear of the Lord , that is , the true Religion , we perswade Men. Doct. 1. There will be a Judgment . Doct. 2. Christ will be the Judg. Doct. 3. All Men shall there appear . Doct. 4. Men shall be then judged according to the Works that they did in the Flesh , whether Good or Evil. Doct. 5. The End of Judgment is , that Men may receive their final Due by Sentence and Execution . Doct. 6. The Knowledg and Consideration of the terrible Judgment of God , should move us to perswade , and Men to be perswaded to careful Preparation . The ordinary Method for the handling of this Subject of Judgment should be this . 1 st . To shew you what Judgment is in the General , and what it doth contain : and that is , 1. The Persons . 2. The Cause . 3. The Actions . 1. The Parties are , ( 1. ) The Accuser . ( 2. ) The Defendant . ( 3. ) Sometime Assistants . ( 4. ) The Judg. 2. The Cause contains , ( 1. ) The Accusation . ( 2. ) The Defence . ( 3. ) With the Evidence of both . ( 4. ) And the Merit . The Merit of the Cause is as it agreeth with the Law and Equity . 3. The judicial Actions are , I. Introductory , 1. Citation . 2. Compulsion , if need be . 3. Appearance of the Accused . II. Of the Essence of Judgment , 1. Debate by , ( 1. ) The Accuser . ( 2. ) Defendant , called the Disceptation of the Cause . 2. By the Judg. 1. Exploration . 2. Sentence . 3. To see to the Execution : But because this Method is less sutable to your Capacities , and hath something humane , I will reduce all to these following Heads . 1. I will shew what Judgment is . 2. Who is the Judg : and why . 3. Who must be judg'd . 4. Who is the Accuser . 5. How the Citation , Constraint and Appearance will be . 6. What is the Law by which Men shall be judged . 7. What will be the Cause of the Day , what the Accusation , and what must be the just Defence . 8. What will be the Evidence . 9. What are thos● frivolous insufficient Excuses by which the Unrighteous may think to escape . 10. What will be the Sentence , who shall die , and who shall live , and what the Reward and Punishment ●s . 11. What are the Properties of the Sentence . 12. What and by whom the Execution will be . In ●hese particular Heads we contain the whole Doctrine of ●his Judgment , and in this more familiar Method shall ●andle it . I. For the first Judgment , as taken largely , comprehendeth all the sorementioned Particulars ; as taken more strictly for the Act of the Judg , it is the Trial of a controverted Case . In our Case note these things following . 1. God's Judgment is not intended for any Discovery to himself of what he knows not already , he knows already that all Men are , and what they have done , and what is their Due : But it is to discover to others and to Men themselves the ground of his Sentence , that so his Judgment may attain its End , for the glorifying ●his Grace on the Righteous , and for the convincing the Wicked of their Sin and Desert , and to shew to all the World the Righteousness of the Judg , and of his Sentence and Execution . Rom. 3. 4 , 26. and Rom. 2. 2. 2. It is not a Controversy therefore undecided ●in the Mind of God , that is there to be decided ; but only one that is undecided , as to the Knowledg and Mind of Creatures . 3. Yet i● not this Judgment a bare Declaration , but a Decision , and so a Declaration thereupon : the Cause will be then put out of Controversy , and all farther Expectation of Decision be at an End ; and with the Justified there will be no more Accusation , and with the Condemned no more Hope for ever . II. For the second Thing , who shall be the Judg ; I answer , The Judg is God himself by Jesus Christ . 1. Principally , God as Creator . 2. As also , God as Redeemer ; the humane Nature of Jesus Christ having a derived subordinate Power . God lost not his Right to his Creature either by Man's Fall , or the Redemption by Christ , but by the latter hath a new farther Right : but it is in and by Christ that God judgeth : For as meer Creator of innocent Man , God judgeth none , but hath committed all Judgment to the Son , who hath procured this Right by the redeeming of fallen Man , Joh. 5. 22. But as the Son only doth it in the nearest Sense , so the Father as Creator doth it remotely and principally . 1. In that the Power of the Son is derived from the Father , and so standeth in Subordination to him as Fountain or Efficient . 2. In that the Judgment of the Son ( as also his whole Mediatorship ) is to bring Men to God their Maker as their ultimate End , and recover them to him from whom they are faln ; and so as a Means to that End , the Judgment of the Son is subordinate to the Father . From hence you may see these following Truths worthy your Consideration . 1. That all Men are God's Creatures , and none are the Workmanship of themselves or any other ; or else the Creator should not judg them on that Right . 2. That Christ died for All , and is the Redeemer of the World , and a Sacrifice for All , or else he should not judg them on that Right . For he will not judg Wicked Men as he will do the Devils , as the meer Enemies of his Redeemed Ones , but as being themselves his Subjects in the World , and being bought by him , and therefore become his own , who ought to have glorified him that bought them , 2 Cor. 5. 14 , 15. 2 Pet. 2. 1. 1 Cor. 6. 19 , 20. 1 John 2. 2. Heb. 2. 9. 1 Tim. 2. 6 , 7. 3. Hence it appeareth that all Men were under some Law of Grace , and did partake of some of the Redeemer's Mercy . Tho the Gospel came not to all , yet all ●ad that Mercy which could come from no other Foun●in but his Blood , and which should have brought them ●●arer to Christ than they were , ( though it were not ●fficient to bring them to Belief ) and which should ●ave led them to Repentance , Romans 2. 4. For ●e neglecting of which they justsy perish , and not ●eerly for sinning against the Law that was given Man in ●nnocency : Were that so , Christ would not judg them 〈◊〉 Redeemer , and that for the Abuse or not Improvement of his Talents , as he tells us he will do , Mat. ●5 . per to●um . 4. If God will be the Judg , then none can expect ●y any Shifts or Indirect Means to escape at that Day . For how should it be ? 1. It is not possible that any should keep out of Sight , or hide their Sin and the Evil of their Actions , and so delude the Judg : God will not be mocked now , nor deceived then , Gal. 6. 7. they grosly deceive themselves that imagine any such thing : God must be Omni●cient and All-seeing , or he cannot be God. Should you ●ide your Cause from Men and from Devils , and be ignorant of it your selves , yet cannot you hide it from God. Never did there a Thought pass thy Heart , or a Word pass thy Mouth , which God was not acquainted with : and as he knows them , so doth he observe them . He ●s not as impersect Man , taken up with other Business , so that he cannot mind All. As easy is it with him t● observe every Thought , or Word , or Action of thine , as if he had but that one in the World to observe ; and ●s easy to observe each particular Sinner , as if he had not another Creature to look after in the World. He is a Fool indeed that thinks now that God takes no notice of him , Ezek. 8. 12. and 9. 9. or that thinketh then to escape in the Croud : He that found out one Guest that had not on a Wedding-Garment , Mat. 22. 12. will then find out every unholy Soul , and give him so sad a Salutation as shall make him speechless . Joh. 11. 11. For he knoweth vain Man ; be seech Wickedness also , and will be not consider it ? 2. It is not possible that any should escape at that Day by any Tricks of Wit and false Reasoning in their own Defence . God knoweth a sound Answer from an unsound , and a Truth from a Lie. Righteousness may be perverted here on Earth , by out-witting the Judg ; but so will it not be then . To hope any of this , is to hope that God will not be God. It is in vain then for the unholy Man to say he is holy ; or for any Sinner to deny , or excuse , or extenuate his Sin ; to bring forth the Counterfeit of any Grace , and plead with God any Shells of hypocritical Performances , and to think to prove a Title to Heaven ▪ by any thing short of God's Condition : all these will be vain Attempts . 3. And as impossible will it prove by Fraud or Flattery , by Perswasion or Bribery , or by any other Means , to pervert Justice by turning the Mind of God who is the Judg : Fraud and Flattery , Bribery and Importunity may do much with weak Men , but with God they will do nothing . Were he changeable and partial , he were not God. 4. If God be Judg , you may see the Cavils of Infidels are foolish , when they ask , How long will God be in trying and judging so many Persons , and taking an Account of so many Words , and Thoughts , and Deeds ? Sure it will be a long Time , and a difficult Work. As if God were as Man that knoweth not things till he seek out their Evidence by particular Signs . Let these Foo●s understand , if they have any Understanding , that the infinite God can shew to every Man at once , all the Thoughts , and Words , and Actions that ever he hath been guilty of . And in the twink of an Eye , even at one view , can make all the World to see their Ways and their Deservings , causing their Consciences and Memories to present them all before them in such a sort , as shall be equivalent to a verbal Debate , Psal . 50. 21 , 22. he will set them in Order before them . 5. If Jesus Christ be the Judg , then what a Comfort must it needs be to his Members , that he shall be Judg that loved them to the Death , and whom they loved above their Lives , and he who was their Rock of Hope and Strength , and the Desire and Delight of their Souls ! 6. And if Jesus Christ must be the Judg , what Confusion will it bring to the Faces of his Enemies , and of all that set light by him in the Day of their Visitation ? to see Mercy turned against them , and he that died for them now ready to condemn them , and that Blood and Grace which did aggravate their Sin , to be pleaded against them to the Increase of their Misery : How sad will this be ? 7. If the God of Love , and Grace , and Truth , be Judg , then no Man need to fear any Wrong . No Subtlety of the Accuser , nor Darkness of Evidence ; no Prejudice or Partiality , or whatsoever else may be imagined , can there appear to the Wrong of your Cause . Get a good Cause and fear nothing : and if your Cause be bad , nothing can deliver you . III. For the third Point , Who are they that must be judged ? Answ . All the rational Creatures in this lower World. And it seems Angels also , either all or some : But because their Case is more darkly made known to us , and less concerns us , we will pass it by . Every Man that hath been made or born on Earth ( except Christ , who is God and Man , and is the Judg ) must be judged . If any foolish Infidels shall say , Where shall so great a Number stand ? I answer him , That he knoweth not the things Invisible ; either the Nature of Spirits and spiritual Bodies , nor what Place containeth them , or how ; but easily he may know that he that gave them all a Being , can sustain them all , and have room for them all , and can at once disclose the Thoughts of all , as I said before . The first in Order to be judged are the Saints , Mat. 25. and then with Christ they shall judg the rest of the World , 1 Cor. 6. 2 , 3. not in an equal Authority and Commission with Christ , but as the present Approvers of his righteous Judgment . The Princes of the Earth shall stand then before Christ even as the Peasants , and the Honourable as the Base ; the Rich and the Poor shall meet together , and the Lord shall judg them all , Prov. 22. 2. No Men shall be excused from standing at that Bar , and giving up their Account , and receiving their Doom . Learned and unlearned , young and old , godly and ungodly , all must stand there . I know some have vainly imagined that the Righteous shall not have any of their Sins mentioned , but their Graces and Duties only ; but they consider not that things will not then be transacted by Words as we do now , but by clear Discoveries by the infinite Light ; and that if God should not discover to them their Sins , he would not discover the Riches of his Grace in the Pardon of all these Sins : even then they must be humbled in themselves that they may be glorified , and for ever cry , Not unto us Lord , but unto thy Name be the Glory . IV. For the fourth Particular , Who will be the Accuser ? Answ . 1. Satan is called in Scripture the Accuser of the Prethren , Revel . 12. 10. and we find in Joh ▪ 1. and other Places , that now he doth practise it even before God : and therefore we judg it probable that he will do so then . But we would determine of nothing that Scripture hath not clearly determined . 2. Conscience will be an Accuser , though especially of the Wicked , yet in some sense of the Righte●us , for it will tell the Truth to all ; and therefore so far as Men are faulty , it will tell them of their Faults . The Wicked it will accuse of unpardoned Sin , and of Sin unrepented of ; the Godly only of Sin repented of and pardoned . It will be a Glass wherein every Man : may see the Face of his Heart and former Life , Rom. 1. 15. 3. The Judg himself will be the principal Accuser ; for it is he that is wronged , and he that prosecutes the Cause , and will do Justice on the Wicked . God judgeth even the Righteous themselves to be Sinners , or else they could not be pardoned Sinners . But he judgeth the Wicked to be impenitent , unbelieving , unconverted Sinners . Remember what I said before , that it is not a verbal Accusation , but an opening of the Truth of the Cause to the view of our selves and others , that God will then perform . Nor can any think it unworthy of God to be Mens Accuser by such a Disclosure , it being no Dishonour to the purest Light to reveal a Dunghil , or to the greatest Prince to accuse a Traitor . Nor is it unmeet that God should be both Accuser and Judg , seeing he is both absolute Lord , and perfectly Just , and so far beyond all suspition of Injustice . His Law also doth virtually accuse , Joh. 5. 45. but of this by it self . V. For the fifth Particular , How will the Sinners be called to the Bar ? Answ . God will not stand to send them a Citation , nor require them to make their voluntary Appearance : but willing or unwilling he will bring them in . 1. Before each Man's particular Judgment , he sendeth Death to call away his Soul , a surly Serjeant that will have no Nay : How dear soever this World may be to Men , and how loth soever they are to depart , away they must , and come before the Lord that made them ; Death will not be bribed . Every Man that was set in the Vineyard in the Morning of their Lives , must be called out at Evening to receive according to what he hath done : then must the naked Soul alone appear before its Judg , and be accountable for all that was done in the Body , and be sent before till the final Judgment to remain in Happiness or Misery , till the Body be raised again and joined to it . In this Appearance of the Soul before God , it . seemeth by Scripture , that there is some Ministry of Angels ; for Luke 16. 22. it is said that the Angels carried Lazarus , that is , his Soul , into Abraham's Bosom . What local Motion there is , or Situation of Souls , is no fit Matter for the Enquiry of Mortals ; and what it is in this that the Angels will do , we cannot clearly understand as yet ; but most certain it is , that as soon as ever the Soul is out of the Body , it comes to its account before the God of Spirits . 2. At the end of the World the Bodies of all Men shall be raised from the Earth , and joined again to their Souls , and the Soul and Body shall be judged to their endless State ; and this is the great and general Judgment where all Men shall at once appear . The same Power of God that made Men of nothing , will as easily then new-make them by a Resurrection , by which he will add much more Perfection , even to the Wicked in their Naturals , which will make them capable of the greater Misery ; even they shall have immortal and incorruptible Bodies , which may be the Subjects of immortal Wo , 1 Cor. 15. 53. John 5. 28 , 29. Of this Resurrection and our Appearance at Judgment , the Angels will be someway the Ministers : as they shall come with Christ to Judgment , so they shall sound his Trumpet , 1 Thess . 4. 16. and they shall gather the Wicked out of God's Kingdom , and they shall gather the Tares to burn them , Matth. 13. 39 , 40 , 41. in the End of the World the Angels shall come forth and sever the Wicked from among the Just , and shall cast them into the Furnace of Fire , Matth. 17. 49 , 50. VI. For the sixth Particular , What Law is it that Men shall be judged by ? Answ . That which was given them to live by : God's Law is but the Sign of his Will to teach us what shall be due from us and to us : before we fell he gave us such a Law as was sutable to our Perfection ; when we had sinned and turned from him , as we ceased not to be his Creatures , nor he to be our Lord , so he destroyed not his Law , nor discharged or absolved us from the Duty of our Obedience . But because we stood condemned by that Law , and could not be justified by it , having once transgressed it , he was pleased to make a Law of Grace , even a new , a remedying Law , by which we might be saved from the deserved Punishment of the Old. So we shall be tried at Judgment upon both these Laws , but ultimately upon the last . The first Law commanded perfect Obedience , and threatned Death to us if ever we disobeyed ; the second Law finding us under the Guilt of Sin against the first , doth command us to repent and believe in Christ , and so return to God by him , and promiseth us pardon of all our Sins upon that Condition , and also if we persevere , everlasting Glory . So that in Judgment though it must be first evinced that we are Sinners , and have deserved Death according to the Law of pure Nature ; yet that is not the Upshot of the Judgment . For the Enquiry will be next , whether we have accepted the Remedy , and so obeyed the Law of Grace , and performed its Condition for Pardon and Salvation , and upon this our Life or Death will depend . It is both these Laws that condemn the Wicked , but it is only the Law of Grace that justifieth the Righteous . Obj. But how shall Heathens be judged by the Law of Grace , that never did receive it ? Answ . The express Gospel some of them had not , and therefore shall not directly be judged by it ; but much of the Redeemer's Mercy they did enjoy , which should have led them to repent and seek out after Recovery from their Misery , and to come nearer Christ ; and for the neglect and abuse of this they shall be judged , and not meerly for sinning against the Law that was given us in pure Innocency : so that Christ as Redeemer shall judg them as well as others ; though they had but one Talent , yet must they give an account of that to the Redeemer from whom they received it . But if any be unsatisfied in this , let them remember that as God hath left the State of such more dark to us , and the Terms on which he will judg them ; so doth it much more concern us to look to the Terms of our own Judgment . Obj. But how shall Insants be judged by the Gospel , that were uncapable of it ? Answ . For ought I find in Scripture , they stand or fall with their Parents , and on the same Terms ; but I leave each to their own Thoughts . VII . For the seventh Head , What will be the Cause of the Day to be enqu●ed after ? what the Accusation , and what the Defence ? Answ . This may be gathered from what was last said , The great Cause of the Day will be to enquire and determine who shall die and who shall live , who ought to go to Heaven , and who to Hell for ever , according to the Law by which they must then be judged . 1. As there is a twofold Law by which they must be judged , so will there then be a twofold Accusation . The first will be that they were Sinners , and so having violated the Law of God , they deserve everlasting Death according to that Law : If no Defence could be made , this one Accusation would condemn all the World ; for it is most certain that all are Sinners , and as certain that all Sin deserveth Death . The only Defence against this Accusation ●ieth in this Plea ; confessing the Charge , we must plead that Christ hath satisfied for Sins , and upon that Consideration God hath forgiven us ; and therefore being forgiven , we ought not to be punished : To prove this we must shew the Pardon under God's Hand in the Gospel . But because this pardoning doning Act of the Gospel doth forgive none but those that repent and believe , and so return to God , and to sincere Obedience for the time to come ; therefore the next Accusation will be , that we did not perform these Conditions of Forgiveness ; and therefore being Vnbelievers , Impenitent and Rebels against the Redeemer , we have no right to Pardon , but by the Sentence of the Gospel are liable to a greater Punishment for this Contempt of Christ and Grace . This Accusation is either true or false : where it is true , God and Conscience , who speak the Truth , may well be said to be the Accusers : Where it is false , it can be only the Work of Satan the malicious Adversary , who , as we may see in Job's Case , will not stick to bring a false Accusation . If any think that the Accuser will not do so vain a Work , at least they may see that potentially this is the Accusation that lieth against us , and which we must be justified against . For all Justification implieth an actual or potential Accusation . He that is truly accused of final Impenitency , or Unbelief , or Rebellion , hath no other Defence to make , but must needs be condemned . He that is falsly accused of such Non-performance of the Condition of Grace , must deny the Accusation , and plead his own personal Righteousness as against that Accusation , and produce that Faith , Repentance and sincere Obedience and Perseverance , by which he fulfilled that Condition , and so is Evangilically Righteous in himself , and therefore hath part in the Blood of Christ , which is instead of a Legal Righteousness to him in all things else , as having procured him a Pardon of all his Sins , and a Right to everlasting Glory . And thus we must then be justified by Christ's Satisfaction only against the Accusation of being Sinners in general , and of deserving God's Wrath for the Breach of the Law of Works ; but we must be justified by our Faith , Repentance and sincere Obedience it self , against the Accusation of being Impenitent , Vnbelievers and Rebels against Christ , and having not performed the Condition of the Promise , and so having no part in Christ and his Benefits . So that in sum you see that the Cause of the Day will be to enquire , whether being all known Sinners , we have accepted of Christ upon his Terms , and so have Right in him and his Benefits or not ? whether they have forsaken this vain World for him , and loved him so faithfully , that they have manifested it , in parting with these things at his Command ? And this is the meaning of Mat. 25. where the Enquiry is made to be , whether they have sed and visited him in his Members or not ? that is , whether they have so far loved him as their Redeemer , and God by him , as that they have manifested this to his Members according to Opportunity , though it cost them the Hazard or Loss of all ; seeing Danger , and Labour , and Cost are fitter to express Love by than empty Compliments and bare Professions . Whether it be particularly enquired after , or only taken for granted that Men are Sinners , and have deserved Death according to the Law of Works , and that Christ hath satisfied by his Death , is all one as to the matter in hand , seeing God's Enquiry is but the Discovery and Conviction of us . But the last Question which must decide the Controversy will be , whether we have performed the Condition of the Gospel ? I have the rather also said all this , to shew you in what sense these Words are taken in the Text , that every Man shall be judged according to what he hath done in the Flesh , whether it be good or bad . Though every Man be judged worthy of Death for sinning , yet every Man shall not be judged to die for it , and no Man shall be judged worthy of Life for his good Works : It is therefore according to the Gospel , as the Rule of Judgment , that this is meant . They that have repented and believed , and returned to true , though imperfect Obedience , shall be judged to everlasting Life , according to these Works ; not because these Works deserve it , but because the free Gift in the Gospel through the Blood of Christ , doth make these things the Condition of our possessing it . They that have lived and died Impenitent , Unbelievers and Rebels against Christ , shall be judged to everlasting Punishment , because they have deserved it both by their Sin in general against the the Law , and by these Sins in special against the Gospel . This is called the Merit of the Cause , that is , what is a Man's Due according to the true meaning of the Law , though the Due may be by free Gift . And thus you see what will be the Cause of the Day , and the Matter to be enquired after and decided as to our Life or Death . VIII . The next Point in our Method is , to shew you , What will be the Evidence of the Cause ? Answ . There is a fivefold Evidence among Men. 1. When the Fact is notorious . 2. The Knowledg of an unsuspected competent Judg. 3. The Parties Confession . 4. Witness . 5. Instruments and visible Effects of the Action . All these Evidences will be at hand , and any one of them sufficient for the Conviction of the guilty Person at that Day . 1. As the Sins of all Men , so the Impenitency and Rebellion of the Wicked was notorious , or at least will be then . For though some play the Hypocrites , and hide the Matter from the World and themselves , yet God shall open their Hearts and former Lives to themselves , and to the view of all the World. He shall set their Sins in Order before them , so that it shall be utterly in vain to deny or excuse them . If any Man will then think to make their Cause as good to God as they can now do to us , that are not able to see their Hearts , they will be foully mistaken . Now they can say they have as good Hearts as the best : then God will bring them out in the Light , and shew them to themselves and all the World , whether they were good or bad . Now they will face us down that they do truly repent , and they obey God as well as they can ; but God that knoweth the Deceivers will then undeceive them . We cannot now make Men acquainted with their own unsanctified Hearts , nor convince them that have not true Faith , Repentance or Obedience , but God will convince them of it ; they can find Shifts and false Answers to put off a Minister with , but God will not so be shifted off . Let us preach as plainly to them as we can , and do all that ever we are able to acquaint them with the Impenitency and Unholiness of their own Heart , and the Necessity of a new Heart and Life , yet we cannot do it , but they will believe whether we will or not , that the old Heart will serve the turn . But how easily will God make them know the contrary ? We plead with them in the dark , for though we have the Candle of the Gospel in our hands when we come to shew them their Corruption , yet they shut their Eyes and are wilfully blind ; but God will open their Eyes whether they will or not , not by holy Illumination , but by forced Conviction ; and then he will plead with them as in the open Light. See here thy own unholy Soul ; canst thou now say thou didst love me above all ? canst thou deny but thou didst love this World before me , and serve thy Flesh and Lusts , though I told thee if thou ●idst so thou shouldst die ? Look upon thy own Heart now , and see whether it be an holy or an unholy Heart , a spiritual or a fleshly Heart , a heavenly or an earthly Heart . Look now upon all the Course of thy Life , and see whether thou didst live to me , or to the World and thy Flesh . O how easily will God convince Men then of the very Sins of their Thoughts , and in their secret Close●s , when they thought that no Witness could have disclosed them ! Therefore it 's said that the Books shall be opened , and the Dead judged out of the Books , Rev. 20. 12. Dan. 7. 10. The second Evidence will be the Knowledg of the Judg. If the Sinner would not be convinced , yet it is sufficient that the Judg knoweth the Cause ; God needeth no farther Witness , he saw thee committing Adultery in secret , Lying , Stealing , Forswearing in secret . If thou do not know thine own Heart to be unholy , 't is enough that God knoweth it . If you have the Face to say , Lord , when did we see thee hungry ? &c. Mat. 25. 44. yet God will make good the Charge against thee , and there needeth no more Testimony than his own . Can foolish Sinners think to lie hid or escape at that Day , that will now sin wilfully before their Judg ? that know every Day that their Judg is looking on them , while they forget him , and give up themselves to the World , and yet go on even under his Eye , as if to his Face they dared him to punish them ? 3. The third Evidence will be , the Sinners Confession God will force their own Consciences to witness against them , and their own Tongues to confess the Accusation . If they do at first excuse it , he will leave them speechless , yea and condemning themselves before they have done . O what a difference between their Language now and then ! Now we cannot tell them of their Sin and Misery , but they either tell us of our own Faults , or bid us look to our selves , or deny or excuse their Fault , or make light of it : but then their own Tongues shall confess them , and cry out of the wilful Folly that they committed , and lay a heavier Charge upon them than we can now do . Now if we tell them that we are afraid they are unregenerate , and lest their Hearts are not truly set upon God , they will tell us they hope to be saved with such Hearts as they have : But t●en , O how they will confess the Folly and Falseness of their own Hearts ! You may see a little of their Case even in despairing Sinners on Earth , how far they are from denying or excusing their Sins . Judas cries out , I have sinned in betraying innocent Blood , Mat. 27. 4. out of their own Mouth shall they be judged . That very Tongue that now excuseth their Sin , will in their Torments be their great Accuser . For God will have it so to be . 4. The fourth Evidence will be the Witness of others . O how many thousand Witnesses might there be produced , were there need , to convince the guilty Soul at that Day ! 1. All the Ministers of Christ that ever preached to them , or warned them , will be sufficient Witnesses against them ; we must needs testify that we preached to them the Truth of the Gospel , and they would not believe it . We preached to them the Goodness of God , yet they set not their Hearts upon him ; we shewed them their Sin , and they were not humbled : we told them of the danger of an unregenerate State , and they did not regard us : we acquainted them with the absolute Necessity of Holiness , but they made light of all : we let them know the Deceitfulness of their Hearts , and the need of a close and faithful Examination , but they would not bestow an Hour in such a Work , nor scarce once be afraid of being mistaken and miscarrying . We let them know the Vanity of this World , and yet they would not forsake it , no not for Christ and the Hopes of Glory : we told them of the everlasting Felicity they might attain , but they would not set themselves to seek it . What we shall think of it then the Lord knows , but surely it seemeth now to us a matter of very sad Consideration , that we must be brought in as Witnesses against the Souls of our Neighbours and Friends in the Flesh . Those whom we now unfeignedly love , and would do any thing that we were able to do for their good , whose Welfare is dearer to us than all worldly Enjoyments . Alas , that we must be forced to testify to their Faces for their Condemnation ! Ah Lord , with what a Heart must a poor Minister study , when he considereth this , that all the Words that he is studying must be brought in for a Witness against many of his Hearers ! with what an Heart must a Minister preach when he remembreth that all the Words that he is speaking must condemn many , if not most of his Hearers ? Do we desire this sad Fruit of our Labours ? No , we may say with the Prophet , Jer. 17. 16. I have not desired the woful Day thou knowest : No , if we desired it , we would not do so much to prevent it , we would not study , and preach , and pray , and intreat Men , that if it were possible we might not be put on such a Task . And doubtless it should make every honest Minister study hard , and pray hard , and intreat hard , and stoop low to Men , and be earnest with Men in season and out of season , that if it may be they may not be the Condemners of their Peoples Souls . But if Men will not hear , and there be no remedy , who can help it ? Christ himself came not into the World to condemn Men , but to save them , and yet he will condemn those that will not yield to his saving Work : God takes no Pleasure in the Death of a Sinner , but rather that he repent and return and live , Ezek. 18. 23 , 32. and yet he will rejoice over those to do them hurt , and destroy them that will not return , Deut. 28. 63. And if we must be put on such a Work , he will make us like-minded . The Holy Ghost tells us that the Saints shall judg the World , 1 Cor. 6. 2 , 3. and if they must judg , they will judg as God judgeth ; you cannot blame us for it , Sinners : we now warn you of it before-hand , and if you will not prevent it , blame not us but your selves . Alas , we are not our own Masters ! As we now speak not to you in our own Names , so then we may not do what we list our selves , or if we might , our Wills will be as God's Will. God will make us judg you and witness against you . Can we absolve you when the righteous God will condemn you ? when God is against you , whose side would you have us be of ? we must be either against God or you ; and can you think that we should be for any one against our Maker and Redeemer ? we must either condemn the Sentence of Jesus Christ or condemn you : and is not there more reason to condemn you than him ? Can we have any Mercy on you , when he that made you will not save you , and he that formed you will shew you no Mercy ? Isa . 27. 11. yea when he that died for you will condemn you , shall we be more merciful than God ? But alas ! if we should be so foolish and unjust , what good would it do you ? If we would be False-witnesses and partial Judges , it would not save you ; we are not justified if we absolve our selves , 1 Cor. 4. 4. how unable then shall we be against God's Sentence to justify you ? If all the World should say you were holy and penitent , when God knows you were unholy and impenitent , it will do you no good . You pray every Day that his Will may be done , and it will be done : It will be done upon you , because it was not done by you . What would you have us say , if God ask us , Did you tell this Sinner of the need of Christ , of the Glory of the World to come , and the Vanity of this ? Should we lie and say we did not ? What should we say if he ask us , Did not you tell them the Misery of their natural State , and what would become of them if they were not made new ? Would you have us lie to God , and say we did not ? Why if we did not , your Blood will be required at our hands , Ezek. 33. 6. and 3. 18. and would you have us bring your Blood upon our own Heads by a ●ie ? yea , and to do you no good , when we know that Lies will not prevail with God ? No , no , Sinners ; we must unavoidably testify to the Confusion of your Faces ; if God ask us , we must bear Witness against you and say , Lord , we did what we could according to our weak Abilities to reclaim them : indeed our own Thoughts of everlasting Things were so low , and our Hearts so dull , that we must confess we did not follow them so close , nor speak so earnestly as we should have done : we did not cry so loud , or lift up our Voice as a Trumpet to awaken them ( Isa . 58. 1. ) we confess we did not speak to them with such melting Compassion , and with such Streams of Tears beseech them to regard , as a Matter of such great Concernment should have been spoken with ; we did not fall on our Knees to them , and so earnestly beg of them for the Lord's sake , to have Mercy upon their own Souls as we should have done . But yet we told them the Message of God , and we studied to speak it to them as plainly and as piercingly as we could . Fain we would have convinced them of their Sin and Misery , but we could not : fain we would have drawn them to the Admiration of Christ , but they made light of it , Mat. 22. 5. we would fain have brought them to the Contempt of this vain World , and to set their Mind on the World to come , but we could not . Some Compassion thou knowest , Lord , we had to their Souls , many a weeping and groaning Hour we have had in secret , because they would not hear and obey , and some sad Complain●s we have made over them in publick : we to●d them that they must shortly die and come to Judgment , and that this World would deceive them and leave them in the Dust : we told them that the time was at hand when nothing but Christ would do them good , and nothing but the Favour of God would be sufficient for their Happiness , but we could never get them to lay it to heart . Many a time did we intreat them to think soberly of this Life and the Life to come , and to compare them together with the Faith of Christians and the Reason of Men , but they would not do it : many a time did we intreat them but to take now and then an Hour in secret to consider who made them , and for what he had made them , and why they were sent into this World , and what their Business here is , and whither they are going , and bow it will go with them at their latter End : but we could never get most of them to spend one Hour in serious Thoughts of these weighty Matters . Many a time did we intreat them to try whether they were Regenerate or not , whether Christ and his Spirit were in them or not , whether their Souls were brought back to God by Sanctification ; but they would not try : we did beseech them to make sure Work , and not leave such a Matter as everlasting Joy or Torment to a bold and mad Adventure , but we could not prevail . We intreated them to lay all other Businesses aside a little while in the World , and to enquire by the Direction of the Word of God , what would become of them in the World to come , and judg themselves before God came to judg them , seeing they had the Law and Rule of Judgment before them ; but their Minds were blinded , and their Hearts were hardned , and the Profit , and Pleasure , and Honour of th● World did either stop their Ears , for quickly steal away the Hearts , so that we could never get them to a sober Consideration , nor ever win their Hearts to God. This will be the Witness that many a hundred Ministers of the Gospel must give in against the Souls o● their People at that Day . Alas , that ever you shoul● cast this upon us ! For the Lord's sake , Sirs , pity you● poor Teachers if you pity not your selves . We ha● rather go 1000 Miles for you , we had rather be scorne● and abused for your sakes , we had rather lay our Hands under your Feet , and beseech you on our Knees with Tears were we able , than be put on such Work as this . It i● you that will do it if it be done . We had rather follow you from House to House , and teach and exhort you● if you will but hear us and accept of our Exhortation Your Souls are pretious in our Eyes , for we know they were so in the Eyes of Christ , and therefore we ar● loth to see this Day ; we were once in your Case ▪ and therefore know what it is to be blind , and careless ▪ and carnal as you are , and therefore would fain obtain your Deliverance . But if you will not hear , but we must accuse you , and we must condemn you , the Lord judg between you and us . For we can witness that i● was full sore against our Wills. We have been faulty indeed in doing no more for you , and not following you with restless Importunity , ( the Good Lord forgive us ) but yet we have not betrayed you by silence . 2. All those that fear God , that have lived among●● ungodly Men , will also be sufficient Witnesses against them . Alas , they must be put upon the same Work ▪ which is very unpleasant to their Thoughts , as Minister● are ! They must witness before the Lord that they did as Friends and Neighbours admonish them ; tha● they gave them a good Example , and endeavoured to walk in Holiness before them . But alas , the most did but mock them , and call them Puritans and precise Fools , and they made more ado than needs for thei● ●●lvation : They must be forced to restify , [ Lord , we ●ould fain have drawn them with us to hear the Word ●nd to read it , and to pray in their Families , and to ●●nctify the holy Day , and take such happy Opportu●ities for their Souls ; but we could not get them to 〈◊〉 : we did in our Places what we were able to ●●ve them the Example of a godly Conversati●n , and they did but deride us , they were rea●●er to mark every slip of our Lives , and to observe ●ll our Infirmities , and catch at any Accusation that was against us , than to follow us in any Work of holy ●bedience , or Care for their everlasting Peace . ] The ●ord knows it is a most heavy thing to consider now that ●oor Neighbours must be fain to come in against those ●hey love so dearly , and by their Testimony to judg ●hem to Perdition . O heavy Case to think of , that Master must witness against his own Servant ! Yea , Husband against his own Wife , and a Wife against ●er Husband ; yea , Parents against their own Children , ●nd say , [ Lord I taught them thy Word , but they would ●ot learn ; I told them what would come on it if they ●eturned not to thee , I brought them to Sermons , and 〈◊〉 prayed with them and for them . I frequently ●inded them of these everlasting Things , and of ●his dreadful Day which they now see . But youth●ul Lusts and the Temptations of the Flesh and the Devil led them away , and I could never get them ●hroughly and soundly to lay it to their Hearts . ] O ●ou that are Parents , and Friends , and Neighbours , ●n the Fear of God bestir you now , that you may not ●e put to this at that Day of Judgment . O give them ●o rest , take no nay of them till you have perswaded ●heir Hearts from this World to God , lest you be put ●o be their Condemners : It must be now that you must prevent it , or else never ; now while you are with them , while you and they are in the Flesh together , which will be but a little while : Can you but now prevail with them , all will be well , and you may meet them ●oyfully before the Lord. 3. Another Witness that will testify against the Ungodly at that Day , will be their sinful Companions , those that drew them into Sin , or were drawn by them , or joined with them in it . O little do poor Drunkards think , when they sit merrily in an Ale-house , that one of them must bear witness against another , and condemn one another ! If they thought of this , methinks it should make them have less Delight in that Company : those that now join with you in Wickedness , shall then be forced to witness , [ I confess , Lord , I did hear him sweat and curse , I heard him deride those that feared the Lord , and make a Jest of a holy Life : I saw him in the Ale-house when he should be hearing the Word of God , or reading , or calling upon God , and preparing for this Day : I joined with him in fleshly Delights , in abusing thy Creature and our own Bodies . ] Sinners , look your Companions in the Face the next time you are with them , and remember this that I now say ; that those Men shall give in Evidence against you , that now are your Associates in all your Mirth . Little thinketh the Fornicator and lustful Wanton , that their sinful Mates must then bear Witness of that which they thought the Dark had concealed , and tell their Shame before all the World. But this must be the Fruit of Sin. It 's meet that they who encouraged one another in Sin , should condemn one another for it . And marvel not at it , for they shall be forced to it whether they will or no ; Light will not then be hid : They may think to have some case to their Consciences , by accusing and condemning others . When Adam is questioned for his Sin , he presently accuseth the Woman , Gen. 3. 12. when Judas his Conscience was awakned , he runs to the Pharisees with the Money that drew him to it , and they cast it back in his own Face , See thou to il , what is that to us ? Mat. 27. 4 , 5 , 6. O the cold Comfort that Sinners will have at that Day , and the little I leasure that they will find in remembring their evil Ways ! Now when a Foruicator or a Worldling , or a merry voluptuous Man is grown old , and cannot act all his Sin again , he takes Pleasure in remembring and telling others of his former Folly ; what he once was , and what he did , and the merry Hours that he had : but then when Sinners are come to themselves a little more , they will remember and tell one another of these things with another Heart . O that they did but know now how these things will then affect them ! 4. Another Witness that will then rise up against them , will be the very Devils that tempted them : They that did purposely draw them to Sin , that they might draw them to Torment for Sin : They can witness that you hearkned to their Temptations , when you would not hearken to God's Exhortations : They can witness that you obeyed them in working Iniquity . But because you may think the Accuser's Testimony is not to be taken , I will not stand on this . Though it is not nothing where God knoweth it to be true . 5. The very Angels of God also may be Witnesses against the Wicked ; therefore are we advised in Scripture not to sin before them , Eccl. 5. 6. 1 Cor. 11. 10. 1 Tim. 5. 21. I charge thee before the Elect Angels , &c. They can testify that they would have been ministring Spirits for their good , when the Wicked rather chose to be Slaves to the Spirit of Maliciousness . The holy Angels of God do many a time stand by you when you are sinning : They see you when you see not them ; they are imployed by God in some sort for your good , as well as we . And as it is the Grief of Ministers that their Labours succeed not , so may we suppose that according to their State and Nature it is theirs . For they that rejoice in Heaven at the Conversion of one Sinner , may be said to sorrow , or to lose those Joys when you refuse to be converted . These noble Spirits , these holy and glorious Attendants of Christ that shall wait upon him to Judgment , will be Witnesses against rebellious Sinners to their Confusion . Sirs , you have all in you naturally a Fear of Spirits and invisible Powers : Fear them aright , lest hearkning to the deceiving Spirits , and refusing the Help of the Angels of God , and wilfully sinning before their Faces , you should cause them at that Day , to the Terror of your Souls , to stand forth as Witnesses against you to your Condemnation . 6. Conscience it self will be a most effectual Witness against the Wicked at that Day . I before told you it will be a Discerner , and force them to a Confession : But a farther Office it hath , even to witness against them . If none else in the World had known of their secret Sins , Conscience will say , I was acquainted with them . 7. The Spirit of Christ can witness against the Ungodly that he oft moved them to repent and return , and they rejected his Motions ; that he spoke to their Hearts in secret , and oft set in with the Minister , and often minded them of their Case , and perswaded them to God ; but they resisted , quenched and grieved the Spirit , Acts 7. 51. As the Spirit witnesseth with the Spirits of the Righteous that they are the Children of God , Rom. 8. 16. so doth he witness with the Conscience of the Wicked that they were Children of Rebellion , and therefore are justly Children of Wrath. This Spirit will not alway st●ive with Men : at last being vexed , it will prove their Enemy , and rise up against them , Gen. 6. 3. Isa . 63. 10. If you will needs grieve it now , it will grieve you then . Were it not a Spirit of Grace , and were it not free Mercy that it came to offer you , the Repulse would not have been so condemning , nor the Witness of this Spirit so heavy at the last . But it was the Spirit of Jesu● , that came with recovering Grace , which you resisted : And though the Wages of every Sin is Death , yet you will find that it will cost you somewhat more to reject this Salvation , than to break the Creator's Law of Works . Kindness , such Kindness will not be rejected at easy Rates . Many a good Motion is now made by the Spirit to the Heart of a Sinner , which he doth not so much as once observe ; and therefore doth not now remember them . But then they shall be brought to his Remembrance with a witness . Many a thousand secret Motions to Repentance , to Faith , to a holy Life , will be then set before the Eyes of the poor , unpardoned , trembling Sinner , which he had quite forgotten : And the Spirit of God shall testify to his Confusion . [ At such a Sermon I perswaded thy Heart to repent , and thou wouldst not ; at soch a time I shewed thee the Evil of thy Sin , and perswaded thee to have forsaken it , but thou wouldst not ; I minded thee in thy secret Thoughts , of the nearness of Judgment , and the certai●ty and weight of everlasting things , the need of Christ , and Faith , and Holiness , and of the danger of Sinning ; but thou didst drown all my Motions in the Cares and Pleasures of the World. Thou harkenedst rather to the Devil than to me ; the sensual Incl●nations of thy Flesh did prevail against the strongest Arguments that I used : Though I shewed Reasons , undeniable Reasons , from thy Creator , from thy Redeemer , from Nature , from Grace , from Heaven and from Hell ; yet all would not so much as stop thee , much less turn thee , but thou wouldest go on ; thou wouldest follow thy Flesh , and now let it pay thee the Wages of thy Folly ; thou wouldest be thy own Guide , and take thine own Course , and now take what thou gettest by it . ] Poor Sinners , I beseech you in the Fear of God , the next time you have any such Motions from the Spirit of God , to repent , and believe , and break off your Sins , and the Occasions of them : consider then what a Mercy is set before you , and how it will confound you at the Day of Judgment , to have all these Motions brought in against you , and that the Spirit of Grace it self should be your Condemner ! Alas , that Men should choose their own Destruction , and wilfully choose it ! and that the Foreknowledg of these things should not move them to relent . So much concerning the Witness that will be brought in against the Sinner . 5. The fifth Evidence that will be given against the Sinner will be , The Instruments and Effects . You know among Men , if a Man be found murdered by the high-way , and you are found standing by with a bloody Sword in your Hand ; especially if there were a former Dissension between you , it will be an Evidence that will prove a strong Presumption that you were the Murderer ; but if the Fact be certain by other Evidence , then many such things may be brought for aggravation of the Fault . So a twofold Evidence will be brought against the Sinner from these things . One to prove him guilty of the Fact , the other to aggravate the Fault , and prove that his Sin was very great . For the former . 1. The very Creatures which Sinners abused to sin , may be brought in against them to their Conviction and Condemnation . For though these Creatures shall be consumed with the last destroying Fire , which shall consume all the World ; yet shall they have a Being in the Memory of the Sinner , ( an esse Cognitum ; ) the very Wine or Ale , or other Liquor which was abused to Drunkenness , may witness against the Drunkard . The sweet Morsels by which the Glutton did please his Appetite , and all the good Creatures of God which he luxuriously devoured , may witness against him , Luke 16. 19 , 25. He that fared deliciously every Day in this Life , was told by Abraham when he was dead , and his Soul in Hell , [ Remember that thou in thy Life-time receivedst thy good things , and likewise Lazarus evil things : but now he is comforted , and thou art tormented . ] Though their sweet Morsels and Cups are past and gone , yet must they be remembred at Judgment and in Hell. [ Remember Son ] saith Abraham ; Yea , and remember he must whether he will or no ; long was the Glutton in sinning , and many a pleasant bit did he taste : and so many Evidences of his Sin will lie against him , and the Sweetness will then be turned into Gall. The very Clothing and Ornaments by which proud Persons did manifest their Pride , will be sufficient Evidence against them ; as his being clothed with Purple and fine Linen , is mentioned Luke 16. 19. The very Lands , and Goods , and Houses of Worldlings will be an Evidence against them : Their Gold and Silver , which the Covetous do now prefer before the everlasting Riches with Christ , will be an Evidence against them : James 5. 1 , 2 , 3 , 4. Go to now , ye rich Men , weep and howl for your Miseries that shall come upon you . Your Riches are corrupted , and your Garments Mothtaten ; your Gold and your Silver is cankered , and the Rust of them shall be a Witness against you , and shall eat your Flesh as it were Fire ; ye have heaped Treasure together for the last Days . Behold , the Hire of the Labourers , which have reaped down your Fields , which is of you kept back by Fraud , crieth ; and the Cries of them which have reaped , are entred into the Ears of the Lord of Sabbath . Ye have lived in Pleasure on the Earth , and been wanton ; ye have nourished your Hearts as in a Day of Slaughter . O that Worldlings would well consider this one Text ; and therein observe whether a Life of Earthly Pleasure and fulness of worldly Glory and Gallantry , be as desirable as they imagine , and to what Time and Purpose they now lay up their Treasures ; and how they must hear of these things hereafter ; and what effect the review of their jovial Days will have upon their miserable condemned Souls . 2. The very Circumstances of Time , Place , and the like , may evidence against his Condemnation . The Drunkard shall remember in such an Ale-house , I was so oft drunk , and in such a Tavern I wasted my time . The Adulterer and Fornicator shall remember the very Time , the Place , the Room , the Bed , where they committed Wickedness . The Thief and Deceiver will remember the Time , Place , and the Persons they wronged , and the things which they robbed or deceived them of . The Worldling will remember the Business which he preferred before the Service of God ; the worldly Matters which had more of his Heart than his Maker and Redeemer had ; the Work which he was doing when he should have been praying or reading , or Catechising his Family , or thinking soberly of his latter End. A thousand of these will then come into his Mind , and be as so many Evidences against him to his Condemnation . 3. The very Effects also of Mens Sins will be an Evidence against them . The Wife and Children of a Drunkard are impoverished by his Sin ; his Family and the Neighbourhood is disquieted by him . These will be so many Evidences against him . So will the Abuse of his own Reason , the enticing of others to the same Sin , and hardning them by his Example . One covetous unmerciful Landlord doth keep an hundred , or many hundred Persons or Families in so great Necessities , and Care and Labour , that they are tempted by it to overpass the Service of God , as having scarce time for it , or any Room for it in their troubled Thoughts ; all these miserable Families and Persons , and all the Souls that are undone by this Temptation , will be so many Evidences against such Oppressors . Yea , the Poor whom they have neglected to relieve when they might ; the Sick whom they have neglected to visit when they might , will all witness then against the Unmerciful , Mat. 25. The many ignorant , worldly , careless Sinners , that have perished under an idle and unfaithful Minister , will be so many Witnesses against him to his Condemnation ! They may then cry out against him to his Face , [ I was ignorant , Lord , and he never did so much as teach me , catechise me , nor tell me of these things ; I was careless , and minded the World , and he let me go on quietly , and was as careless as I , had never plainly and faithfully warned me , to waken me from my Security . ] And so their Blood will be required at his hands , though themselves also shall perish in their Sins , Ezek. 33. 7 , 8. 2. And as these Evidences will convince Men of Sin , so there are many more which will convince them of the greatness of their Sin. And these are so many , that it would too much lengthen my Discourse to stand on them . A few I shall briefly touch . 1. They very Mercy of God in creating Men , in giving and continuing their Being to them , will be an Evidence for the Aggravation of their Sin against him . What , will you abuse him by whom it is that you are Men ? will you speak to his Dishonour that giveth you your Speech ? will you live to his Dishonour who giveth you your Lives ? will you wrong him by his own Creatures ? and neglect him without whom you cannot subsist ? 2. The Redemption of Men by the Lord Jesus Christ , will be an Evidence to the exceeding Aggravation of their Sins . You sinned against the Lord that bought you , 2 Pet. 2. 1. When the Feast was prepared , and all things were ready , you made light of it , and found Excuses and would not come , Mat. 22. 4 , 5 , 6. Luke 14. 17 , 18. Must Christ redeem you by so dear a Price from Sin and Misery , and yet will you continue the Servants of Sin , and prefer your Slavery before your Freedom , and choose to be Satan's Drudges , rather than to be the Servants of God ? The Sorrows and Sufferings that Christ underwent for you , will then prove the Increase of your own Sorrows . As a neglected Redeemer it is that he will condemn you . And then you would be glad that it were but true Doctrine , that Christ never died for you , that you might not be condemned for refusing a Redeemer , and sinning against him that shed his Blood for you . How deeply will his Wounds then wound your Consciences ! You will then remember that to this end he both died , rose and revived , that he might be Lord both of the Dead and the Living : And that he therefore died for all , that they which live , should not henceforth live to themselves , but to him that died for them and rose again ; Rom. 14. 9. 2 Cor. 5. 14 , 15. Mat. 28. 18 , 19 , 20. 1 Pet. 1. 17 , 18. You will then understand that you were not your own , but were bought with a Price ; and therefore should have glorified him that bought you with your Bodies and Spirits , because they were his , 1 Cor. 6. 19 , 20. This one Aggravation of your Sin will make you doubly and remedilesly miserable , that you trod under foot the Son of God , and counted the Blood of the Covenant , wherewith you were sanctified , an unholy thing , Heb. 10. 26 , 27 , 28 , 29. and crucified to your selves the Son of God afresh , and put him to open Shame , Heb. 6. 5 , 6. 3. Moreover , all the personal Mercies which they received , will be so many Evidences for the Condemnation of the Ungodly . The very Earth that bore them , and yielded them its Fruits , while they themselves are unfruitful to God. The Air which they breathed in , the Food which nourish'd them , the Clothes which cover'd them , the Houses which they dwelt in , the Beasts that laboured for them , and all the Creatures that died for their Use : All these may rise up against them to their Condemnation . And the Judg may thus expostulate with them , [ Did all these Mercies deserve no more Thanks ? Should you not have served him that so liberally maintained you ? God thought not all these too good for you , and did you think your Hearts and Services too good for him ? He served yours with the weary Labours of your fellow-Creatures ; and should you have grudged to bear his easy Yoak ? They were your Slaves and Drudges , and you refused to be his free Servants and his Sons : They suffered Death to feed your Bodies , and you would not suffer the short Forbearance of a little forbidden fleshly Pleasure , for the sake of him that made you and redeemed you . ] O how many thousand Mercies of God will then be reviewed by those that neglected them , to the Horror of their Souls , when they shall be upbraided by the Judg with their base Requital ! All the Deliverances from Sickness and from Danger ; all the Honours , and Privileges , and other Commodities which so much contented them , will then be God's Evidences to shame them and confound them . On this Supposition doth the Apostle reprove such , Rom. 2. 4 , 5 , 6. Despisest thou the Riches of his Goodness , and Forbearance , and Long-suffering , not knowing that the Goodness of God leadeth thee to Repentance ? But after thy hardness and impenitent Heart , treasurest up unto thy self Wrath against the Day of Wrath , and Revelation of the righteous Judgment of God , who will render to every Man according to his Deeds . 4. Moreover , all the Means which God used for the Recovery of Sinners in the Day of their Visitation , will rise up against impenitent Souls in Judgment , to their Condemnation . You can hear Sermons carelesly and sleepily now : but O that you would consider how the Review of them will then awake you ! You now make light of the Warnings of God and Man , and of all the wholesom Advice that is given you , but God will not then make light of your Contempt . O what cutting Questions will they be to the Hearts of the Ungodly , when all the means that were used for their Good , are brought to their Remembrance on one side , and the Temprations that drew them to Sin on the other Side , and the Lord shall plead his Cause with their Consciences , and say , [ Was I so hard a Master , or was my Work so unreasonable , or was my Wages so contemptible that no Perswasions could draw you into my Service ? Was Satan so good a Master , or was his Work so honest and profitable , or was his Wages so desirable , that you would be so easily perswaded to do as he would have you ? Was there more perswading Reason in his Allurements and Deceits , than in all my holy Words , and all the powerful Sermons that you heard , or all the faithful Admonitions you received ; or all the good Examples of the Righteous , or in all the Works of God which you beheld ? Was not a Reason fetch'd from the Love of God , from the Evil of Sin , the Blood of Christ , the Judgment to come , the Glory promised , the Torments threatned , as forcible with you , and as good in your Eyes to draw you to Holiness , as a Reason from a little fleshly Delight or worldly Gain , to draw you to be unholy ? ] In the Name of God , Sinners , I intreat you to bethink your selves in time , how you will sufficiently answer such Questions as these . You should have seen God in every Creature that you beheld , and have read your Duty in all his Works ; what can you look upon above you , or below you , or round about you , which might not have shewed you so much of the Wisdom , and Goodness , and Greatness of your Maker , as should have convinced you that it was your Duty to be devoted to his Will ? and yet you have his written Word that speaks plainer than all these ; and will you despise them all ? will you not see so great a Light ? will you not hear so loud and constant Calls ? shall God and his Ministers speak in vain ? And can you think that you shall not hear of this again , and pay for it one Day ? you have the Bible and other good Books by you ; why do you not read them ? You have Ministers at hand ; why do you not go to them , and earnestly ask them , Sirs , What must I do to be saved ? and intreat them to teach you the Way to Life : You have some Neighbours that fear God ; why do you not go to them , and take their good Advice , and imitate them in the Fear of God , and in a holy Diligence for your Souls ? Now is the time for you to bestir your selves ; Life and Death are before you . You have Gales of Grace to further your Voyage : There are more for you than against you . God will help you : his Spirit will help you : his Ministers will help you : every good Christian will help you : the Angels themselves will help you , if you will resolvedly set your selves to the Work ; and yet will you not stir ? Patience is waiting on you : Mercies are enticing you : Scourges are driving you : Judgment stayeth for you : The Lights of God stand burning by you to direct you : And yet will you not stir , but lie in ●●arkness ? And do you think you shall not hear of this ? Do you think this will not one Day cost you dear ? IX . The ninth part of our Work is to shew you , ●hat are those frivolous Excuses by which the Vnrighteous may then indeavour their Defence ? Having already shewed you what the Defence must be , that must be sufficient to our Justification ; If any first demand , Whether the Evidence of their Sin will not so overwhelm the Sinner , that he will be speechless and past excuse ? I answer , Before God hath done with him , he will be so ; but it seems at first his clark Understanding , and partial corrupted Conscience will set him upon a vain Defence . For Mat. 7. 22 , 23. Christ telleth us , that [ Many will say to me in that Day , Lord , Lord , have we not prophesied in thy Name , and in thy Name have cast out Devils , and in thy Name have ●lone many wonderful Works ? And then will I profess to them , I never knew you , Depart from me ye Workers of Iniquity . ] And in Mat. 25. 11. the foolish Virgins cry , [ Lord , Lord , open to us . ] And ver . 44. [ Then shall they also answer him , saying , Lord , when ●aw we thee an hungred , or thirst , or a Stranger , or Naked , or Sick , or in Prison , and did not minister unto thee ? ] And vers . 24 , 25. they fear not to cast some of the Causes of their neglect on God himself , [ Then he which had received the one Talent came and said , Lord , I knew thou art an hard Man , reaping where thou hast not sown , and gathering where thou hast not strawed ; and I was afraid , and went and hid thy Talent in the Earth ; lo , there thou hast that is thine . ] It is clear then , that Excuses they will be ready to make , and their full Conviction will be in order after these Excuses , ( at least as in their Minds , if not in Words ) but what the particular Excuses will be , we may partly know by these Scriptures which recite them , and partly by hearing what the Ungodly do now say for themselves . And because it is for their present Benefit that I now make mention of them , that they may see the Vanity of all such Excuses , I will mention them as I now meet with them in the Mouths of Sinners in our ordinary Discourse : and these Excuses are of several sorts ; some by which they would justify their Estate ; some Excuses of particular Actions ; and that either in whole , or in part ; some by which they would put by the Penalty , though they confess the Sin ; some by which they lay the blame on other Men ; and in ●ome they would cast it upon God himself . I must touch but some of them very briefly . The first Excuse . I am not guilty of these things which I am accused of . I did love God above all , and my Neighbour as my self . I did use the World but for Necessity , but God had my Heart . Answ . The All-seeing Judg doth know the contrary , and he will make thy Conscience know it : Look back , Man , upon thy Heart and Life : How seldom and how neglectfully didst thou think of God ? how coldly didst thou worship him , or make any mention of him ? how carelesly didst thou serve him , and think much of all that thou didst therein ? Thou rather thoughtest that his Service was making more ado than needs , and didst grudg at those that were more diligent than thy self ; but for the World , how heartily and how constantly didst thou seek and serve it ? and yet wouldst thou now perswade the Judg that thou didst love God above all ? He will shew thee thy naked Heart , and the Course of thy former Life , which shall convince thee of the contrary . The Second Excuse . I lived not in any gross Sin , but only in small Infirmities ; I was no Murderer , or Adulterer , or Fornicator , or Thief , nor did I deceive or wrong any , or take any thing by violence . Answ . Was it not a gross Sin to love the World above God , and to neglect Christ that died for thee , and never to do him one Hour's hearty Service , but meerly to seek thy carnal self , and to live to thy Flesh ? God will open thine Eyes then , and shew thee a thousand gross Sins , which thou now forgettest or makest light of ; and it is not only gross Sin , but all Sin , great or small , that deserveth the Wrath of God , and will certainly bring thee under it for ever , if thou have not part in Christ to relieve thee . Wo to the Man that ever he was born that must answer in his own Name for his smallest Offences ! The third Excuse . I did it ignorantly ; I knew not that there was so much required to my Salvation . I thought less ado might have served the turn : and that if I look'd to my Body , God would take care of my Soul ; and that it was better to trust him what would become of me hereafter , than to trouble my Mind so much about it . Had I known better , I would have done better . Answ . If you knew not better , who was it long of but your self ? Did God hide these things from you ? Did he not tell them you in his Word as plainly as the Tongue of Man can speak , That except you were regenerate and born again , you should not enter into the Kingdom of God ? John 3. 3 , 5. That without Holiness none should see God , Heb. 12. 14. That you must strive to enter in at the strait Gate ; for many shall seek to enter , and shall not be able , Luke 13. 24. That if you lived after the Flesh , you should die : and if by the Spirit you mortified the Deeds of the Body , you should live , Rom. 8. 13. That if any Man have not the Spirit of Christ , the same is none of his , Rom. 8. 9. And to be carnally minded is Death ; but to be spiritually minded is Life and Peace , Rom. 8. 9. That you must not lay up for your selves a Treasure on Earth , where Rust and Moths do corrupt , and Thieves break through and steal , but must lay up for your selves a Treasure in Heaven , where Rust and Moths do not corrupt , nor Thieves break through and steal , Mat. 6. 19 , 20. That you must seek first the Kingdom of God and the Righteousness thereof , Mat. 6. 23. and not labour for the Food that perisheth , but for the Food that endureth to everlasting Life , which Christ would have given you , John 6. 27. That if you be risen with Christ , you must seek those things which are above , where Christ sitteth at the right hand of God , and not the things that are on Earth , Col. 3. 1 , 2 , 3. Yea your very Conversation should be in Heaven , Phil. 3. 19 , 20 , 21. What say you ? Did not God tell you all this and much more ; and plainly tell it you ? Turn to your Bibles and see the Words , and let them witness against you . 2. And could you think with any Reason , that your Souls being so much more precious than your Bodies , you should yet do so much more for your Bodies than your Souls ? could you think all the Labour of your Lives little enough for a frail Body that must lie shortly in the Dirt ; and that your Immortal Souls should be no more regarded ? Could you think with any Reason , that your Souls should do so much for a Life of a few Years continuance , and do no more for a Life that shall have no end ? 3. And whereas you talk of trusting God with your Souls , you did not trust him : You did but on that Pretence , carelesly disregard them . If you trust God , shew any Word of Promise that ever he gave you to trust upon , that ever an impenitent , carnal , careless Person shall be saved : No ; he hath told you enough to the contrary . And could you think that it was the Will of God that you should mind your Bodies more than your Souls , and this Life more than that to come ? Why , he hath bid you strive , and run , and fight , and labour , and care , and seek , and use Violence , and all Diligence for the safety of your Souls , and for the Life to come : But where hath he bid you do so for your Bodies ? No , he knew that you were prone to do too much for them ; and therefore he hath bid you [ Care not , and labour not ] that is , Do it as if you did it not : and let your Care and Labour for earthly Things be none in comparison of that for heavenly Things . You know God can as well maintain your Lives without your Care and Labour , as save your Souls without it : And yet you see he will not , he doth not : You must plough , and sow , and reap , and thresh , for all God's Love and Care of you , and not say , I will let all alone and trust God. And must you not much more use diligence in much greater Things ? If you will trust God , you must trust him in his own Way , and in the use of his own Means . The fourth Excuse . I was never brought up to Learning , I cannot so much as read : nor did my Parents ever teach me any of these things , but only set me about my worldly Business , and provide Food and Raiment for me : but never once told me that I had a Soul to save or lose , and an everlasting Life to provide and prepare for , and therefore I could not come to the Knowledg of them . Answ . The greater is their Sin who thus neglected you . But this is no sufficient Excuse for you . Heaven is not prepared for the Learned only ; nor will Christ ask you at Judgment whether you are good Scholars or not , no nor so much as whether you could write or read . But consider well , Was not God's Word so plainly written , that the Unlearned might understand it ? Did he not put it into the most familiar Stile , though he knew it would be offensive to the proud Scholars of the World , of purpose that he might fit it to the Capacities of the Ignorant ? And if you could not read , yet tell me , could not you have learned to read at 20 or 30 Years of Age , if you had been but willing to bestow now and then an Hour to that end ? Or at least , did you not live near some that could read ? and could you not have procured them to read to you , or to help you ? and did you not hear these things read to you in the Congregation by the Minister , or might have done if you would ? and if your Parents did neglect you in your Youth , yet when you came to a fuller use of Reason , and heard of the Matters of Salvation from God's Word , did it not concern you to have looked to your selves , and to have redeemed that time which you lost in your Youth , by doubling your Diligence when you came to riper Years ? The Apostles gathered Churches among Heathens that never heard of Christ before ; and converted many thousand Souls that were never once told of a Saviour , or the Way to Salvation , till they had past a great part of their Lives . If you loitered till the latter part of the Day , it behoved you then to have bestirred your selves the more ; and not to say , Through the Fault of my Parents , I lost the beginning of my Life , and therefore I will lose all ; they taught me not then , and therefore I will not learn now : Have you not seen some of your Neighbours who were as ill educated as your selves , attain to much Knowledg afterwards by their Industry ? and why might not you have done so , if you had been as industrious as they ? May not God and Conscience witness , that it was because you cared not for Knowledg , and would not be at pains to get it , that you knew no more ? Speak truth , Man , in the Presence of thy Judg ; was thy Heart and Mind set upon it ? Didst thou pray daily for it to God ? Didst thou use all the means thou couldst to get it ? Didst thou attend diligently on the Word in publick , and think of what thou heardst when thou camest home ? Didst thou go to the Minister , or to others that could teach thee , and intreat them to tell thee the Way to Salvation ? Or didst thou not rather carelesly neglect these Matters , and hear a Sermon as a common tale , even when the Minister was speaking of Heaven or of Hell ? It was not then thine unavoidable Ignorance , but thy Negligence . Yea further , answer as in the Presence of God ; Didst tou obey so far as thou didst know ? Or didst thou not rather sin against that Knowledg which thou hadst ? Thou knewest that the Soul was better than the Body , and everlasting Life more to be regarded than this transitory Life ; but didst thou regard it accordingly ? Thou sure knewest that God was better than the World , and Heaven than Earth : at least thou wast told of it , but didst thou accordingly value him , and love him more ? Thou knewest sure that there was no Salvation without Faith , and Repentance , and newness of Life , and yet they were neglected . In a word , many a thousand Sins which were committed , and Duties that were omitted against thy own Knowledg and Conscience , will marr this Excuse . The fifth Excuse . I lived not under a powerful Minister to tell me of these things ; but where there was no preaching at all . Answ . And might you not have gone where a pow●●ful Minister was , with a little pains ? Yea , did not the very plain Word that you heard read , tell you of these things ? and might you not have had a Bible your selves , and found them there ? The sixth Excuse . I was a Servant , and had no time from my Labour to mind these matters ; I lived with an hard Master that required all his own Work of me , but would allow me no time for the Service of God. Or else , I was a poor Man , and had a great Charge to look after , and with my hard Labour had much ado to live , so that I had no time for heavenly things . Answ . 1. Who should be first served , God or Man ? What should be first sought after , Heaven or Earth ? Did not Christ tell thee , One thing is necessary ? Luke 10. 41 , 42. Was it not as needful to see that you escape Damnation , and get safe to Heaven when this Life is ended , as to see that you had Food and Raiment for your selves and yours ? 2. Did you spend no time in Recreation , nor Idleness , nor vain talking ? why might not that at least have been spent about heavenly things ? 3. Could you have taken no time from your rest , or eating , or at other Intermissions ? Man's Body will not endure so great Labours as have no Intermission . And why then might not Godliness have been your Ease and Recreation ? 4. Or might you not have minded these things ever when you were about your Labour , if you had but a Heart to them ? 5. At least you might have spent the Lord 's own Day in hearing , reading and pondering of these Matters , when you were forced to forbear your worldly Labours , even by the wholesom Law of the Land. These therefore are all but vain Excuses ; and God will shortly make thee speak out and plainly confess , it w● not so much for want of Time or Helps , or warning as for want of a Heart to use them well . I should have found some time , though it had been when I should have slept , if my Heart had been but set upon it . The seventh Excuse . Little did I think to have sen● this Day : I did not believe that ever God would be so severe . I thought his Threatnings had been but to keep Men in awe● and I suspected either that the Scripture was not his Word , 〈◊〉 else I thought he would be better than his Word . I thought all that I heard of another Life had been uncertain ; and therefore was loth to let go a Certainty for an Vncertainty , and lose my present Pleasures which I had in hand for the Hopes o● that which I never did see . Answ . He that will not know his Misery by believing ▪ to prevent it , shall know it by feeling to endure it . You were told and told again what your Unbelief would bring you to . Did God's Word make Heaven and Earth ? doth it support them , and secure them ? and 〈◊〉 not his Word sufficient Security for you to have ●usted your Souls upon ? did you know where was ●y better Security to be had ? and where was any ●rer Ground for your Confidence ? And did you think 〈◊〉 basely and blasphemously of God , that he would ●sify his Word , lest such as you should suffer ? and ●at he was fain to rule the World by a Lie ? Did God ●ake the World so easily ? and can he not govern it by ●●e and righteous Means ? what need God to say that ●hich he will not do , to awe Sinners ? can he not awe ●em by Truth ? is it not just that those should eter●lly perish , that will entertain such desperate Thoughts ●f God , and then by such wicked Imaginations encou●ge themselves in Sin against him ? And for the Truth of Scripture , God did not bid ●ou believe it without Evidence . He stamped on it ●e Image of his own Purity and Perfection , that you ●ight know it by that Image and Superscription , if ●ou had Eyes to see them : He sealed it by uncontrouled Multitudes of Miracles : He delivered it down to your ●ands by infallible Witnesses , so that he left you no ●oom for rational Doubting . And you knew that the Matters of this World were ●ot only uncertain , but certainly vain and transitory , ●nd would shortly come to nothing , and leave you in ●istress . If it had then been uncertain whether there ●ere a Glory and Misery hereafter , ( as it was not ) ●hould not Reason have taught you to prefer the least Probabilities of an everlasting unspeakable Happiness , ●efore that which is certainly perishing and vain ? These vain Excuses will but condemn you . The eighth Excuse . I was so enticed and perswaded by ●inners to do as they did , that I could not deny them : they would never let me rest . Answ . And were you not as earnestly perswaded by God to forsake Sin and serve him , and yet that would not prevail with you ? You could not deny the Devils and Fools , but you could deny God and all his Messengers Were not Ministers as earnest with you even Week to repent and amend ? What did Men entice you with ? with a little deluding fleshly Pleasure for a few Days ? And what did God entice you with ? with the Promise of endless unconceivable Felicity ! And if this were a smaller Matter in your Eyes than the other , then you have had your choice ; be content with it , and thank your selves . In your Life-time you had the good things which you chose , and preferred before Heaven , and therefore cannot expect to have Heaven besides . The ninth Excuse . I lived among ungodly Persons , that derided all that feared God ; so that if I had not done as they did , but had made any more ado to be saved , I should have been the very Scorn of the Place where I lived . Answ . And was not Heaven worth the enduring of a Scorn ? Is not he worthy to go without it that thinks so basely of it ? Did not Christ tell you that if you were ashamed of him before Men , he would be ashamed of you before his Father and the Angels of Heaven ? Mark 8. 38. He suffered more than Scorns for you : and could not you suffer a Scorn for him and yourselves ? seeing you chose rather to endure everlasting Torment , than a little derision from ignorant Men , take that which you made choice of . And seeing so small a Matter would drive you from Heaven , and part God and you , as a Mock , as the Wind of a Man's Mouth , no wonder if you be commanded to Depart from him into everlasting Fire . The tenth Excuse . I had ungodly Persons to my Parents , or Masters , or Landlord , or Governours , who threatned to undo me , if I had addicted my self to so strict a Life , and if I would not believe and do as they did . Answ . What if they threatned you with present Death ? Did not God also threaten you with everlasting Death , if you were not ruled by him ? And whose threatning should you have chiefly feared ? Is Man more dreadful than God ? Is Death more terrible than Hell ? Did not Christ bid you fear not them that can kill the Body , and after that can do no more ; but fear him that is able to ●estroy both Body and Soul in Hell-fire ; yea I say unto you , fear him ? Mat. 10. 28. Luke 12. 4 , 5. and Isa . 51. 7. Fear ye not the Reproach of Men , neither be afraid of their Revilings . For the Moth shall eat them up like a Garment , and the Worm shall eat them like Wool : but my Righteousness shall be for ever , and my Salvation from Generation to Gene●tion . Seeing therefore you have chosen rather to suffer from God for ever for your Sin , than to suffer small Matters for well-doing for a Moment , you must ever bear your own Choice . Christ told you before-and , that if you could not forsake all the World and your own Lives for him , you could not be his Disciples , Mat. 10. 37 , 38 , 39. And seeing you thought his Terms too hard , and would needs seek you out a better Service , even take what you have chosen and found . The eleventh Excuse . I saw so many follow their pleasure and their worldly Business , and never look after these higher things , and so few go the other way , that I thought sure God would not damn so great a Part of the World , and therefore I ventured to do as the most did . Answ . God will make good his Word upon many or few . Did you doubt of his Will , or of his Power ? For his Will he hath told it you in his Word . For his Power he is as able to punish many as one Man. What is all the World to him , but as the Drop of a Bucket , as ●e Dust of the Ballance ? He told you before-hand that the Gate was strait , and the Way to Heaven was narrow , and few did find it ; and the Gate to Destruction was wide , and the Way was broad , and many did enter in at it , Mat. 7. 13 , 14. And if you would not believe him , you must bear what your Unbelief hath brought you to . What if you had twenty Children , or Servants , or Friends , and the greater part of them should prove false to you and seek your Destruction , or prove disobedient , and turn to your Enemy ? would you think it a good Excuse if the rest should do the like because of their Example ? will you therefore wrong God because you see others wrong him ? would you spit in the Face of your own Father if you saw others do so ? God warned you , that you should not follow a Multitude to do Evil , Exod. 23. 2. And if yet you will do as most do , you must even speed as most speed . You should not so much consider who they be , as what they do , and whither they go , and wh● they forsake , and what they lose , and what strength is in the Reasons that move them to do this . And then you would find , it is God they forsake , it is Sin they choose ; it is Heaven they lose , it is Hell they run into and it is no true Reason , but Satan's Delusion and sensual Inclination that lead them to it . And should Men be imitated , be they many , or be they few , in such a Course as this ? The twelfth Excuse . I saw so many Faults in those that were accounted Godly , and saw so much Division among them , that I thought they were as bad as others ; and among so many Opinions , I knew not what Religion to be of . Answ . 1. A Spot is soonest seen in the fairest Cloth : And the malicious World useth to make such far work than they are . 2. But suppose all were true that Malice saith of some , you could not say the like by others . 3. Or if you could , yet it was God's Law , and not Mens Faults that was made the Rule for you to live by ▪ Will it excuse you that others are bad ? 4. And from their diverse Opinions , you should have taken counsel at God's Word , which was right : Did you first search the Scripture impartially , as willing to know the Truth , that you might obey it ? and did you pray daily that God would lead you into the Truth ▪ and did you obey as much as you knew ? Did you joi● with the Godly so far as they are all agreed ? they an● all agreed in the Fundamental Articles of Christianit● and in all things absolutely necessary to a holy Life , and to Salvation : that all known Sin is to be forsaken , and all known Duty to be done . Why did you not ●o far then agree with them ? Alas , the Imperfections of the Godly , and the false Accusations of the malicious World , will prove but a poor Cover for your wilful Ungodliness , and Christ will convince you of the Vanity of these Excuses . The thirteenth Excuse . The Scriptures were so dark that I could not understand them . And I saw the wisest Men differ so much in the Exposition of them , that I thought it was in vain for me to trouble my self about then . If God would have had us live according to the Scriptures , he would sure have written them plainly , that Men might understand them . Answ . 1. It is all plainly written according to the Nature of the Subject : But a prejudiced , disaffected , ●ea or but untaught , disused Soul cannot at first under●and the plainest Teaching . The plainest Greek or Hebrew Grammar that can be written , will be utterly ●bscure to him that is but newly entred the English ●chool ; yea after many Years time that he spends in ●earning . Did you study hard , and pray for God's ●eaching , and enquire of others , and wait patiently in Christ's School , that you might come to farther Know●dg by degrees ? and were you willing to know even ●hose Truths that called you out to self-denial , and that ●id put you on the hardest Flesh-displeasing Duties ? ●ad you done thus , you would have admired the Light 〈◊〉 the Holy Scripture , and now have rejoiced that ever you saw them , and not have quarrelled at its seeming Darkness . This Word might have made you wise to Salvation , as it hath done others , Act. 20. 32. 2 Tim. 3. ● 5 , 16 , 17. This Law of the Lord is perfect , converting ●he Soul ; the Testimony of the Lord is sure , making wise the Simple ; the Statutes of the Lord are right , rejoicing the Heart ; the Commandment of the Lord is pure , enlightning the Eyes . Psal . 19. 7 , 8. 2. So much as is of Necessity to Salvation , is as plain as you could desire . Yet if you be judged by these , you will be condemned : For you did not obey that which was most plain . What Darkness is in such Words as these , Except ye repent , ye shall all perish , Luke 13. 3 , 5. Love not the World , nor the things in the World : if any Man love the World , the Love of the Father is not in him , 1 John 2. 15. He that will come after me , let him deny himself ? &c. Mat. 16. 24. 3. If there had been nothing that seemed difficult to you , would you not have despised its simplicity , and have thought your selves wise enough at the first Reading , and needed no more ? The fourteenth Excuse . There were so many seeming Contradictions in the Scripture , and so many strange improbable things , that I could not believe it . Answ . The Contradictions were in your fancy , that did not understand the Word which you read . Must the raw unexperienced Learner despise his Book or Teacher , as oft as in his Ignorance he thinks he meets with Contradictions ? Did you think God was no wiser than you , and understood not himself , because you understood him not ? Nor could reconcile his own Words , because you could not reconcile them ? You would needs be a Judg of the Law , instead of obeying it , and speak evil of it rather than do it , Jam. 4. 11. 2. And those things which you called improbable in the Word , were the Wonders of God , of purpose to confirm it . If it had not been confirmed by Wonders , you would have thought it unproved ; and yet now it is so confirmed , you will not believe the Doctrine , because the Witness seems incredible . And that is , because they are Matters above the Power of Man : as if they were therefore above the Power of God! You shall at last have your Eyes so far opened , as to see those seeming Contradictions reconciled , and the certa●nty of those things which you accounted improbable : that you may be forced to confess the Folly of your Arrogancy and Unbelief : and then God will judg you in Righteousness , who presumed unrighteously to judg him and his Word . The fifteenth Excuse . It seemed so unlikely a thing to me , that the merciful God should damn most of the World to everlasting Fire , that I could not believe it . Answ . 1. And did it not seem as unlikely to you , that his Word should be false ? 2. Should it not have seemed as unlikely that the Governour of the World should be unjust , and suffer his Law to be unexecuted , and the worst to speed as well as the best , and to suffer vile sinful Dust to despise his Mercy , and abuse his Patience , and turn all his Creatures against him without due Punishment ? 3. Did you not feel Pain and Misery begin in this Life ? 4. You saw Toads and Serpents which had never sinned : And you would rather live in any tolerable Suffering than be a Toad . And is it not Reason that it should go worse with contemptuous Sinners , than with those Creatures that never sinned ? 5. Could you expect that those should come to Heaven , that would not believe there was such a State , but refused it ; and preferred the World before ●it ? And to be out of Heaven , is to be out of all Happiness : and he that is so out of all Happiness , and knows that he lost it by his own Folly , must needs torment himself with such Considerations , were there no other Torments . And as Man is capable of greater Felicity than Brutes , so must he needs be capable of more Misery . The sixteenth Excuse . The things which God promised in Heaven , and threatned in Hell , were all out of my Sight : and therefore I could not heartily believe them . Had I but once seen them , or spoke with one that had seen them , I should have been satisfied , and have contemned the things of the World. Answ . Will you not believe till you see or feel ? Wa● not God's Word sufficient Evidence ? would you have believed one from the dead that had told you he ha● seen such things ? and would you not believe Stephe● that saw them ? Act. 7. 56. Or Paul that heard and saw them ? 2 Cor. 12. 3 , 4. Nor Christ that came purposely from Heaven to reveal them ? why Flesh and Blood cannot see them : You see not God : will you not therefore believe that there is a God ? Indeed , whatever you imagine , if you would not believe Moses and the Prophets , Christ and his Apostles , neither would you have believed though one had risen from the dead : For God's Word is more credible than a dead Man's : and Christ did rise from the dead to attest it . Blessed are they that have not seen , and yet believed . Noah saw no Rain when he was preparing the Ark : but because he believed , he made ready and escaped , Heb. 11. 7. when the World that would not believe did perish . But seeing God's Word was of no more weight with you , and no Knowledg would serve your turn but by seeing and feeling ; you shall see and feel everlastingly to your Sorrow . The seventeenth Excuse . It was so strict a Law that God would have ruled me by , and the Way to Heaven was so strait and difficult , that I could not endure it . I was not able to deny my Flesh , and live such a Life . Answ . 1. You were not able , because you were not willing . What was there but your own wicked Hearts that should make such a Life seem grievous to you ? Every thing is hard and grievous to him who loaths it , and whose Heart is against it . The chief thing that God called you to , was to love him , and make him your Delight : and are Love and Delight such grievous things ? It was not grievous to you to love your Meat , or Drink , or Money : It was no hard matter to you to love a Friend that loved you ; no nor to love your Sin , which was your Enemy : and what should make it seem hard to love God , but a wicked Heart ? Is not he better and more lovely than all these ? And had you but ●oved him , all the rest of his Service would have seem●d easy to you . To think of him , to speak of him , ●o pray to him , to praise him ; yea , to deny all and suffer for him , would have been sweet and pleasant to you , so far as you had loved him . It was not God ●herefore , but your own naughty Hearts that made his Work seem grievous to you , and the Way to Heaven ●●em hard . He told you truly , that his Yoak was easy , ●nd his Burden light , and his Commandments were not grievous , Mat. 11. 29. 1 John 5. 3. They that tried them found them the very Joy and Delight of their ●ouls ; and why could not you do so ? 2. But what if the Way to Heaven had been harder than it was ? Was not Heaven worth your Labour ? Were you afraid of being a loser by it ? Could not God requite your Labour or Sufferings ? Doth any repent when they come to Heaven , that it cost them so ●●ear to come thither ? And is not Hell worse than the ●●ardest Way to Heaven ? Seeing you have chosen Hell to save you a Labour and Suffering in this Life , you must have your Choice . And seeing you thought not everlasting Life to be worth so much as God required , that is , the accepting thankfully , and minding , and seeking , and preferring it before this Life , you have one to blame for the loss of it but your selves . The eighteenth Excuse . It was God that made me of a sensual Nature : He gave me an Appetite to Meat , and Drink , and Ease , and Lust : he gave me that Flesh which ●uled me ; how then can he condemn me , for living according to the Nature which he gave me ? Answ . He gave that Appetite to be exercised moderately under the Rule of Reason , for the Preservation and Propagation of Mankind : But did he not also give you Reason to govern that Appetite ? and the Revelation of his Will to guide that Reason ? He gave you your Flesh to be a Servant , and not a Master . Your Beast hath fleshly Appetite without Reason ; and therefore God hath put him under you , who have Reason that you should rule him . Will you let your Beast do what he list , and madly run upon whom he list , and say , you do but let him live according to his Nature which God hath given him ? Why God that gave him such a Nature , did intend him to be ruled by a higher Nature , even by the Reason which he gave to you : and so he did also by your Flesh and sensual Appetite . The nineteenth Excuse . But I lived among so many Baits which enticed this Flesh , that I could not resist them . My Meat was a Snare to me , my Drink a Snare , my Clothes , my House , my Land a Snare , every Beauty that I saw was 〈◊〉 Snare : and the better all these were , the stronger was my Snare . If God would not have had my Heart ensnared and drawn from him , he should not have put so many Baits in my way . Yea and they were so near to me , and daily with me , that though I was resolved to forbear them before , yet whe● they were brought to my hand , I could not forbear . Answ . Is this the Thanks that God hath for his Mercies ? He sent you all these as Favours from his own hand : he wrote his own Name upon them , that in them you might see his Power , and Wisdom , and Goodness , and so be led up to the Consideration of him , that you might fall in love with himself , who was the Fountain , the Life , the End of all . And do you overlook God in the Creature , and live as without him in the World , and dote upon that which should have drawn you to himself , and then lay the Blame on God ? If he send a Sutor to speak to you in his Name , and write you a Love-Letter with his own Hand , will you fall in love with the Messengers or the Letter , and neglect the Sender , and then blame him that wrote his Letter on so fair a Paper , or in so neat a Hand , or that sent it by such a comely Messenger ? Certainly , these Excuses are too gross , to take with the wise and righteous God , or to seem sufficient to a well informed Conscience . 2. And whereas you speak of the Power of these Objects , was there not much more in God , in Christ , ●n the promised Glory , to have drawn your Heart anoter Way ? Why then did not these take as much with you as the other ? You could not choose forsooth , but be enticed with such Baits as were fitted to your sensual Appetite , and such things as a Dog , or a Swine may enjoy as well as a Man : but you could choose , when Christ and Glory were offered you : yea you did choose to refuse the Offer , and tread them under Feet by your neglect . When Satan set your Cups , and your Harlots , and your Profits before you on one side ; did not God set his Favour and everlasting Happiness on the other side ? And was it wise or equal Dealing , to prefer your Lusts before that Glory ? 3. Moreover , it was not in the Power of any of those Baits to force your Will , or to necessitate you to choose them . They could be but Baits to entice you , and it was still in your own Choice , whether you would yield to the Enticement , and choose them or not . Shall every Man be false to God that hath any Bait to entice him from him ? will you excuse your Child or Friend , if he would be false to you , upon as great Enticements as these ? If a Cup of Drink , or a Whore , or a little Gain , could draw him more than all your Love and Interest , I do not think you would hold him excused . And whereas you speak of the nearness and continuance of these Allurements , I would fain know , was not God as near you , continually near you , to draw you to himself ? Faith might have seen him , though Flesh and Blood cannot . Did he not stand by you when you were in your Cups and lustful Pleasures ? Did he not tell you of the Danger , and offer you far better things , if you would obey him and despise those Baits ? But you would hearken to none of this ; you should have remembred that he stood over you , and was looking on you , and you should have said as Joseph , Gen. 39. 9. How can I do this great Wickedness , and 〈◊〉 against God ? You had also Scripture near you , and Reason near you , and Conscience near you , as well as the Bait was near you . And therefore this is a vain Excuse . The twentieth Excuse . It was God that let loose the Devil to tempt me ; and he was too subtile for me to deal with ; and therefore what wonder if I sinned and were overcome ? Answ . 1. He did nor let loose the Devil to constrain you to Sin. He could but entice , and you might choose whether you would yield . The Devil could neither make you sin against your Will , nor yet necessitate you to be willing . 2. You were a sure Friend to Christ that while , that would forsake him as oft as you were tempted by the Devil . Is that a Friend or a Servant worthy to be regarded , that will disobey you , or betray you as oft as he is tempted to it ? 3. Will you excuse your Servant if he leave your Work undone , and follow Cards , or Dice , or the Ale-house , and say I was tempted to it by one that was cunninger than I ? Shall every Murderer or Thief escape hanging , because the Devil was too cunning for him in his Temptations ? Would you have the Jury or the Judg to take this for a good Excuse ? 4. And why did you not hearken to God that enticed you the other way ? You forget what Helps he afforded you to discover the Wiles of Satan , and to vanquish the Temptation ? He told you it was an Enemy that tempted you : and would you hearken to an Enemy ? He told you it was a Dream , a Shadow , a painted Pleasure , a guilded Carcass , a lying Promise , and deceitful Vanity by which you were tempted ; and yet would you regard it before your God ? He told you that it was your God , your Saviour , your Hope , your everlasting Happiness that the Tempter would beguile you of : And yet would you be beguiled ? He told you , and plainly , and often told you that the Temper would ●ead you to eternal Fire , and undo you everlastingly beore you were aware ; and that a fatal Hook was cover●d with that Bait : And yet would you swallow it ? 5. It is plain by all this that it was not your natural Weakness of Faculties that caused you to be over●●me by the Subtilties of the Devil , as a silly Child 〈◊〉 deceived by a crafty Fellow that overwits him : But it was your Carelesness , Inconsiderateness , your ●ensual Inclinations , and vicious Disposition , that drew you to a wilful Obeying of the Tempter , and rejecting the wholesom Advice of Christ . This therefore is a ●rivolous Excuse of your Sin. The one and twentieth Excuse . But I hope you will not say that all Men have Free Will ! And if my Will were not free , how could I choose but sin ? Answ . 1. Your Will was not free from God's Rule and Government . 2. Nor was it free from its natural Inclination to Good in general ; for either of these were more properly Slavery . 3. Nor was it free from the Influence of a dark Understanding . 4. Nor free from its own contracted vitious Inclination . 5. Nor freed from the Temptations of the Flesh , the World , and the Devil . But it was , 1. Free from any natural Determination to Evil , or to any thing that was doubtful . 2. And free from the Coaction or Violence of any . 3. And free from an irresistible Determination of any exteriour Cause , at least ordinarily . So that naturally , as Men , you have the Power or Faculty of determining your own Wills , and by your Wills of ruling your inferiour Faculties in a great measure ; yea , of ruling the S●nses and the Phantasy it self , which doth so much to dispose of our Understanding . And if your Wills , which are naturally free , are yet so habitually vitious , that they encline you to do evil , that is not an Excuse , but an Aggravation of your Sin. But of this more under the next . The two and twentieth Excuse . But I have not Power of my self to do any thing that is good : what can the Creature do ? without Christ we can do nothing . It is God that must give me Ability , or I can have none : and if he had given it me , I had not been an Vnbeliever or Impenitent . I can no more believe of my self , than I can fulfil the Law of my self . Answ . 1. These are the vain Cavils of learned Folly , which God will easily answer in a Word . The Word [ Power ] is taken in several Senses . Sometime , and most commonly and fitly , for a Faculty or a Strength by which a Man can do his Duty if he will. This physical Power you have , and the worst of Sinners have while they are Men on Earth . Were they actually willing , they might acceptably perform sincere Obedience ; and were they dispositively willing , they might actually believe and will. And thus the Ungodly have Power to believe . Sometime the word [ Power ] is taken for Authority or Leave , for legal or civil Power . And thus you have all not only Power or Liberty to believe , but also a Command which makes it your Duty , and a Threatning adjoined , which will condemn you if you do not . Sometime the Word [ Power ] is taken ethically , and less properly , for a Disposition , Inclination , Habit , or Freedom from the contrary Habit or Disposition . And in this Sense it 's true , that none but the effectually called have a Power to believe . But then observe , 1. That this is but a Moral , less proper , and not a Physical proper Impotency : And therefore Austin chuseth rather to say that all Men have power to believe , but all have not a Will , or Faith it self ; because we use to difference Power from Willingness ; and Willingness actuateth the Power which we had before . And therefore our Divines choose rather to call Grace a Habit when they speak exactly , than a Power ; and Dr. Twiss derides the Arminians for talking of a Power subjected in a Power . 2. Note that this Impotency is but the same thing with your Unwillingness and wilful Blindness in another Word . 3. Note that this Impotency is long of your selves as to the Original , and much more as to the not curing and removing of it . Hath God given you ●o means towards the Cure of this Disability , which you have neglected ? 4. Note that this Impotency is not a just Excuse , but an Aggravation of your Sin. If you were willing to be the Servant of Christ , and yet were not able either because he would not accept you , or because of a want of natural Faculties , or because of some other natural Difficulty which the willingest Mind could not overcome , this were some Excuse : But to be habitually wilful in refusing Grace , is worse than to be meerly actually unwilling . If a Man have so accustomed himself to Murder , Drunkenness , Stealing or the like Wickedness , so far that he cannot leave it , will you therefore forgive him , or will any Judg or Jury hold him excused ? Or rather think him the more unfit for Mercy ? 5. Note also that the want of a supernatural Habit , no nor the Presence of the contrary Habit , do not efficiently determine the Will to particular Acts , much less take away its natural Freedom . 6. And that till Habits attain an utter Predominancy , ( at least ) there is a Power remaining in the Will to resist them , and use Means against them . Though eventually the perverse Inclination may hinder the use of it . The three and twentieth Excuse . I have heard from learned Men , that God doth determine all Actions , natural and free , as the first efficient physical immediate Cause : or else nothing could act . And then it was not long of me that I chose forbidden Objects , but of him that irresistibly moved me thereto , and whose Instrument I was . Answ . This is a trick of that Wisdom which is Foolishness with God , and to be deceived by vain Philosophy . 1. The very Principle it self is most likely to be false , and those that tell you this do err . Much more , I think , may be said against it than for it . 2. I am sure it is either false , or irreconcileable with God's Holiness , and Man's Liberty and Culpability ; so that its a mad thing to deceive your selves with such philosophical Uncertainties , when the Truth which you oppose by it is infallibly certain . That God is not the Author of Sin , but Man himself , who is justly condemned for it , is undoubtedly true : and would you obscure so clear a Truth , by searching into Points beyond humane Reach if not unsound , as you conclude them ? The four and twentieth Excuse . But at least , those learned Divines among us that doubt of this , do yet say that the Will is necessarily and infallibly determined by the practical Vnderstanding , and that is as much unresistibly necessitated by Objects : and therefore whatever act was done by my Vnderstanding or Will , was this necessitated , and I could not help it . They say , Liberty is but the Acting of the Faculty agreeably to its Nature : And it was God as Creator that gave Adam his Faculties , and God by providential Dispose , that presented all Objects to him , by which his Vnderstanding , and so his Will were unavoidably necessitated . Answ . This is of the same Nature with the former ; uncertain , if not certainly false . Were this true , for ought we can see , it would lay all the Sin and Misery of this World on God , as the unresistible necessitating Cause ; which because we know infallibly to be false , we have no reason to take such Principles to be true which infer it . The Understanding doth not by a necessary Efficiency determine the Will , but morally ; or rather , is regularly a Condition or necessary Antecedent , without which it may not determine it self . Yea the Will by commanding the Sense and Phantasy , doth much to determine the Understanding . As the Eye is not necessary to my going , but to my going right , so is not the Understanding's Guidance necessary to my willing , ( there the simple Apprehension may suffice ) but to my right willing . There are other ways of determining the Will. Or if the Understanding did determine the Will efficiently and necessarily , it is not every act of the Understanding that must do it . If it be so , when it saith , This must be done , and saith it importunately ; yet not when it only saith , This may be done , or you may venture on it , which is the common part which it hath in Sin. I am not pleased that these curious Objections fall in the Way , nor do I delight to put them into vulgar Heads ; but finding many young Scholars and others that have conversed with them , assaulted with these Temptations , I thought meet to give a Touch , and but a Touch , to take them out of their Way : As Mr. Fenner hath done more fully in the Preface to his Hidden Manna , on this last point , to which I refer you . I only add this . The Will of Man in its very Dominion doth bear God's Image . It is a self-determining Power , though it be biassed by Habits , and needs a Guide . As the Heart and Vital Spirits by which it acteth , are to the rest of the Body , so is it to the Soul. The Light of Nature hath taught all the World to carry the Guilt of every Crime to the Will of Man , and there to leave it . Upon this all Laws and Judgments are grounded . From Ignorance and intellectual Weakness , Men commonly fetch Excuses for their Faults ; but from the Will they are aggravated . If we think it strange that Man's Will should be the first Cause , so much as of a sinful Mode , and answer all occurring Objections : it may suffice that we are certain the Holy Majesty is not the Author of Sin ; and he is able to make all this as plain as the Sun , and easily answer all these vain Excuses , though we should be unable . And if we be much ignorant of the Frame and Motions of our own Souls , and especially of that high self-determining Principle , free-Will , the great Spring of our Actions , and the curious Engine by which God doth sapientially govern the World , it is no wonder , considering that the Soul can know it self but by Reflection , and God gave us a Soul to use , rather than to know it self ; and to know its Qualities and Operations , rather than its Essence . The five and twentieth Excuse . No Man can be saved , nor avoid any Sin , nor believe in Christ , but those whom God hath predestinated thereto . I was under an irreversible Sentence before I was born : and therefore I do nothing but what I was predestinated to do ; and if God decreed not to save me , how could I help it ? Answ . 1. God's Judgments are more plain , but his Decrees or secret Purposes are mysterious : And to darken Certainties , by having recourse to Points obscure , is no part of Christian Wisdom . God told you your Duty in his Word , and on what Terms you must be judged to Life or Death ; hither should you have recourse for Direction , and not to the unsearchable Mysteries of his Mind . 2. God decreeth not to condemn any but for Sin. Sin , I say , is the Cause of that Condemnation , though not of his Decree . 3. God's Decrees are Acts Immanent in himself , and make no change on you , and therefore do not necessitate you to sin , any more than his Fore-knowledg doth . For both cause only a necessity of Consequence , which is Logical , as the Divines on both sides do confess . And therefore this no more caused you to sin , than if there had been no such Decree . And it 's a Doubt whether that Decree be not negative ; a willing Suspending of the Divine Will , as to evil ; or at most a Purpose to permit it . The six and twentieth Excuse . If it be no more , yet doth it make my Perdition unavoidable ; for even God's Fore knowledg doth so ; for if he foreknow it , all the World cannot hinder it from coming to pass . Answ . Must God either be ignorant of what you will do , or else be the Cause of it ? If you foreknow that the Sun will rise to morrow , that doth not cause it to rise . If you foreknow that one Man will murder another , you are not the Cause of it by foreknowing it . So is it here . The seven and twentieth Excuse . God might have hindred my Sin and Damnation if he would . Answ . And will you wilfully sin , and think to escape because God doth not hinder you ? The Prince that makes a Law against Murder , could lock you up , and keep you from being a Murderer . But are you excusable if he do not ? We are certain that God could have hindered all the Sin and Death , and Confusion , and Misery that is in the Word : and we are as certain that he doth not hinder it ( but by forbidding it , and giving Men means against it : ) and we are certain that he is Just , and Good , and Wise in all , and not bound to hinder it : And what his Reasons are , you may better know hereafter : In the mean time , you had been better have looked to your own Duty . The eight and twentieth Excuse . How could I be saved if Christ did not die for me ? He died but for his Elect ; and none could be saved without his Death . Answ . He did die for you , and for more than his Elect , though he absolutely purposed only their Salvation . Your Sins crucified him , and your Debt lay upon him ; and he so far ransomed you , that nothing but your wilful Refusal of the Benefits could have condemned you . The nine and twentieth Excuse . It was Adam's Sin that brought me into this Depravedness of Will , which I can neither cure , nor could prevent . Answ . 1. If Adam cast away his Holiness , he could no more convey that to us which he cast away , than a Nobleman that is a Traitor , can convey his lost Inheritance or Honours to his Son. 2. You perish not only for your Original Sin , but for rejecting the recovering Mercy of the Redeemer : you might have had Christ and Life in him for the accepting . The thirtieth Excuse . God will require no more than 〈◊〉 gives . He gave me not Grace to repeat and believe ; 〈◊〉 without his Gift I could not have it . Answ . 1. God will justly require more than he giveth ; that is , the improvement of his Gifts , as Mat. 25. shews . He gave Adam but a Power to persevert , and not actual Perseverance : Yet did he justly punish him for want of the Act ; even for not using by his own Wll the Power which he had given him . 2. It is long of your self if God did not give you Grace to believe : It was because you wilfully refused some preparatory Grace . Christ found you at a great distance from him , and he gave you Grace sufficient to have brought you nearer to him than you were ; you had Grace sufficient to have made you better than you were , and restrained many Sins , and brought you to the means , when you turned your back on them : tho this were not sufficient to cause you to believe , it was sufficient to have brought you nearer to believing ; and through your own wilfulness , became not effectual ; even as Adam had sufficient Grace to have stood , which was not effectual . So that you had not only Christ offered to you , if you would but accept him ; but you had daily and precious ▪ Helps and Means , to have cured your Wills , and caused you to accept him ; for neglect of which , and so for not believing , and so for all your other Sins , you justly perish . The one and thirtieth Excuse . Alas , M●● is a Worn , a dry Leaf ! Job 13. 25. a silly foolish Creature , and therefore his Actions be not regardable , nor deserve so great a Punishment . Answ . Though he be a Worm , and as nothing to God , and 〈◊〉 by Sin , yet he is naturally so noble a Creatur● 〈◊〉 ●●age of God was on him , Gen. 12. 26. 〈◊〉 1. James 3. 9. and the World made his Serv●●● 〈◊〉 Angels his Atten●ants , Heb. 1. 14. so noble 〈◊〉 Christ died for him , God takes special care of him ; he is capable of knowing and enjoying God , 〈◊〉 Heaven is not thought too good for him if he will ●ey . And he that is capable of so great Good , must 〈◊〉 capable of as great Evil , and his Ways not to be so ●●erlooked by that God that hath undertaken to , be 〈◊〉 Governour . When it tendeth to Infidelity , the evil will teach you to debase Man , even lower than 〈◊〉 would do . The two and thirtieth Excuse . Sin is no Being : and ●ll Men be damned for that which is nothing ? Answ . 1. It is such a Mode as deformeth God's Create . It is a moral Being . It is a Relation of our ●●tions and Hearts to God's Will and Law. 2. They that say , Sin is nothing , say Pain and Loss 〈◊〉 nothing too . You shall therefore be paid with one ●●thing for another . Make light of your Misery , and 〈◊〉 , it is nothing , as you did of your Sin. 3. Will you take this for a good Excuse from your ●hildren or Servants , if they abuse you ? or from a ●hief or a Murderer ? shall he escape by telling the ●dg that his Sin was nothing ? Or rather have Death , ●ich is nothing , as the iust Reward of it ? The three and thirtieth Excuse : But Sin is a transt● Thing . At least it doth God no harm , and therefore why ●uld he do us so much harm for it ? Answ . 1. It hurts not God , because he is above ●rt . No thanks to you if he be out of your reach . You may wrong him , when you cannot hurt him . ●nd the Wrong deserves as much as you can bear . If a ●aitor endeavour the Death of the Prince in vain , 〈◊〉 Endeavour deserves Death , though he never hurt him . You despise God's Law and Authority ; you cause the Blaspheming of his Name , Rom. 2. 24. He calls it a Pressing him as a Cart is pressed with Sheaves , ●●os 2. 13. and a Grieving of him . 3. And you wrong his Image , his Church , the pub●●ck Good , and the Souls of others . The four and thirtieth Excuse . But God's Nature is so ●●od and merciful , that sure he will not damn his own Crea●●re . Answ . 1. A merciful Judg will hang a Man for a Fault against Man : By proportion then what is due for Sin against God ? 2. All the Death and Calamity which you see in the World , comes from the Anger of this merciful God : why then may not future Misery come from it ? 3. God knoweth his own Mercy better than you do ; and he hath told you how far it shall extend . 4. He is infinitely merciful , but it is to the Heirs of Mercy , not to the final Rejecters of his Mercy . 5. Hath not God been merciful to thee in bearing with thee so long , and offering thee Grace in the Blood of Christ , till thou didst wilfully reject it ? Thou wi●● confess to thy everlasting Wo that God was merciful ; had he not been so merciful , thou wouldst not have been so miserable for rejecting it . The five and thirtieth Excuse . I would not so torment mine Enemy my self . Answ . No reason you should . Is it all one to wrong you , and to wrong the God of Heaven ? God is the only Judg of his own Wrongs . The sixth and thirtieth Excuse . All Men are Sinners ; and I was but a Sinner . Answ . All were not impenitent , unbelieving , rebelious Sinners , and therefore all are not unpardoned , condemned Sinners . All did not live after the Flesh , and refuse to the last to be converted as you did . God will teach you better to difference between Sinners and Sinners . The seven and thirtieth Excuse . But if Christ have satisfied for my Sins , and died for me , then how can I justly suffer for the same Sins ? will God punish one Sin twice ? Answ . 1. Christ suffered for Man in the Christ of Man ; but not in your Person , nor you in him . It was not you that provided the Price , but God himself : Christ was not Man's Delegate in satisfying , and therefore received not his Instructions from us , nor did on our Terms , but his own . It was not the same thing which the Law threatned , that Christ underwent : for that was the Damnation of the Sinner himself , and not the Suffering of another for him ; it cannot therefore be yours but on Christ's own Terms . He died for thy Sin , but with this intent , that for all that if thou refuse him , thou shalt die thy self . It is therefore no wrong to thee to die , for it was not thou that diedst before , and Christ will take it for no wrong to him : for he will judg thee to that Death . It is for refusing a Christ that died for thee , that thou must perish for ever . The eight and thirtieth Excuse . But I did not refuse Christ . I believed and trusted in him to the last ; and repented of my Sins , though I sometime was overtaken with them . Answ . Had this been true , thy Sin would not have condemned thee . But there is no mocking God. He will shew thee then thy naked Heart , and convince thousands that thought they believed and repented , that indeed they did not . By thy Works also will this be discovered , that is , by the main bent and scope of thy Life , as Mat. 25. throughout , and Jam. 2. The nine and thirtieth Excuse . I did many good Works ; and I hope God will set those against my evil Works : Answ . Thy good Works were thy Sins , because indeed they were not good , being not done in sincerity of Heart for God. The best Man's Works have some Infirmity , which nothing can cleanse but the Blood of Christ , which thou hast made light of , and therefore hast no part in . If all thy Life had been spent in perfect Works except one day , they would not make satisfaction for the Sins of that Day . For they are but part of thy Duty . Wo to him that hath no better a Saviour at Judgment , than his own good Works . The fortieth Excuse . I lived in Poverty and Misery on Earth , and therefore I hope I have had my Suffering here , and shall not suffer in this World and another too . 1. By that Rule all poor Men and Murderers , and Thieves that are tormented and hanged , should be saved . But as Godliness hath the Promise of this Life and that to come , so Impenitency and Wickedness hath the Threatning of this Life and that to come . 2. The Devils and the damned have suffered much more than you already ; and yet they are never the nearer a Deliverance . When thou hast suffered ten thousand Years , thy Pain will be never the nearer an end . How then can a little Misery on Earth prevent it ? Alas , poor Soul , these are but the Foretasts and Beginnings of thy Sorrow . Nothing but Pardon through the Blood of Christ could have prevented thy Condemnation ; and that thou rejectedst by Infidelity and Impenitency . His Sufferings would have saved thee , if thou hadst not refused him ; but all thy own Sufferings will yield thee no Relief . So much for the answering of the vain Excuses which poor Sinners are ready to make for themselves ; wherein I have been so large , as that this part I confess is disproportionable to the rest : but it was for these two Reasons . 1. That poor careless Souls might see the Vanity of such Defences ; and consider if such a Worm as I can easily confute them , how easily and how terribly will they be all answered by their Judg ? 2. I did it the rather , that godly Christians might the better understand how to deal with these vain Excuses when they meet with them : which will be daily if they deal with Men in this sad Condition . X. We have done with that part of the Judgment which consisteth in the Exploration or Trial of the Cause : we now come to that which is the Conclusion and Consummation of all ; and that is , to shew you what the Sentence will be , and on whom . And for this , we must go strait to the Word of God for our Light , it being impossible for any Man to have any particular Knowledg of it , if Christ had not there revealed it unto us . Indeed almost all the World do acknowledg a Life after this , where it shall go well with the Good , and ill with the bad . But who shall be then accounted righteous , and who unrighteous , and on what Terms and Grounds , by whom they shall be judged , and to what Condition , they know not . The Sentence in Judgment will be , 1. Either on those that never had Means to know Christ . 2. Or on those that had . 1. For the former , as it less concerneth us to enquire of their Case , so it is more obscurely revealed to us in the Scripture . It is certain that they shall be judged according to their Use of the Means which they had , Rom. 2. 11 , 12 , 13 , 14 , 15 , 16. and the Talents which they received , Mat. 25. But that it ever falleth out that he that hath but the one Talent of natural Helps , doth improve it to Salvation ; or that ever they who knew not Christ , are justified and saved without that Knowledg , ( being at Age and Use of Reason ) I find not in the Scriptures . I find indeed that [ as many as have sinned without Law , shall also perish without Law : and as many as have sinned in the Law , shall be judged by the Law Rom. 2. 12. but not that any are justified by the Works of Nature , such as are here said to be without Law. ] I find also , that [ They have the Work of the Law written in their Hearts , their Conscience also bearing witness , and their Thoughts the mean while accusing , or else excusing one another , in the Day when God shall jude the Secrets of Men by Jesus Christ , according to the Gospel ] Rom. 2. 15 , 16. And I believe it is a just Excuse , and not an unjust which is here meant . But it will be but an Excuse so far as they were guiltless : and that will be but in tanto , and not in toto , in part only ; and so not a full Justification . A Heathen's Conscience may excuse him from those Sins which he was never guilty of ; but not from all . But no more of them . 2. The Case of those that have had the Gospel , is more plainly opened to us in God's Word . Their Sentence is opened in many Places of Scripture , but most fully in Matth. 25. whence we will now collect it . There we find that Jesus Christ the Redeemer , as King of the World , shall sit in Judgment on all Men at the last ; and shall separate them one from another , as a Shepherd divideth the Sheep from the Goats , and so shall pass the final Sentence . This Sentence is twofold , according to the different Condition of them that are judged . To them on the right Hand , there is a Sentence of Justification , and Adjudication to everlasting Glory : To them on the left Hand , there is a Sentence of Condemnation to everlasting Punishment . The Sentence on each of these containeth both the State which they are judged to , and the Reason or Cause of the Judgment to that State. For as God will not judg any to Life or Death without just Cause , so he will publish this Cause in his Sentence , as it is the manner of Judges to do . If you say , Christ will not use a Voice ; let it satisfy , that though we know not the manner , yet if he do it but by mental Discovery , as he shews Men what shall everlastingly befal them , so he will shew them why it shall so befal them . 1. The Sentence on them on the right Hand , will contain , 1. Their Justification and Adjudication to Blessedness , and that both as generally denominated , and as particularly determined and described . 2. And the Cause of this Judgment . 1. In general they shall be pronounced Blessed . Satan would have had them cursed and miserable : the Law did curse them to Misery ; many a fearful Though hath possessed their own Breasts , lest they should prove at last accursed and miserable : but now they hear the contrary from their Judg. All the Promises in the Gospel could not perfectly overcome those their Fears ; all the comfortable Words of the Ministers of the Gospel could not perfectly subdue them ; all the tender Mercies of God in Christ did not perfectly subdue them ▪ but now they are vanquished all for ever . He that once had heard his Redeemer in Judgment call him blessed , will never fear being cursed more . For he that Christ blesseth , shall be blessed indeed . The Description of their Blessedness followeth , Come inherit the Kingdom prepared for you from the Foundation of the World. And also they are called Blessed of the Father . Here is the Fountain of their Blessedness , the Father ; and the State of their Blessedness in being the Father's : for I suppose they are called the Blessed of are Father , both because the Father blesseth them , that is , makes them Happy , and because these blessed Ones are the Father 's own . And so Christ will publish it to the World in Judgment , that he came to glorify the Father , and will proclaim him the principal Efficient , and ultimate End of his Work of Redemption , and the Blessedness of his Saints ; and that himself is ( as Mediator ) but the Way to the Father . It is the Father that prepared the Kingdom for them , and from the Foundation of the World prepared it ; both for [ them ] as chosen ones , and for them as future Believers and righteous Ones . It is called a Kingdom , partly in respect to God the King , in whose Glory we shall partake in our Places ; and partly metapherically , from the Dignity of our Condition . For so it is that our selves are said to be made Kings , Rev. 1. 6. and 5. 1. 1 Pet. 2. 9. and not that we are properly Kings ; for then we must have Subjects who must be governed by us . Thus we see their Blessedness in the Fountain , End and State of Dignity . As to the receptive Act on their Part , it is expressed by two Words ; one signifying their first Entrance on it , Come : the other their Possession , Inherit : That is , possess it as given by the Father , and Redeemed by the Son , and hold it in this Tenure for ever . The true Believer was convinced in this Life , that indeed there was no true Blessedness , but this Enjoyment of God in the Kingdom of Heaven . The Lord revealed this to his Heart by his Word and Spirit . And therefore he contemned the seeming Happiness on Earth , and laid up for himself a Treasure in Heaven , and made him Friends with the Mammon of Unrighteousness , and ventured all his Hope in this Vessel . And now he findeth the Wisdom of that Choice in a rich Return . God made him so wise a Merchant as to sell all for this Pearl of greatest Price : and therefore now he shall find the Gain . As there is no other true Happiness but God in Glory ; so is there nothing more sutable and welcome to the true Believer . O how welcome will the Face of that God be , whom he loved , sought , longed and waited for ! How welcome will that Kingdom be which he lived in hope of , which he parted with all for , and suffered for in the Flesh ! How glad will he be to see the blessed Face of his Redeemer , who by his manifold Grace hath brought him unto this I leave the believing Soul to think of it , and to make it the daily matter of his delightful Meditation ; what an unconceivable Joy in one Moment , will this Sentence of Christ will fill his Soul with ? Undoubtedly it is now quite past our Comprehension ; though our imperfect Forethoughts of it may well make our Lives a continual Feast . Were it but our Justification from the Accusations of Satan , who would have us condemned either as Sinners in general , or as impenitent , unbelieving Rebels , against him that redeemed us , in special , it would lift up the Heads of the Saints in that Day : After all the Fears of our own Hearts , and the slanderous Accusations of Satan and the World , That we were either impenitent Infidels or Hypocrites , Christ will then justify us and pronounce us righteous . So much for the Condition to which they are judged . 2. The Reason or Cause of this Justification of the Saints , is given us both , 1. In a general Denomination , and 2. In a particular Description . 1. In general , it is because they were righteous , as is evident , Mat. 25. 6. The Righteous shall go into Life everlasting . And indeed it is the Business of every just Judg to justify the Righteous , and condemn the Unrighteous . And shall not the Judg of all the Earth judg righteously ? Gen. 18. 25. God makes Men righteous before he judges them so : and judgeth them righteous because they are so . He that abominateth that Man who saith to the Righteous , Thou art wicked ; or to the Wicked , Thou art righteous ; who justifieth the Wicked and condemneth the Righteous , will certainly never do so himself . Indeed he will justify them that are Sinners , but not against the Accusation that they are Sinners , but against the Accusation , that they are guilty of Punishment for Sin : but that is , because he first made them just ; and so justifiable , by pardoning their Sin , through the Blood of Christ . And it 's true also , that he will justify those that were wicked ; but not those that are wicked : but Judgment findeth them as Death leaveth them , and he will not take them for wicked , that are sanctified and cleansed of their former Wickedness . So that Christ will first pardon them before he justify them against the Charge of being Sinners in general ; and he will first give Men Faith , Repentance and new Obedience , before he will justify them against the Charge of being Impenitent , Infidels or Hypocrites , and consequently ●mpardoned , and doubly guilty of Damnation . This twofold Righteousness he will first give Men , and so constiture them just , before he will declare it , and sentence them just . 2. The Reason of the Sentence , particularly described , is from their Faith and Love to Christ , expressed in their Obedience , Self-denial , and forsaking all for him . For I was hungry and ye fed me ; I was thirsty and ye gave me daink ; I was a Stranger and ye took me in ; naked and ye clothed me : I was sick and ye visited me : I was in Prison and ye came to me . Verily I say unto you , inasmuch as ye have done it to one of the least of these my Brethren , ye have done it unto me , Mat. 25. 35 to 41. Here is , 1. The causal Conjuction for . 2. And the Cause or Reason it self . Concerning both which , observe . 1. How it is that Man's Obedience and Self-denial is the Reason and Cause of his Justification . 2. Why it is that God will have the Reason or Cause thus declared in the Sentence . For the first , observe that it 's one thing to give a Reason of the Sentence , and another thing to express the Cause of the Benefit given us by the Promise , and judged to us by the Sentence . Man's Obedience was no proper Cause why God did in this Life give Pardon of Sin to us , or a Right to Glory , much less of his giving Christ to die for us . And therefore as to our constitutive Justification at our Conversion , we must not say or think that God doth justify us , for , or because of any Works of our Obedience , legal or evangelical . But when God hath so justified us , when he comes to give a Reason of his Sentence in Judgment , he may and will fetch that Reason partly from our Obedience , or our Performance of the Conditions of the new Covenant . For as in this Life , we had a Righteousness consisting in free Pardon of all Sin through the Blood of Christ , and a Righteousness consisting in our personal Performance of the Conditions of the Promise , which giveth that Pardon and continueth it to us ; so at Judgment we shall accordingly be justified . And as our evangelical personal Righteousness , commonly called inherent , was at first only in our Faith and Repentance , and Disposition to obey , but afterward in our actual sincere Obedience , in which Sense we are constitutively justified or made righteous here by our Works , in James his sense , James 2. 24. so accordingly a double Reason will be assigned of our sentential Justification ; one from our Pardon by Christ's Blood and Merits , which will prove our Right to Impunity and to Glory ; the other from our own Faith and holy Obedience , which will prove our Right to that Pardon through Christ , and to the free Gift of a Right to Glory : and To this last is to be pleaded in Subordination to the former . For Christ is become the Author of eternal Salvation to all them that obey him , Heb. 5. 9. He therefore that will be saved , must have a Christ to save him as the Author , and an Obedience to that Christ as the Condition of that Salvation ; and consequently both must be declared in the Judgment . The Reason why the Judg doth mention our good Works rather than our believing , may be because those holy self-denying Expressions of Faith and Love to Christ do contain or certainly imply Faith in them , as the Life of the Tree is in the Fruit : but Faith doth contain our Works of Obedience but only as their Cause . The Works also are a Part of the personal Righteousness which is to be enquired after , that is , we shall not be judged righteous , meerly because we have believed , but also because we have added to our Faith Vertue , and have improved our Talents , and have loved Christ to the hazard of all for his sake . For it is not only or principally for the Goodness of the Work considered in it self , or the Good that is done by it to the Poor ; but it is as those Works did express our Faith and Love to Christ by doing him the most costly and hazardous Service ; that by Faith we could see Christ in a poor Beggar or a Prisoner , and could love Christ in these better than our worldly Goods or Liberties , which we must part with , or hazard by the Works that are here mentioned . 2. The Reasons why Christ will so publickly declare the personal Righteousness of Men , to be the Reason or Cause of his justifying Sentence , is because it is the Business of that Day , not only to glorify God's meer Love and Mercy , but eminently to glorify his remunerative Justice ; and not only to express his Love to the Elect , as such , but to express his Love to them as faithful and obedient , and such as have denied all for Christ , and loved God above all ; and to shew his Justice to Men , and Faithfulness in fulfilling all his Promises , and also his Holiness , in the high Estimation of the Holiness of his People . I shall express this in the Words of a Learned Divine ( Dr. Twiss against Mr. Cotton , pag. 40. ) Was there no more in God's Intention when he elected some , than the Manifestation of the Riches of his glorious Grace ? Did not God purpose also to manifest the Glory of his remunerative Justice ? Is it no undeniable that God will bestow Salvation on all his Elect , ( of ripe Years ) by way of Reward , and Crown of Righteousness , which God the righteous Judg will give ? 2 Tim. 4. 2 Thess . 1. It is great pity this is not considered , as usually it is not , especially for the momentous Consequence thereof in my Judgment . So far he . So much of the Sentence of Justification which shall be passed by Christ at Judgment upon the Righteous . 2. We are next to consider of the Sentence of Condemnation which shall then by Christ be passed on the Unrighteous . Which is delivered to us by Christ , Mat. 25. in the same Order as the former . The Sentence containeth , 1. The Condemnation it self . 2. The Reason or Cause of it . The Condemnation expresseth the Misery which they are judged to . 1. Generally in the Denomination , Cursed . 2. Particularly by Description of their cursed State. To be cursed , is to be a People destinated and adjudged to utter Unhappiness , to all kind of Misery without remedy . 2. Their cursed Condition is described in the next Words , Depart from me into everlasting Fire prepared for the 〈◊〉 and his Angels . 1. Depart : From whom ? from the God that made them in his Image ; from the Redeemer that bought them by the Price of his Blood , and offered to save them freely , for all their Unworthiness , and many a time intreated them to accept his Offer , that their Souls might live : From the Holy Ghost , the Sanctifier and Comforter of the Faithful , who strove with their Hearts , till they quenched and expelled him . O sad Departing ! who would not then choose rather to depart from all the Friends he had in the World , and from any thing imaginable ; from his Life , from himself , if it were possible , than from Christ ? Depart : from what ? why from the Presence of the Judg , from all farther Hopes of Salvation for ever , from all possibility of ever being saved , and living in the joyful Inheritance of the Righteous . Depart : Not from God's Essential Presence , for that will be with them to their everlasting Misery , but from the Presence of his Grace in that Measure as they enjoyed it . Depart : Not from your fleshly Pleasures , and Honours , and Profits of the World ; these were all gone and past already : and there was no farther need to bid them depart from these : Houses and Lands were gone . Mirth and Recreations were gone . Their sweet Morsels and Cups were gone . All the Honour that Men could give them was gone before they were set at Christ's Bar to be judged . But from all Expectations of ever enjoying these again , or ever tasting their former Delights ; from these they must depart : not from their Sin , for that will go with them ; but the Liberty of committing that part of it which was sweet to them , as Gluttony , Drunkenness , Whoredom , Idleness , and all Voluptuousness ; from these they must depart . But this is consequential ; it is Christ and the Possibility of Salvation , that they are sentenced to depart from . But whither must they depart ? 1. Into Fire . 2. Into that Fire which was prepared for the Devil and his Angels . 3. Into everlasting Fire . 1. Not into a purifying , but a tormenting Fire . Whether elementary or not ; whether properly or metaphorically called Fire , let us not vainly trouble our selves to enquire . It is enough to know , that as Fire is one of the most grievous Tormentors of the Flesh , so grievous will be those infernal Torments to the whole Man , Soul and Body ; such as is most fitly represented to us under the Notion of Fire , and of Burning . It is easy for a secure unbelieving Soul to read and hear of it ; but Wo and ten thousand Woes to them that must endure it ! In this Life they had their good things , when it went harder as to the Flesh with better Men ; but now they are tormented , when the Godly are comforted , as Luke 16. 25. 2. But why is it called a Fire prepared for the Devil and his Angels ? 1. What is this Devil that hath Angels ? 2. Who are his Angels ? 3. When was it prepared for them ? 4. Wat it not also prepared for wicked Men ? To these in order . 1. It seems by many Passages in Scripture , that there is an Order among Spirits both good and bad ; and that there is one Devil that is the Prince over the rest . 2. It seems therefore that it 's the rest of the evil Spirits , that are called his Angels . And some think that the Wicked who served him in this Life , shall be numbred with his Angels in the Life to come . Indeed the Apostle calls him the God of this World , 2 Cor. 4. 4. as is ordinarily judged by Expositors ; and the Prince of the Power of the Air , the Spirit that now worketh in the Children of Disobedience , Eph. 2. 2. And he calleth false seducing Teachers the Ministers of Satan , 2 Cor. 11. 15. But that wicked Men are here meant as part of his Angels , is not clear . 3. If it be the Preparation of God's Purpose that is here meant , then it was from Eternity : but if it be any Commination of God as Ruler of the Angels , then was this Fire prepared for them conditionally , from the beginning of that Commination , and was due to them at their Fall. 4. It seems that the Reason why here is no mention of preparing Hell-fire for the Wicked , but only for the Devils , is not because indeed it was not prepared also for the Wicked ; but to note that it is the Torment which was first prepared for , or assigned to the Devils , thereby shewing the greatness of the Misery of the Wicked , that the Devil and his Angels must be their Companions : Though some think , as is said before , that the Reason why wicked Men are not mentioned tere , is , because they are part of the Angels of the Devil , and so included . And some think it is purposely to manifest God's general Love to Mankind , that prepared not Hell for them , but they cast themselves into the Hell prepared for the Devils . But the first seems to be the true sense . And how apparently Righteous are the Judgments of the Lord ! that those Men who would here entertain the Devil into their Hearts and daily Familiarity , should be then entertained by him into his Place of Torments , and there remain for ever in his Society ! Though few entertained him into visible Familiarity with their Bodies as Witches do , who so make him their Familiar : yet all wicked Men do entertain him into more full and constant Familiarity with their Souls than these Witches do with their Bodies ; how familiar is he in Thoughts , to fill them with Vanity , Lust or Revenge ! How familiar is he in their Hearts , to fill them with Covertousness , Malice , Pride , or the like Evils ! and to banish all Thoughts of returning to God , and to quench every Motion that tendeth to their Recovery ! How familiar is he with them , even when they seem to be worshipping God in the publick Assemblies , stealing the Word out of their Hearts , filling them with vain and wandring Thoughts , blinding their Minds that they cannot understand the plainest words that we are able to speak to them , and filling them with a proud Rebellion against the Direction of their Teachers , and an obstinate Refusal to be ruled by them , be the Matter never so necessary to their own Salvation ? How familiar are these evil Spirits in their Houses , filling them with Ignorance , Worldliness and Ungodliness , and turning out God's Service , so that they do not pray together once in a Day , or perhaps at all ! How familiarly doth Satan use their Tongues , in Cursing , Swearing , Lying , Ribaldry , Backbiting or Slandring ! And is it not just with God to make these Fiends their Familiars in Torment , with whom they entertained such Familiarity in Sin ? As Christ with all the blessed Angels and Saints will make but one Kingdom or Family , and shall live altogether in perpetual Delights ; so the Devil and all his hellish Angels and wicked Men shall make but one Houshold , and shall live altogether in perpetual Misery . O poor Sinners , you are not troubled now at his Presence and Power in your Hearts ! but will you not then be troubled at his Presence and tormenting Power ? As long as you do not see him , let him do what he will with you , it grieves you little or nothing at all ; but what will you say when you must see him , and abide with him for ever ? O Sirs , his Name is easily heard , but his Company will be terrible to the stoutest Heart alive . He sheweth you a smiling Face when he tempteth you , but he hath a grimmer Face to shew you , when Temptations have conquered you , and Torments must succeed . As those that write of Witches , say , he appeareth at first to them in some comely tempting Shape , till he have them fast tied to him ; and then he beats them , and affrights them , and seldom appears to them but in some ugly Hew . Believe it , poor Sinners , you do not hear or see the worst of him , when you are merry about your sinful Pleasures , and rejoicing in your Hopes of the Commodities or Preferments of the World : he hath another kind of Voice which you must hear , and another Face to shew you , that will make you know a little better whom you had to do with ! You would be afraid now to meet him in the Dark : what will you be to live with him in everlasting Darkness ? Then you will know who it was that you entertained and obeyed , and plaid with in your Sins . 3. And as the Text tells us , that it is a Fire prepared for the Devil and his Angels : So it telleth us , that it is an everlasting Fire . It had a Beginning , but it shall have no End. If these Wretches would have chosen the Service of God , they would have met with no Difficulty or Trouble , but what would have had a speedy End. Poverty and Injuries would have had an End : Scorns and Abuses would have had an End : Fasting , Humiliation , Sorrow for Sin , watching and fighting against our spiritual Enemies , would all have had an End. But to avoid these , they chose that Ease , that Pleasure , which hath brought them to that Torment which never will have end . I have said so much of these things already in my Book called the Saints Rest , that I will now say but this much . It is one of the Wonders of the World , how Men that do believe , or think they do believe this Word of Christ to be true , that the Wicked shall go into everlasting Fire , can yet venture on Sin so boldly , and live in it so fearlesly , or sleep quietly till they are out of this unspeakable Danger ! Only the commonness of it , and the known Wickedness of Man's Heart , doth make this less wonderful . And were there nothing else to convince us that Sinners are mad and dead as to spiritual Things , this were enough ; that ever the greatest Pleasures or Profits of the World , or the most enticing Baits that the Devil can offer them , should once prevail with them to forget these endless things , and draw them to reject an everlasting Glory , and cast themselves desperately into everlasting Fire : Yea , and all this under daily Warnings and Instructions ; and when it 's told them beforehand by the God of Truth himself ! For the Lord's sake , Sirs , and for your Souls sakes , if you care not what Ministers say , or what such as I say , yet will you soberly read now and then this 25 th Chapter of Matthew , and regard what is told you by him that must be your Judg ! and now and then bethink yourselves soberly , whether these are Matters for wise Men to make light of ; and what it is to be everlastingly in Heaven , or in Hell-fire . 2. We have seen what is the Penalty contained in the Sentence against the Ungodly : The next thing that the Text directs us to , is the Cause or Reason of the Sentence , ver . 42. For I was hungry , and ye gave me no Meat , &c. The Reason is not given expresly , either for their Sin against the Law of Works , that is , because they were Sinners , and not perfectly innocent nor yet from their Unbelief , which is the great Sin against the Law of Grace : But it is given from their not expressing their Faith and Love to Christ in Works of Mercy and Self-denial . And why is this so ? 1. We must not suppose that these Words of Christ do express the whole judicial Process in every Point ; but the chief Parts . It is supposed that all Men are convicted of being Sinners against the perfect Law of the Creator , and that they are guilty of Death for that Sin ; and that there is no way but by Christ to obtain Deliverance . But because all this must be acknowledged by the Righteous themselves , as well as by the Wicked ; therefore Christ doth not mention this , but that only which is the turning Point or Cause in the Judgment . For it is not all Sinners that shall be finally condemned , but all impenitent , unbelieving Sinners , who have rebelled finally against their Redeemer . 2. And the Reason why Faith itself is not expressed is , 1. Because it is clearly implied , and so is Love to Christ as Redeemer ; in that they should have relieved Christ himself in his Members : That is , as it 's expressed , Mat. 10. 42. they should have received a Prophet in the Name of a Prophet , and a Disciple in the Name of a Disciple ; all should be done for Christ's sake , which could not be , unless they believed in him , and loved him . 2. Also because that the bare Act of Believing is not all that Christ requireth to a Man's final Justification and Salvation ; but holy self-denying Obedience must be added . And therefore this is given as the Reason of their Condemnation that they did not so obey . We must observe also , that Christ here putteth the special for the general ; that is , one way of self-denying Obedience and Expression of Love , instead of such Obedience in general : For all Men have not Ability to relieve those in misery , being perhaps some of them poor themselves . But all have that Love and Self-denial , which will some way express it self . And all have Hearts and a Disposition to do thus , if they had Ability ; without such a Disposition none can be saved . It is the fond Conceit of some , that if they have any Love to the Godly , or wish them well , it is enough to prove them happy . But Christ here purposely lets us know that whoever doth not love him at so high a rate , as that he can part with his Substance or any thing in the World , to those Uses which he shall require them , even to relieve his Servants in want and Sufferings for the Master's sake , that Man is none of Christ's Disciple , nor will be owned by him at the last . XI . The next Point that we come to , is to shew you the Properties of this Sentence at Judgment . When Man had broken the Law of his Creator at the first , he was liable to the Sentence of Death , and God presently sat in Judgment on him , and sentenced him to some part of the Punishment which he had deserved ; but upon the Interposition of the Son , he before the rest , resolved on a Way that might tend to his Recovery ; and Death is due yet to every Sinner for every Sin which he commits , till a Pardon do acquit him . But this Sentence which will pass on Sinners at the last Judgment , doth much differ from that which was passed on the first Sin , or which is due according to the Law of Works alone . For , 1. As to the Penalty , called the Pain of Loss , the first Judgment did deprive Man of the Favour of his Creator , but the second will deprive him of the Favour both of the Creator and Redeemer : the first Judgment deprived him of the Benefits of Innocency ; the second deprives him of the Benefits of Redemption , the loss of his hopes and possibility of Pardon , of the Spirit , of Justification and Adoption , and of the Benefits which conditionally were promised and offered him ; these are the Punishments of the last Judgment , which the Law of Works did never threaten to the first Man , or to any , as it stood alone . Also the loss of Glory as recovered , is the proper Penalty of the violated Law of Grace , which is more than the first loss . As if a Man should lose his Purse the second time , when another hath once found it for him ; or rather as if a Traitor redeemed by another , and having his Life and Honours offered him , if he will thankfully accept it and come in , should by his Refusal and Obstinacy , lose this recovered Life , which is offered him ; which is an Addition to his former Penalty . Besides that the higher Degree of Glory will be lost which Christ would bestow on him , more than was lost at first . The very Work of the Saints in Heaven , will to praise and glorify him that redeemed them , and the Father in him ; which would not have been the Work of Man , if he had been innocent . 2. As to the Pain of Sense , the last Judgment by the Redeemer will sentence them to a far sorer Punishment than would have befaln them , if no Saviour had been offered them , Heb. 10. 29. The Conscience of Adam if he had not been redeemed , would never have tormented him for rejecting a Redeemer , nor for refusing or abusing his gracious Offers , and his Mercies ; nor for the forfeiting of a recovered Happiness ; nor for refusing of the easy Terms of the Gospel , which would have given him Christ and Salvation for the accepting ; nor for neglecting any Means that tended to Recovery : no nor for refusing Repentance unto Life , nor for disobeying a Redeemer that bought him by his Blood. As all these are the Penalties of the Redeemer's Law and Judgment , so is it a sorer Penalty than Conscience would have inflicted meerly for not being perfectly innocent : and they will be far soarer Gripings and Gnawings of the never-dying Worm for the abuse of these Talents , than if we had been never trusted with any after our first Forfeiture . Yea and God himself will accordingly proportion his Punishments . So that you see that privatively and positively , or as to their Loss and their Feeling , the Redeemer will pass on them a heavier Doom than the Creator did , or would have done according to the first Law to perfect Man. 3. Another Property of the Judgment of Christ is , that it will be final , peremptory , and excluding all farther Hopes or Possibilities of a Remedy . So was not the first Judgment of the Creator upon faln Man. Though the Law of pure Nature knew no Remedy , nor gave Man any Hope of a Redeemer , yet did it not exclude a Remedy , nor put in any Bar against one ; but God was free to recover his Creature if he pleased . But in the Law of Grace he hath resolved , that there shall be no more Sacrifice for Sin , but a fearful looking for of Judgment and Fire which shall devour the Adversary , Heb. 10. 26 , 27. and that the Fire shall be everlasting , the Worm shall not die , and the Fire shall not be quenched , Mat. 25. ult . Mat. 13. 42 , 50. John 5. 27. Mat. 5. 26. Mat. 3. 12. and Luke 3. 17. Mark 9. 43 , 44 , 45 , 46 , 48. He that now breaketh that pure Law that requireth perfect Innocency , ( as we have all done ) may fly to the Promise of Grace in Christ , and appeal to the Law of Liberty or Deliverance to be judged by that . But he that falls under the Penalty of that Law which should have saved him , as all final Unbelievers and impenitent ungodly Persons do , hath no other to appeal to . Christ would have been a Sanctuary and Refuge to thee from the Law of Works , hadst thou but come into him : But who shall be a Refuge to thee from the Wrath of Christ ? The Gospel would have freed thee from the Curse of the Law of Works , if thou hadst but believed and obeyed it : But what shall free thee from the Condemnation of the Gospel ? Had there no Accusation lain against thee , but that thou wast in general a Sinner ; that is , that thou wast not perfectly innocent , Christ would have answered that Charge by his Blood. But seeing thou art also guilty of those special Sins which he never shed his Blood for , who shall deliver thee from that Accusation ? When Christ gave himself a Ransom for Sinners , it was with this Resolution both in the Father and himself , that none should ever be pardoned , justified or saved by that Ransom , that did not in the time of this Life sincerely return to God by Faith in the Redeemer , and live in sincere obedience to him , and persevering herein . So that he plainly excepted final Infidelity , Impenitency and Rebellion from Pardon : He never died for the final Non-performance of the Conditions of the New Covenant . So that his Judgment for these will be peremptory and remediless . If you say , Why cannot God find out a Remedy for this Sin , as well as he did for the first ? I say , God cannot lie , Tit. 1. 2. He must be true and faithful , as necessarily as he must be God , because of the absolute Perfection of his Nature ; and he hath said and resolved , that there shall be no more Remedy . Many other Properties of God's Judgment general there are , as that Righteousness , Impartiality , Inflexibility , and the like , which because I would not make my Discourse too long , I will pass over , contenting my self with the mention of these which are proper to the Judgment of the Redeemer according to his own Laws in special . XII . The twelfth and last thing which I promised to unfold , is , The Execution of this Judgment . Here I should shew you both the Certainty of the Execution , and by whom it will be , and how : but having done all this already in the third Part of the foresaid Book of Rest , I shall now only give this brief Touch of it . No sooner is the dreadful Sentence past , Go ye cursed into everlasting Fire , but away they must be gone : There is no delay , much less any Reprieve to be expected ; and yet much less is there any hope of an Escape . If the Judg once say , Take him Jailor ; and if Christ say , Take him Devils , you that ruled and deceived him , now torment him : all the World cannot rescue one such Soul. It will be in vain to look about for help . Alas , there is none but Christ can help you ; and he will not , because you refused his help : Nay , we may say , He cannot ; not for want of Power , but because he is True and Just , and therefore will make good that Word which you believed not . It is in vain then to cry to Hills to fall on you , and the Mountains to cover you from the Presence of him that sitteth on the Throne . It will be in vain now to repent , and wish you had not slighted your Salvation , nor sold it for a little Pleasure to your Flesh . It will be then in vain to cry , Lord , Lord , open to us ; O spare us ; O pity us ; O do not cast us into these hideous Flames ! Do not turn us among Devils ! Do not torment thy redeemed ones in this Fire ! All this will be then too late . Poor Sinner , whoever thou art that readest or hearest these Lines , I beseech thee in Compassion to thy Soul , consider how fearful the Case of that Man will be , that is newly doomed to the Everlasting Fire , and is haled to the Execution without Remedy ! And what mad Men are those that now do no more to prevent such a Misery , when they might do it on such easy Terms ▪ and now have so fair an Opportunity in their hands . The time was when Repentance might have done thee good : but then all thy Repentings be in vain . Now while the Day of thy Visitation lasteth , hadst thou but a Heart to pray and cry for Mercy , in Faith and Fervency through Christ , thou mightest be heard . But then Praying and Crying will do no good , shouldst thou roar out in the Extremity of thy Horror and Amazement , and beseech the Lord Jesus but to forgive thee one Sin , or to send thee on Earth once more , and to try the● once again in the Flesh , whether thou wouldst not love him , and lead a holy Life , it would be all in vain Nay , shouldst thou beg but one Hour before you were cast into those Flames , it would not be heard ; it would do thee no good . How earnestly did a deceased Gentleman , Luke 16. 24. beg of Abraham for one Drop of Water from the Tip of Lazarus's Finger to cool his Tongue , because he was tormented in the Flame : And what the better was he ? He was sent to remember that he had his good things in this Life ; and that Remembrance would torment him more . And do not wonder or think much at this , that Christ will not then be entreated by the Ungodly . You shall then have a Remember too from Christ or Conscience . He may soon stop thy Mouth , and leave thee speechless , and say , Remember Man , that I did one Day send thee a Message of Peace , and thou wouldst not hear it . I once did stoop to beseech thee to return , and thou wouldst not hear . I besought thee by the tender Mercies of God ; I besought thee by all the Love that I had shewed these , by my holy Life , by my cursed Death , by the Riches of my Grace , by the Offers of my Glory ; and I could not get thee t● for sake the World , to deny the Flesh , to leave one beloved Sin for all this . I besought thee over and over again : I sent many a Minister to thee in my Name : I waited on thee many a Day , and Year , and all would not do : thou wouldst not consider , return and live : and ●ow it is too late , thy Sentence is past , and cannot be re●alled : away from me thou Worker of Iniquity , Mat. 7. 22 , 23. Ah Sirs , what a Case then is the poor desperate Sinner left in ! How can I write this , or how can you that read or hear it , without trembling , once think of the Condition that such forlorn Wretches will be in ! When they look above them , and see the God that hath forsaken them , because they forsook him first ; when ●hey look about them , and see the Saints on one hand whom they despised , now sentenced unto Glory ; and the Wicked on the other hand whom they accompanied and imitated , now judged with them to everlasting Misery : when they look below them , and see the Flames that they must abide in , even for evermore : and when the Devils begin to hale them to the Execution : O poor Souls ! Now what would they give for a Christ , for a Promise , for a time of Repentance , for a Sermon of Mercy , which once they slept under , or made no account of ! How is the Case altered now with them ! Who would think that these are the same Men that made light of all this on Earth , that so stoutly scorned the Reproofs of the Word , that would be worldly , and fleshly , and drunk , and proud , let Preachers say what they would ; and perhaps hated those that did give them warning . Now they are of another Mind ; but all too late . O were there any Place for Resistance , now would they draw back , and lay hold of any thing , before they would be dragged away into those Flames ! But there is no resisting ; Satan's Temptations might have been resisted , but his Executions cannot : God's Judgments might have been prevented by Faith and Prayer , Repentance and a holy Life ; but they cannot be resisted when they are not prevented . Glad would the miserable Sinner be , if he might but turn to nothing , and cease to be ; or that he might be any thing rather than a reasonable Creature : but these Wishes are all in vain . There is one Time , and one Way of a Sinner's Deliverance ; if he fail in that one , he perishth for ever : all the World cannot help him after that 2 Cor. 6. 2. I have heard thee in a time accepted : and in the Day of Salvation have I succoured thee : Behold now is the accepted Time ; behold now is the Day of Salvation . Now he saith , Rev. 3. 20. Behold , I stand at the Door and knock ; if any Man hear my Voice and open the door , I will come in to him , and will sup with him , and he with me . But for the time to come hereafter , hear what he saith , Prov. 1. 24 , 25 , 26. Because I have called , and ye refused , I have stretched out my hand and no Man regarded ; but ye have set at nought all my Counsels , and would none of my Reproof : I also will laugh at your Calamity ; I will mock when your fear cometh ; when your fear cometh as a Desolation , and your D●struction comueth as a Whirlwind ; when Distress and Anguish cometh upon you : then shall they call upon me , but I will not answer ; they shall seek me early , but they shall not find me : for that they hated Knowledg , and did not choose the Fear of the Lord ; they would none of my Counsels : they despised all my Reproofs ; therefore shall they eat of the Fruit of their own way , and be filled with their own Devices : for the turning away of the Simple shall slay them , and the Prosperity of Fools shall destroy them ; but whoso hearkneth to me shall dwell safth and shall be quiet from fear of Evil. I have recited all these Words that you may see and consider , whether I have spoke any other thing than God himself had plainly told you of . Having said this much of the Certainty of the Execution , I should next have spoke somewhat of the Manner and the Instruments , and have shewed how God will be for ever the principal Cause , and Satan and their own Consciences the Instruments in part ; and in what manner Conscience will do its part , and how impossible it will be to quiet or resist it . But having spoke so much of all this already elsewhere , as is said before I will forbear here to repeat it , leaving the Reader that desireth it , there to peruse it . The Vses . Vse 1. Beloved Hearers , it was not to fill your Fancies with News that God sent me hither this Day : nor to tell you of Matters that nothing concern you : nor by some terrible Words to bring you to an Hour's Amazement and no more : But it is to tell you of things that your Eyes shall see , and to foretel you of your Danger while it may be prevented , that your precious Souls may be saved at the last , and you may stand before God with Comfort at that Day . But because this will not be every Man's Case , no nor the Case of most , I must in the Name of Christ desire you to make this day an Enquiry into your own Souls , and as in the Presence of God let your Hearts make answer to these few Questions which I shall propound and de●te with you . Qu. 1. Do you soundly believe this Doctrine which I have ●ached to you ? What say you Sirs ? Do you verily be●ve it as a most certain Truth , that you and I , and 〈◊〉 the World must stand at God's Bar and be judged to everlasting Joy or Torment ? I hope you do all in some 〈◊〉 believe this : but blame me not if I be jealous whether you soundly believe it , while we see in the World so little of the Effect of such a Belief . I confess I am forced to think that there is more Infidelity than ●ith among us , when I see more Ungodliness than God●ess among us : And I can hardly believe that Man ●at will say or swear that he believeth these things , ●d yet liveth as carelesly and carnally as an Infidel . I ●ow that no Man can love to be damned ; yea , I ●ow that every Man that hath a reasonable Soul , hath ●turally some love to himself , and a fear of a Danger ●hich he verily apprehendeth : he therefore that liveth ●thout all fear , I must think liveth without all appre●nsion of his Danger . Custom hath taught Men to hold these things as the Opinion of the Country ; but if Men soundly believed them , surely we should see strange● Effects of such a Faith , than in the most we do see . Doth the sleepy Soul that liveth in Security , a● followeth this World as eagerly as if he had no greater Matters to mind ; that never once trembled at the Thoughts of this great Day , nor once asked his own Soul in good Sadness , My Soul , How dost thou think then to escape ? I say , doth this Man believe that he is going to this Judgment ? Well Sirs , whether you believe it or not , you will find it true : and believe it you must before you can be safe . For if you do not believe it , you will never make ready . Let me therefore perswade you in the Fear of God to consider , that it is a Matter of undoubted Truth . 1. Consider that it is the express Word of the God of Truth , revealed in Scripture as plainly as you can desire . So that you cannot be unbelieving without denying God's Word , or giving him the Lie , Mat. 13. 38 , 39 , 40 , 41 , 42 , 43 , 49 , 50. Mat. 25. throughout , Rom. 2. 5 , 6 , 7 , 9 , 10 , 16. and 1. 32. John 5. 28 , 29. The Hour is coming in which all that are in the Graves shall hear his Voice , and shall come forth : they that have done good , unto the Resurrection of Life ; and they that have done evil , unto the Resurrection of Damnation . Heb. 9. 27. It is appointed to all Men once to die , and after this the Judgment . Rom. 14. 9 , 12. So then every one of us shall give account of himself to God. Rev. 20. 12. And I saw the dead small and great stand before God : and the Books were opened : and another Book was opened , which is the Book of Life ; and the Dead were judged out of those things which were written in the Books according to their Works . Mat. 12. 36 , 37. But I say unto you that every idle Word that Men shall speak , they shall give account thereof at the Day of Judgment For by thy Words thou shalt be justified , and by thy Words thou shalt be condemned . Many more most express Texts of Scripture do put the Truth of this Judgment out of all question to all that believe the Scripture , and will understand it . There is no place left for a Controversy in the Point : It is made as sure to us as the Word of the living God can make it : And he that will question that , what will he believe ? What say you Sirs ! Dare you doubt of this which the God of Heaven hath so positively affirmed ? I hope you dare not . 2. Consider , it is a Master-part of your Faith , if you are Christians , and a fundamental Article of your Creed , that Christ shall come again to judg the quick ●nd the dead . So that you must believe it or renounce your Christianity , and then you renounce Christ and all the Hopes of Mercy that you have in him . It 's impossible that you should soundly believe in Christ , and not believe his Judgment and Life everlasting : because as he came to bring Life and Immortality to Light in the Gospel , 2 Tim. 1. 10. so it was the End of his Incarnation , Death and Resurrection , to bring you thither ; and it 's part of his Honour and Office which he purchased with his Blood , to be the Lord and Judg of all the World , Rom. 14. 9. Joh. 5. 22. If therefore you believe not heartily this Judgment , deal plainly and openly , and say you are Infidels , and cast away the hypocritical Vizor of Christianity , and le● us know you , and take you as you are . 3. Consider that it is a Truth that is known by the very Light of Nature , that there shall be a Happiness for the Righteous , and a Misery for the Wicked after this Life : which is evident , 1. In that we have undeniable natural Reason for it . ( 1. ) God is the Righteous Governour of the World , and therefore must make a difference among his Subjcts , according to the Nature of their Ways : which ane see is not done here , where the Wicked prosper , and we Good are afflicted ; therefore it must be hereafter . ( 2. ) We see there is a Necessity that God should make Promises and Threatnings of everlasting Happiness or Misery , for the right Governing of the World : for we certainly perceive that no lower things will keep Men from destroying all humane Society , and living worse than brute Beasts ; and if there be a Necessity of making such Threats and Promises , then there is certainly a Necessity of fulfilling them . For God needeth no Lie or Means of deceiving , to rule the World. 2. And as we see it by Reason , so by certain Expe●rience , that this is discernable by the Light of Nature for all the World , or almost all do believe it . Ev● those Nations where the Gospel never came , and have nothing but what they have by Nature , even the most barbarous Indians acknowledg some Life after this and a Difference of Men according as they are here therefore you must believe thus much , or renounc● your common Reason and Humanity , as well as your Christianity . Let me therefore perswade you al● in the Fear of God to confirm your Souls in the Belief of this , as if you had heard Christ or an Angel from Heaven say to you , O Man , thou art hasting to Judgment . Qu. 2. My next Question is , Whether you do ever soberly consider of this great Day ? Sirs , do you use when you are alone to think with your selves , how certain and how dreadful it will be , how fast it is coming on , and what you shall do , and what Answer you mean to make at that Day ? Are your Minds taken up with these Considerations ? Tell me , is it so or not ? Alas Sirs ! Is this a Matter to be forgotten ? Is not that Man even worse than mad , that is going to God's Judgment , and never thinks of it ? when if they were to be tried for their Lives at the next Assize , they would think of it , and think again , and cast 100 times which way to escape . Methinks you should rather forget to go to Bed at Night , or to eat your Meat , or do your Work , than forget so great a Matter as this . Truly I have often in my serious Thoughts been ready to wonder that Men can think of almost any thing else , when they have so great a thing to think of . What , forget that which you must remember for ever ! forget that which should force Remembrance , yea and doth force it with some , whether they will or not ! A poor despairing Soul cannot forget it : He thinks which way ever he goes he is ready to be judged . O therefore Beloved , fix these Thoughts as deep in your Hearts as Thoughts can go . O be like that holy Man , that thought which way ever he went , he heard the Trumpet sound , and the Voice of the Angel calling to the World , Arise ye Dead , and come to Judgment . You have warning of it from God and Man , to cause you to remember it ; do not then forget it . It will be a cold Excuse another Day , Lord , I forgat this Day , or else I ●ight have been ready : you dare not sure trust to such Excuses . Qu. 3. My next Question to you is , How are you ●ffected with the Consideration of this Day ? Barely to think of it will not serve : to think of such a Day as this with a dull and sensless Heart , is a Sign of fearful Stupidity . Did the Knees of King Belshazzar knock together with trembling , when he saw the Hand-writing on the Wall ? Dan. 5. 6. How then should thy Heart be afffected that seeth the Hand-writing of God as a Summons to his Bar ? When I began to preach of these things long ago , confess the Matters seemed to me so terrible , that I was afraid that People would have run out of their Wits with Fear ; but a little Experience shewed me , that many are like a Dog that is bred up in a Forge or Furnace , that being used to it , can sleep though the Hmmers are beating , and the Fire and hot Iron flaming about him , when another that had never seen it , would be amazed at the sight . When Men have heard us 7 Years together , yea 20 Years , to talk of a Day of Judgment , and they see it not , nor feel any hurt , they think it is but talk , and begin to make nothing of it . This is their Thanks to God for his Patience : Because his Sentence is not executed speedily , therefore their Hearts are set in them to do evil , Eccles . 8. 11. As if God were slack of his Promise , as some Men accoun● Slackness , 2 Pet. 3. 9. when one Day with him is as 〈◊〉 1000 Years , and a 1000 Years as one Day . What 〈◊〉 we tell you 20 Years together that you must die , wi●● you not believe us , because you have lived so long , and seen no Death coming ? Three or Four things there be that should bring any Matter to the Heart . 1. If it be a Matter or exceeding Weight . 2. If it concern not others only , but our selves . 3. If it be certain . 4. If near . All these things are here to be sound , and therefore how should your Hearts be moved at the Consideration of this great Day ! 1. What Matter can be mentioned with the Tongue of Man of greater moment ? For the poor Creture to stand before his Maker and Redeemer , to be judged to everlasting Joy or Torment ? Alas ! all the Matters of this World are Plays , and Toys , and Dreams to this ; Matters of Profit or Disprofit are nothing to it , Matter● of Credit or Discredit are unworthy to be named with it ; Matters of temporal Life or Death are nothing to it . We may see the poor brute Beasts go every Day to the Slaughter , and we make no great matter of it , though their Life be as dear to them as ours to us . To be judged to an everlasting Death or Torment , this is the great Danger that one would think should shake the stoutest Heart to consider it , and awake the dullest Sinner to prevent it . 2. It 's a Matter the concerneth every one of your●selves , and every Man or Woman that ever lived upon the Earth , or ever shall do ; I am not speaking to you 〈◊〉 the Affairs of some far Country that are nothing to you but only to marvel at ; which you never saw , not ever shall do : no , it is thy own self , Man or Woman that hearest me this Day , that shalt as surely appear before the Judgment-seat of Christ , as the Lord liveth , and as he is true and faithful ; and that is as sure as thou livest on this Earth , or as the Heaven is over thee . That Man that heareth all this with the most careless blockish Heart , shall be awakened and stand with the rest at that Day ; that Man that never thought of it , but spent his time in worldly Matters , shall leave all and there appear ; that Man that will not believe these things to be true , but make a Jest ofthem , shall see and feel that he would not believe , and he also shall be there ; the Godly that waited in Hope for that Day , as the Day of their full Deliverance and Coronation , they shall be there ; those that have lain in the Dust these 5000 Years shall rise again , and all stand there . Hearer , whoever thou art , believe it , thou maist better think to live without Meat , to see without Light , to escape Death , and abide for ever on Earth , than to keep away from that Appearance . Willing or unwilling thou shalt be there . And should not a Matter then that so concerneth thy self , go near thy Heart , and awake thee from thy Security ? 3. That it is a Matter of unquestionable Certainty , I have partly shewed you already , and more would do if I were preaching to known Infidels . If the careless World had any just Reason to think it were uncertain , their Carelesness were more excusable . Methinks a Man should be affected withthat which he is certain shall come to pass , in a manner as if it were now in doing , 1 Thess . 5. 2. Ye perfectly know that the Day of the Lord so cometh , &c. saith the Apostle . 4. This day is not only certain , but it is near ; and therefore should affect you the more . I confess , if it were never so far off , yet seeing it will come at last , it should be carefully regarded : But when the Judg is at the Door , James 5. 9. and we are almost at the Bar , and it is so short a time to this Assize , what Soul that is not dead will be secure ? Alas Sirs ! what is a little time when it is gone ? how quickly shall you and I be all in another World , and our Souls receive their particular Judgment , and so wait till the Body be raised and judged to the same Condition ? It is not 100 Years in all likelihood , till every Soul of us shall be in Heaven or Hell : and it 's like , not half or a quarter of that time , but it will be so with the greater part of us ; and what is a Year or two or 100 ? how speedily is it come ? how many a Soul that is now in Heaven or Hell , within 100 Years dwelt in the Places that you now dwell in , and sat in the Seats you now sit in ? And now their time is past , what is it ? Alas , how quickly will it be so with us ! You know not when you go to Bed , but you may be judged by the next Morning ; or when you rise , but you may be judged before Night : but certainly you know that shortly it will be ; and should not this then be laid to Heart ? Yea the general Judgment will not be long : For certainly we live in the End of the World. Qu. 4. My next Question is , Whether are you ready for his dreadful Judgment when it comes , or not ? Seeing it your selves then must be tried , I think it concerns you to see that you be prepared . How often hath Christ warned us in the Gospel , that we be always ready , because we know not the day or Hour of his coming ? Matth. 24. 44 , 42. and 25. 13 1 Thess . 5. 6. and told us hos sad a time it will be to those that are unready , Mat. 25. 11 , 12. Did Men but well know what a Meeting and Greeting there will be between Christ and an unready Soul , it would sure startle them , and make them look about them . What say you , beloved Hearers , are you ready for Judgment , or are you not ? Methinks a Man that knoweth he shall be judged , should ask himself the question every day of his Life ; am I ready to give up my Account to God ? Do not you use to ask this of your own Hearts ? unless you be careless whether you be saved or damned , methinks you should , and ask it seriously . Qu. But who be they that are ready ? how shall I know whether I be ready or not ? Answ . There is a twofold Readiness . 1. When you are in a safe Cafe . 2. When you are in a comfortable Cafe , in regard of that Day . The latter is very desiraeble , but the frist is of absolute Necessity : this therefore is it that you must principally enquire after . In general , all those , and only those are ready for Judgment , who shall be justified and saved , and not condemned when Judgment cor●es ; they that have a good Cause in a Gospel-sense . It may be known before hand who these are ; for Christ judgeth , as I told you , by his Law. And therefore find out whom it is that the Law of Grace doth justify or condemn , and you may certainly know whom the Judg will justify or conemn ; for he judgeth righteously . If you further ask me who these are ; remember that I told you before that every Man that is personally righteous by fulfilling the Conditions of Salvation in the Gospel , shall be saved ; and he that is foun unrighteous , as having not fulfilled them , shall perish at that Day . Qu. Who are those ? Answ . I will tell you them in a few Words , lest you should forget , because it is a Matter that your Salvation or Damnation dependeth upon . 1. The Soul that unfeignedly repenteth of his former sinful Course , and turneth from it in Heart and Life , and loveth the Way of godliness which he hated , and hateth the Way of Sin which he loved , and is become throughly a new Creature , being born again and sanctified by the Spirit of Christ , shall be justified : but all others shall certainly be condemned . Good News to repenting converted Sinners : but sad to impenitent , and him that knows not what this means . 2. That Soul that feeling his Misery under Sin , and the Power of Satan , and the Wrath of God , doth believe what Christ hath done and suffered for Man's Res●auration and Salvation , and thankfully accepteth him as his only Saviour and Lord , on the Terms that he is offered in the Gospel , and to those Ends , event to justify him , and sanctify and guide him , and bring him at last to everlasting Glory ; that Soul shall be justified at Judgment : and he that doth not , shall be condemned . Or in short , in Scripture-phrase , He that believeth shall be saved , and he that believeth not shall be condemmd , Mar. 16. 16. 3. The Soul that hath had so much Knowledg of the Goodness of God , and his Love to Man in Creation , Redemption , and the following Mercies , and hath had so much Conviction of the Vanity of all Creatures , as thereupon to love God more than all things below , so that he haththe chiefest room in the Hearts , and is preferred before all Creatures ordinarily in a time of trial ; that Soul shall be justified at Judgment , and all others shall be condemned . 4. That Soul that is so apprehensive of the absolute Soveraignty of God as Creator and Redeemer , and of the Righteousness of his Law and the Goodness of his holy Way , as that he is firmly resolved to obey him before all others , and doth accordingly give up himself to study his Will , of purpose that he may obey it , and doth walk in these holy Ways , and hath so far mortified the Flesh , and subdued the World and the Devil , that the Authority and Word of God can do more with him than any other , and doth ordinarily prevail against all the Perwasion and Interest of the Flesh , so that the main Scope and Bent of the Heart and Life is still for God ; and when he sinneth he riseth again by true Repentance ; I say , that Soul , and the only , shall be justified in Judgment , and be saved . 5. That Soul that hath such believing Thoughts of the life to come , that he taketh the promised Blessedness for his Portion , and is resolved to venture all else upon it , and in hope of this Glory , doth set light comparatively by all things in this World , and waiteth for it as the End of the Life , choosing any suffering that God shall call him to , rather than to lose his hopes of the Felicity , and tus perservereth to the End : I say , that Soul , and none but that shall be justified in Judgand escape Damnation . In these five Marks I have told , you truly and briefly , who shall be justified and saved , and who shall be condemned at the Day of Judgment . And if you would have them all in five Words , they are but the Description of these five Graces , Repentance , Faith , Love , Obedience , Hope . But though I have laid these close together for your use , you left you should think that in so weighty a Case I am too short in the Proof of what I so determine of ; I will tell you in the express Words of many Scripture-Texts , who shall be justified , and who shall be condemned . [ John 3. 3. Except a Man be born again , he cannot enter into the Kingdom of God. Heb. 12. 14. Without Holiness none shall see God. Luke 13. 3 , 5. Except ye repent , ye shall all likewise perish . Acts 26. 18. I send thee to open their Eyes , and turn them from Darkness to Light , and from the Power of Satan unto God , that they may receive forgiveness of Sins , and an Inheritance among the sanctified by Faith that is in me . John 3. 15 , 16 , 17 , 18 , 19. Whoever believeth in him shall not perish , but have everlasting Life : he that believeth on him , is not condemned ; he that believeth not , is condemned already , because he hath not believed in the Name of the only begotten Son of God ; and this is the Condemnation , that Light is come into the World , and Men loved Darkness rather than Light , because their deeds were evil . John. 5. 28 , 29. The Hout is coming , in which that are in the Graves shall hear his Voice , and shall come forth ; they that have done good to the Resurrection of Life , and they that have done evil to the Resurrection of Damnation . Mar. 25. 30. Cast the unprofitable Servant into outer Darkness , there shall be weeping and gnashing of Teeth . Luke 19. 27. But those mine Enemies which would not that I should reign over them , bring hither and slay them before me . Mat. 22. 12 , 13. Friend , how camest thou in hither , not having on a Wedding-Gar●ent ? And he was speechless . Then said the King to the Se●●ants , bind him Hand and Foot , and take him away , and cast him into outer Darkness , &c. Mat. 5. 20. For I say unto you , that except your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of Heaven . Mat. 7. 21. Not every one that saith , Lord , Lord , shall enter into the Kingdom of Heaven ; but he that doth the Will of my Father which is in Heaven . Heb. 5. 6. He is become the Author of eternal Salvation to all them that obey him . Rev. 22. 14. Blessed are they that do his Commandments , that they may have right to the Tree of Life , and may enter in by the Gate into the City . Rom. 8. 1 , 13. There is then no Condemnation to them that are in Christ Jesus , that walk not after the Flesh , but after the Spirit . For if ye live after the Flesh , ye shall die : but if ye through the Spirit do mortify the Deeds of the Body , ye shall live . Rom. 8. 9. If any Man have not the Spirit of Christ , he is none of his . Gal. 5. 18. But if ye be led of the Spirit , ye are not under the Law. Gal. 6. 7 , 8. Be not deceived , God is not mocked : for whatsoever a Man soweth , that shall he also reap : for he that soweth to the Flesh , shall of the Flesh reap Corruption ; but he that soweth to the Spirit , shall of the Spirit reap Life Everlasting . Mat. 6. 21. For where your Treasure is , there will your Heart be also . ] Read Psal . 1. and many other Texts to this purpose , of which some are cited in my Directions for Peace of Conscience : Dir. 11. p. 115 , 116. And thus I have told you from God's Word , how you may know whether you are ready for Judgment , which is the fourth thing that I would advise you to enquire after . O Sirs , what shift do you make to keep your Souls from continual Terrors , as long as you remain unready for Judgment ? How do you keep the Thoughts of it out of your Mind , that they do not break your Sleep , and meet you in your Business , and haunt you every way you go , while Judgment is so near , and you are so unready ? But I shall proceed to my next Question . Qu. 5. And in the last place , to those of you that are not yet ready , nor in a Condition wherein you may be safe at that Day ; my Question is , How are you reslved to prepare for Judgmet for the time to come ? Will you do no more than you have done hitherto ? Or will you now set your selves with all your Might , to prepare for so great a Day ? methinks you should be now past all Demurs , Delays , or farther Doubtings about such a Business ; aud by the Consideration of what I have said already , you should be fully resolved to lose no more time , but presently awake , and set upon the Work. Methinks you should all say , We will do any thing that the Lord shall direct us to do , rather then we will be unready for this final Doom . O that there were but such Hearts in you , that you were truly willing to follow the gracious Guidance of the Lord , and to use but those sweet and reasonable Means which he hath prescribed you in his Word , that you may be ready for that Day ! Alas , it is no hard matter for me to tell you , or my self , what it is that we must do if we will be happy ; and it is no very hard ▪ matter to do it so far as we are truly willing ; but the Difficulty is to be truly and throughly willing to this Work. If I shall tell you what you must do for Preparation , shall I not lose my Labour ? Will you resolve and promise in the Strength of Grace , that you will faithfully and speedily endeavour to practise it , whoever shall gainsay it ? Upon hope of this , I will set you down some brief Directions , which you must follow , if ever you will with Comfort look the Lord Jesus in the Face at the Hour of Death , or in the Day of Judgment . The first Direction is this , See that your Souls be sincrely established in the Belief of this Judgment and everlasting Life : For if you do not soundly believe it , you will not seriously prepare for it . If you have the Judgment and Belief of an Infidel , you cannot have the Heart or the Life of a Christian . Unbelief shuts out the most of the World from Heaven : see that it do not so by you . If you say you cannot believe what you would : I answer , Feed not your Unbelief by Wilfulness or Unreasonableness ; use God's Means to overcome it , and shut not your Eyes against the Light , and then try the Issue , Heb. 3. 12 , 13 , 15 , 16 , 17 , 18 , 19. The second Direction . Labour diligently to have a sound Vnderstanding of the Nature of the Laws and Judgment of God. On what Terms it is that he dealeth with Mankind : and on what Terms he will judg them to Life or Death : and what the Reward and Punishment is . For if you know not the Law by which you must be judged , you cannot know how to prepare for the Judgment . Study the Scripture therefore , and mark who they be the God promiseth to save , and who they be that he threatneth to condemn . For according to that Word will the Judgment pass . The third Direction . See that you take it as the very Business of your Lives , to make ready for that Day . Understand that you have no other Business in the World , but what doth necessarily depend on this . What else have you to do , but to provide for everlasting , and to use Means to sustain your own Bodies and others , of purpose for this Work , till it be happily done ? Live therefore as Men that make this the main Scope and Care of their Lives ; and let all things else come in but on the by . Remember every Morning when you awake , that you must spend that Day in Preparation for your Account , and that God doth give it you for that end . When you go to Bed , examine your Hearts , what you have done that Day in the Preparation for your last Day : And take that time as lost which doth nothing to this end . The fourth Direction . Vse frequently to think of the Certainty , Nearness and Dreadfulness of that Day , to keep Life in your Affections and Endeavours , lest by Inconsiderateness your Souls grow stupid and negligent . Otherwise , because it is out of the sight , the Heart will be apt to grow hardned and secure . And do not think of it slightly , as a common thing , but purposely set your selves to think of it , that it may rouze you up to such Affections and Endeavours as in some measure are answerable to the Nature of the thing . The fifth Direction . Labour to have a lively Feeling on thy Heart , of the Evil and Weight of that Sin which thou art guilty of , and of the Misery into which it hath brought thee , and would further bring thee if thou be not delivered , and so to feel the Need of a Deliverer . This must prepare thee to partake of Christ now ; and if thou partake not of him now , thou canst not be saved by him then . It is these Souls that now make light of their Sin and Misery , that must then 〈◊〉 them so heavy , as to be pressed by them into the internal Flames . And those that now feel little need of a Saviour , they shall then have none to save them , when they feel their Need. The sixth Direction . Vnderstand and believe the sufficiency of that Ransom and Satisfaction to Justice , which Christ hath made for thy Sins and for the World , and how freely and universally it is offered in the Gospel . Thy Sin is not uncurable or unpardonable , nor thy Misery remediless ; God hath provided a Remedy in his Son Christ , and brought it so near thy Hands , that nothing but thy neglecting , or wilful refusing it , can deprive thee of the Benefit . Settle thy Soul in this Belief . The seventh Direction . Vnderstand and believe , that for all Christ's Satisfaction , there is an absolute Necessity of ●ound Faith and Repentance to be in thy own self , before thou canst be a Member of him , or be pardoned , adopted or justified by his Blood. He died not for final Infidelity and Impenitency , as predominant in any-Soul . As the Law of his Father which occasioned his Suffering , required perfect Obedience or Suffering : So his own Law , which he hath made for the Conveyance of his Benefits , doth require yet true Faith and Repentance of Men themselves , before they shall be pardoned by him ; and sincere Obedience and Perseverance , before they shall be glorified . The eight Direction . Rest not therefore in an unrenewed , unsanctified State ; that is , till this Faith and Repentance be wrought on thy own Soul , and thou be truly broken off from thy former sinsul Course , and from all things in this World ; and art dedicated , devoted and resigned unto God. Seeing this Change must be made , and these Graces must be had , or thou must certainly perish : in the Fear of God , see that thou give no ease to thy Mind till thou art thus changed . Be content with nothing till this be done . Delay not another Day . How canst thou live merrily , or sleep quietly in such a Condition , as if thou shouldst die in it , thou shouldst perish for ever ? Especially when thou art every Hour uncertain whether thou shalt see another Hour , and not be presently snatch'd away by Death . Methinks while thou art in so sad a Case , which way ever thou art going , or whatever thou art doing , it should still come into thy Thoughts , O what if I should die before I be regenerate , and have part in Christ ! The ninth Direction . Let it be the daily Care of thy Soul , to mortify thy fleshly Desires , and overcome this World ; and live as in a continual Conflict with Satan , which will not be ended till thy Life do end . If any thing destroy thee by drawing away thy Heart from God , it will be thy carnal Self , thy fleshly Desires , and the Allurements of this World , which is the Matter that they feed upon . This therefore must be the earnest . Work of thy Life to subdue this Flesh , and set light by this World , and resist the Devil , that by these would destroy thee . It is the common Case of miserable Hypocrites , that at first they list themselves under Christ as for a Fight , but they presently forget their State and Work ; and when they are once in their own Conceit regenerate , they think themselves so safe , that there is no farther Danger ; and thereupon they do lay down their Arms , and take that which they miscall their Christian Liberty , and indulge and please that Flesh whch they promised to mortify , and close with the World which they promised to contemn , and so give up themselves to the Devil , whom they promised to fight against . If once you apprehend that all your Religion lieth in meer Believing , that all shall go well with you , and that the Bitterness of Death is past , and in a forbearance of some disgraceful Sins , and being much in the Exercise of your Gifts , and in external Ways of Duty , and giving God a cheap and plausible Obedience in those things only which the Flesh can spare ; you are then faln into that deceitful Hypocrisy , which will as surely condemn you , as open Profaneness , if you get not out of it . You must live as in a Fight , or you cannot overcome . You must live loose from all things in this World , if you will be ready for another . You must not live after the Flesh , but mortify it by the Spirit , if you would not die , but live for ever , Rom. 8. 13. These things are not indifferent , but of flat Necessity . The tenth Direction . Do all your Works as Men that must be judged for them . It is not enough ( at least in point of Duty and Comfort ) that you judg this Preparation in general to be the main Business of your Lives , but you should also order your particular Actions by these Thoughts , and measure them by their Respects to this approaching Day . Before you venture on them , enquire whether they will bear weight in Judgment , and be sweet or bitter when they are brought to Trial ; both for Matter and Manner , this must be observed . O that you would remember this when Temptations are upon you , when you are tempted to give up your Minds to the World , and drown your selves in earthly Cares : Will you bethink you soberly whether you would hear of this at Judgment , and whether the World will be then as sweet as now , and whether this be the best Preparation for your Trial ? When you are tempted to be drunk , or to spend your precious time in Ale-houses , or vain unprofitable Company , or at Cards or Dice , or any sinful or needless Sports ; bethink you then , whether this will be comfortable at the reckoning ? and whether time be no more worth to one that is so near Eternity , and must make so strict an Account of his Hours ? and whether there be not many better Works before you , in which you might spend your time to your greater Advantage , and to your greater Comfort when it comes to a review ? When you are tempted to Wantonness , Fernication , or any other fleshly Intemperance , bethink you soberly , with what Face these Actions will appear at Judgment , and whether they will be then pleasant or displeasant to you . So when you are tempted to neglect the daily Worshipping of God in your Families , and the catechising and teaching of your Children or Servants , especially on the Lord's Day , bethink your selves then , what account you will give of this to Christ , when he that entrusted you with the Care of your Children and Servants , shall call you to a reckoning for the Performance of that Trust ? The like must be remembred in the very manner of our Duties . How diligently should a Minister study ; how earnestly should he perswade ; how unweariedly should he bear all Oppositions and ungrateful Returns ; and how carefully should he watch over each particular Soul of his Charge ( as far as is possible ) when he remember that he must shortly be accountable for all in Judgment ? and how importunate should we all be with Sinners for their Conversion , when we consider that we our selves also must shortly be judged ? Can a Man be cold and dead in Prayer , that hath any true Apprehension of that Judgment upon his Mind , where he must be accountable for all his Prayers and Performances ? O remember , and seriously remember , when you stand before the Minister to hear the Word , and when you are on your Knees to God in Prayer , in what a manner that same Person , even your selves , must shortly stand at the Bar of the dreadful God! Did these Thoughts get throughly to Mens Hearts , they would awaken them out of their sleepy Devotions , and acquaint them that it is a serious Business to be a Christian . How careful should we be of our Thoughts and Words , if we believingly remembred that we must be accountable for them all ! How carefully should we consider what we do with our Riches , and with all that God giveth us ? and how much more largely should we expend it for his Service in Works of Piety and Charity , if we believingly remembred that we must be judged according to what we have done , and give account of every Talent that we receive ? Certainly the believing Consideration of Judgment , might make us all better Christians than we are , and keep our Lives in a more innocent and profitable Frame . The eleventh Direction . As you will certainly renew your Failings in this Life , so be sure that you daily renew your Repentance , and fly daily to Christ for a renewed Pardon , that no Sin may leave its sting in your Souls . It is not your first Pardon that will serve the turn for your latter Sins . Not that you must purpose to sin , and purpose to repent when you have done , as a Remedy : for that is an hypocritical and wicked Purpose of Repenting , which is made a Means to maintain us in our Sins ; but Sin must be avoided as far as we can ; and Repentance and Faith in the Blood of Christ must remedy that which we could not avoid . The Righteousness of Pardon in Christ's Blood is useful to us only so far as we are Sinners , and cometh in where our imperfect inherent Righteousness doth come short ; but must not be purposely chosen before Innocency : I mean , we must rather choose as far as we can , to obey and be innocent , than to sin and be pardoned , if we were sure of Pardon . The twelfth Direction . In this vigilant , obedient , penitent Course , with Confidence upon God as a Father , rest upon the Promise of Acceptance and Remission , through the Merits and Intercession of him that redeemed you : Look up in hope to the Glory that is before you , and believe that God will make good his Word , and the patient Expectation of the Righteous shall not be in vain . Chearfully hold on in the Work that you have begun : and as you serve a better Master than you did before your Change , so serve him with more Willingness , Gladness and Delight . Do not entertain hard Thoughts of him , or of his Service , but rejoice in your unspeakable Happiness of being admitted into his Family and Favour through Christ . Do not serve him in drooping Dejection and Discouragement , but with Love , and Ioy , and filial Fear . Keep in the Communion of his Saints , where he is chearfully and faithfully praised and honoured , and where is the greatest visible Similitude of Heaven upon Earth ; especially in the Celebration of the Sacrament of Christ's Supper , where he seals up a renewed Pardon in his Blood , and where unanimously we keep the Remembrance of his Death until he come . Do not cast your selves out of the Communion of the Saints , from whom to be cast out by just Censure and Exclusion , is a dreadful Emblem and Fore-runner of the Judgment to come , where the Ungodly shall be cast out of the Presence of Christ and his Saints for ever . I have now finished the Directions , which I tender to you for your Preparation for the Day of the Lord ; and withal my whole Discourse on this weighty Point . What Effect all this shall have upon your Hearts , the Lord knows ; it is not in my Power to determine . If you are so far blinded and hardned by Sin and Satan , as to make light of all this , or coldly to commend the Doctrine , while you go on to the End in your carnal worldly Condition as before ; I can say no more , but tell thee again that Judgment is near , when thou wilt bitterly bewail all this too late . And among all the rest of the Evidence that comes in against thee , this Book will be one which shall testify to thy Face before Angels and Men , that thou wast told of that Day , and intreated to prepare . But if the Lord shall shew thee so much Mercy as to open thy Eyes , and break in upon thy Heart , and by sober Consideration turn it to himself , and cause thee faithfully to take the Warning that hath been give thee , and to obey these Directions , I dare assure thee from the Word of the Lord , that this judgment which will be so dreadful to the Ungodly , and the Beginning of their endless Terrour and Misery , will be as joyful to thee , and the Beginning of thy Glory . The Saviour that thou hast believed in and sincerely obeyed , will not condemn thee , Psal . 1. 5 , 6. Rom. 8. 1. John 3. 16. It is part of his Business to justify thee before the World , and to glorify his Merits , his Kingly Power , his Holiness , and his rewarding Justice in thy Absolution and Salvation . He will account it a righteous thing to recompense Tribulation to thy Troublers , and Rest to thy self ; when the Lord Jesus shall be revealed from Heaven with his Mighty Angels , in flaming Fire , taking Vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ ; who shall be punished with everlasting Destruction from the Presence of the Lord , and from the Glory of his Power : Even then shall he come to be glorified in his Saints , and to be admired in all them that believe in that Day ; even because his Servants Testimony , and his Spirits among them was believed , 2 Thess . 1. 6 , 7 , 8 , 9 , 10. That Day will be the great Marriage of the Lamb , and the Reception of thee , and all the Saints into the Glory of thy Beloved , to which they had a Right at their first Consent and Contract upon Earth : And when the Bridegroom comes , thou who art ready shalt go into the Marriage , when the Door shall be shut against the sleepy negligent World ; and though they cry , Lord , Lord , open to us , they shall be repulsed with a Verily I know you not , Mat. 25. 10 , 11 , 12 , 13. For this Day which others fear , mayest thou long , and hope , and pray , and wait , and comfort thy self in all Troubles with the Remembrance of it , 1 Cor. 15. 55 , 56 , 57 , 58. 1 Thess . 4. 17 , 18. If thou wert ready to be offered to Death for Christ , or when the time of thy Departing is at hand , thou mayest look back on the good Fight which thou hast fought , and on the Course which thou hast finished , and on the Faith which then hast kept , and mayest confidently conclude , that henceforth there is laid up for thee a Crown of Righteousness , which the Lord the Righteous Judg shall give thee at that Day ; and not to thee only , but unto all them also that love his Appearing , 2 Tim. 4. 6 , 7 , 8. Even so , come Lord Jesus , Rev. 22. 20. FINIS . The Danger of slighting Christ and his Gospel . Mat. 22. 5. But they made light of it . THE blessed Son of God , that thought not enough to die for the World , but himself also be the Preacher of Grace and Salvation , doth comprize in this Parable the Sum of his Gospel . By the King that is here said to make the Marriage , is meant God the Father that sent his Son into the World to cleanse them from their Sins , and espouse them to himself . By his Son for whom the Marriage is made , is meant the Lord Jesus Christ , the eternal Son of God , who took to his God-head the Nature of Man , that he might be capable of being their Redeemer when they had lost themselves in Sin. By the Marriage is meant the Conjunction of Christ to the Soul of Sinners , when he giveth up himself to them to be their Saviour , and they give up themselves to him as his redeemed Ones , to be saved and ruled by him ; the Perfection of which Marriage will be at the Day of Judgment , when the Conjunction between the whole Church and Christ shall be solemnized . The Word here translated Marriage , rather signifieth the Marriage-Feast ; and the meaning is , that the World is invited by the Gospel to come in and partake of Christ and Salvation , which comprehendeth both Pardon , Justification and Right to Salvation , and all other Privileges of the Members of Christ . The Invitation is God's Offer of Christ and Salvation in the Gospel ; the Servants that invite them are the Preachers of the Gospel , who are sent forth by God to that end ; the Preparation for the Feast there mentioned , is the Sacrifice of Jesus Christ , and the enacting of a Law of Grace , and opening 〈◊〉 Way for revolting Sinners to return to God. There is a mention of sending second Messengers , because Go● useth not to take the first Denial , but to exercise his Patience till Sinners are obstinate . The first Persons invited are the Jews ; upon their obstinate Refusal they are sentenced to Punishment ; and the Gentiles are invited , and not only invited , but by powerful Preaching , and Miracles , and effectual Grace compelled , that is , infallibly prevailed with to come in . The Number of them is so great , that the House is filled with the Guests ; many come sincerely , not only looking at the Pleasure of the Feast , that is , at the Pardon of Sin , and Deliverance from the Wrath of God , but also at the Honour of the Marriage , that is , of the Redeemer , and their Profession by giving up themselves to an holy Conversation : but some come in only for the Feast , that is , Justification by Christ , having not the Wedding-garment of sound Resolution for Obedience in their Life , and looking only at themselves in believing , and not to the Glory of their Redeemer : and these are sentenced to everlasting Misery , and speed as ill as those that came not in at all ; seeing a Faith that will not work , is but like that of the Devil ; and they that look to be pardoned and saved by it , are mistaken , as James sheweth , ch . 2. 24. The Words of my Text contain a Narration of the ill Entertainment that the Gospel findeth with many to whom it is sent , even after a first and second Invitation They make light of it , and are taken up with other things . Though it be the Jews that were first guilty they have too many followers among us Gentiles to this Day . Doct. For all the wonderful Love and Mercy that God hath manifested in giving his Son to be the Redeemer of the World , and which the Son hath manifested in redeeming them by his Blood ; for all his full Preparation , by being a sufficient Sacrifice for the Sins of all ; for all his personal Excellencies , and that full and glorious Salvation that he hath procured ; and for all his free Offers of these , and frequent and earnest Invitation of Sinners : yet many do make light of all this , and prefer their worldly Enjoyments before it . The ordinary Entertainment of all is by Contempt . Not that all do so , or that all continue to do so who were once guilty of it : for God hath his Chosen whom he will compel to come in . But till the Spirit of Grace overpower the dead and obstinate Hearts of Men , they hear the Gospel as a common Story , and the great Matters contained in it go not to the Heart . The Method in which I shall handle this Doctrine is this . 1. I shall shew you what it is that Men make light of . 2. What this Sin of making light of it is . 3. The Cause of the Sin. 4. The Use of the Doctrine . 1. The thing that carnal Hearers make light of , is , 1. The Doctrine of the Gospel it self , which they hear regardlesly . 2. The Benefits offered them therein : which are , 1. Christ himself . 2. The Benefits which he giveth . Concerning Christ himself , the Gospel , 1. Declareth his Person and Nature , and the great things that he hath done and suffered for Man ; his redeeming him from the Wrath of God by his Blood , and procuring a Grant of Salvation with himself . Furthermore , the same Gospel maketh an Offer of Christ to Sinners , that if they will accept him on his easy and reasonable Terms , he will be their Saviour , the Physician of their Souls , their Husband and their Head. 2. The Benefits that he offereth them , are these . 1. That with these blessed Relations to him , himself , and Interest in him , they shall have the Pardon of all their Sins past , and be saved from God's Wrath , and be set in a sure way of obtaining a Pardon for all the Sins that they shall commit hereafter , so they do but obey sincerely , and turn not again unto the Rebellion of their Unregeneracy . 2. They shall have the Spirit to become their Guide and Sanctifier , and to dwell i● their Souls , and help them against their Enemies and conform them more and more to his Image , and heal their Diseases , and bring them back to God. 3. They shall have Right to everlasting Glory when this Life is ended , and shall be raised up thereto at the last ; besides many excellent Privileges in the Way , in Means , Preservation and Provision , and the Foretaste of what they shall enjoy hereafter : all these Benefits the Gospel offereth to them that will have Christ on his reasonable Terms . The Sum of all is in 1 John 5. 11 , 12. This is the Record that God hath given us eternal Life , and this Life is in his Son : He that hath the Son hath Life , and he that hath not the Son hath not Life . II. What this Sin of making light of the Gospel is ? 1. To make light of the Gospel , is to take no great heed to what is spoken , as if it were not a certain Truth , or else were a Matter that little concerned them , or as if God had not written these things for them . 2. When the Gospel doth not affect Men , or go to their Hearts ▪ but though they seem to attend to what is said , yet Men are not awakened by it from their Security , nor doth it work in any measure such holy Passion in their Souls , as Matters of such everlasting Consequence should do ; this is making light of the Gospel of Salvation . When we tell Men what Christ hath done and suffered for their Souls , and it scarce moveth them ▪ We tell them of keen and cutting Truths , but nothing will pierce them ; we can make them hear , but we cannot make them feel ; our Words take up in the Porch of their Ears and Fancies , but will not enter into the inward Parts ; as if we spake to Men that had ●o Hearts or Feeling ; this is a making light of Christ ●nd Salvation . Acts 28. 26 , 27. Hearing ye shall hear , ●nd shall not understand ; seeing ye shall see , and shall not perceive : For the Heart of this People is waxen gross , and their Ears are dull of hearing , their Eyes ●re closed , &c. 3. When Men have no high Estimation of Christ and Salvation , but whatsoever they may say with their Tongues , or dreamingly and speculatively believe , yet ●n their serious and practical Thoughts , they have a higher Estimation of the Matters of this World , than ●hey have of Christ and the Salvation that he hath purchased ; this is a making light of him . When Men ●ccount the Doctrine of Christ to be but a Matter of Words and Names , as Gallio , Acts 18. 4. or as Festus , Acts 25. 19. a superstitious Matter about one Jesus who was dead , and Paul saith is alive : or ask the Preachers of the Gospel as the Athenians , Acts 17. 18. What will ●●is Babler say ? This is a Contempt of Christ . 4. When Men are informed of the Truths of the Gospel , and on what Terms Christ and his Benefits may be had , and how it is the Will of God that they should ●i●ve and accept the Offer ; and that he commandeth them ●o do it upon Pain of Damnation ; and yet Men will ●ot consent , unless they could have Christ on Terms of their own : they will not part with their worldly Con●ents , nor lay down their Pleasures and Profits , and Ho●our at his Feet , as being content to take so much of ●hem only as he will give them back , and as is consistent with his Will and Interest , but think it is a hard ●aying , that they must forsake all in Resolution for Christ ; this is a making light of him and their Salvation . When Men might have part in him and all his Benefits 〈◊〉 they would , and they will not unless they may keep ●he World too ; and are resolved to please their Flesh , whatever comes of it ; this is a high Contempt of Christ and everlasting Life . Mat. 13. 21 , 22. Luke 18. 23. you may find Examples of such as I here describe . 5. When Men will promise fair , and profess their Willingness to have Christ on his Terms , and to forsake all for him ; but yet do stick to the World and their sinful Courses ; and when it comes to Practice , will not be removed by all that Christ hath done and said : this is making light of Christ and Salvation . Jer. 4● . 5. compared with 43. 2. III. The Causes of this Sin are the next thing to be enquired after . It may seem a Wonder that ever Men that have the use of their Reason , should be so sottish 〈◊〉 to make light of Matters of such Consequence . But the Cause is ; 1. Some Men understand not the very Sense of the Words of the Gospel when they hear it , and how 〈◊〉 they be taken with that which they understand not ? Though we speak to them in plain English , and study to speak it as plain as we can ; yet People have so estranged themselves from God , and the Matters of their own Happiness , that they know not what we say ; as if we spoke in another Language , and as if they were under that Judgment , Isa . 28. 11. with stammering Lips , and with another Tongue will he speak to th● People . 2. Some that do understand the Words that we speak ▪ yet because they are carnal , understand not the Matt● for the natural Man receiveth not the things of the Spirit of God , neither can he know them , because they are spiritually discerned , 1 Cor. 2. 14. They are earthly , and these things are heavenly , John 3. 12. Th● things of the Spirit are not well known by bare hearsay but by a spiritual Taste , which none have but those th● are taught by the Holy Ghost , 1 Cor. 2. 12. that we ma● know the things that are given us of God. 3. A carnal Mind apprehendeth not a Sutableness in these spiritual and heavenly things to his Mind , and therefore he sets light by them , and hath no mind of them . When you tell him of everlasting Glory , he ●eareth you as if you were perswading him to go play ●ith the Sun : they are Matters of another World , and ●ut of his Element ; and therefore he hath no more De●ight in them than a Fish would have to be in the fairest ●eadow , or than a Swine hath in a Jewel , or a Dog ●n a piece of Gold : They may be good to others , but ●e cannot apprehend them as sutable to him , because ●e hath a Nature that is otherwise inclined : he savour●th not the things of the Spirit , Rom. 8. 5. 4. The main Cause of the slighting of Christ and ●alvation , is a secret Root of Vnbelief in Mens Hearts . Whatsoever they may pretend , they do not soundly ●nd throughly believe the Word of God : they are ●aught in general to say , the Gospel is true ; but they ne●er saw the Evidence of its Truth so far as throughly to ●erswade them of it ; nor have they got their Souls ●ttled on the Infallibility of God's Testimony , nor con●dered of the Truth of the particular Doctrines reveal●d in the Scripture , so far as soundly to believe them . 〈◊〉 did you all but soundly believe the Words of this Gospel , ●f the Evil of Sin , of the Need of Christ , a●d what ●e hath done for you , and what you must be and do if ●ver you will be saved by him , and what will become of ●ou for ever if you do it not ; I dare say , it would ●re the Contempt of Christ , and you would not make 〈◊〉 light of the Matters of your Salvation . But Men do ●t believe while they say they do , and would face us ●own that they do , and verily think that they do them●●lves . There is a Root of Bitterness , and an evil Heart 〈◊〉 Unbelief , that makes them depart from the living ●od , Heb. 2. 12. and 4. 1 , 2 , 6. Tell any Man in this ●ngregation , that he shall have a Gift of 10000 pounds , ●he will but go to London for it ; if he believe you , he ●ll go ; but if he believe not , he will not : and if he will not go , you may be sure he believeth not , supposing that he is able . I know a slight Belief may stand with a wicked Life : Such as Men have of the Truth of a Prognostication , it may be true and it may be false ; but a true and sound Belief is not consistent with so great Neglect of the things that are believed . 5. Christ and Salvation are made light of by the World because of their desperate hardness of Hea●● . The Heart is hard naturally , and by Custom in sinning made more hard , especially by long abuse of Mercy , and neglect of the means of Grace , and resisting the Spirit of God. Hence it is that Men are turned into such Stones : and till God cure them of the Stone of the Heart , no wonder if they ●eel not what they know , or regard not what we say , but make light of all ; 〈◊〉 hard preaching a Stone into tears , or making a Rock to tremble . You may stand over a dead Body long enough , and say to it , O thou Carcase , when thou hast 〈◊〉 rotting and mouldred to Dust till the Resurrection , God will then call thee to account for thy Sin , and cast thee into everlasting Fire , before you can make it feel what you say ▪ or fear the Misery that is never so truly threatned ▪ When Mens Hearts are like the High-way that is trodd●● to hardness by long custom in Sinning , or like th● Clay that is hardned to a Stone by the heat of thos● Mercies that should have melted them into Repentance ▪ when they have Consciences seared with an hot Iro● as the Apostle speaks , 2 Tim. 4. 2. no wonder then 〈◊〉 they be past feeling , and working all Uncleanness wi● greediness , do make light of Christ and everlasting Gl●●ry . O that this were not the Case of too many of 〈◊〉 Hearers ! Had we but living Souls to speak to , the● would hear , and feel , and not make light of what 〈◊〉 sa● . I know they are naturally alive , but they 〈◊〉 spiritually dead , as the Scripture witnesseth , Ephes . 2● O if there were but one spark of the Life of Grace them , the Doctrine of Salvation by Jesus Christ wo● appear to them to be the weightiest Business in 〈◊〉 World. O how confident should I be methinks , to prevail with Men , and to take them off this World , and bring them to mind the Matter of another World , if I spake but to Men that had Life and Sense and Reason ; but when we speak to Blocks and dead Men , how should we be regarded ? O how sad a Case are these Souls in , that are fallen under this fearful Judgment of s●iritual Madness and Deadness ! To have a blind 〈◊〉 , and an hard Heart , to be sottish and sensless , 〈◊〉 ●4 . 12. John 12. 40. lest they should be converted , and their Sins should be forgiven them . 6. Christ and Salvation are made light of ●y the World , because they are wholly enslaved to their Sense , and taken up with lower things : the Matters of another World are out of sight , and so far from their Senses , that they cannot regard them ; but present things are nearer them , in their Eyes , and in their Hands : there must be a living Faith to prevail over Sense , before Men can be so taken with things that are not seen , though they have the Word of God for their Security , as to neglect and let go things that are still before their Eyes . Sense works with great Advantage , and therefore doth much in resisting Faith where it is . No wonder then if it carry all before it , where there is no true and lively Faith to resist , and to lead the Soul to higher things : this Cause of making light of Christ and Sal●ation , is expressed here in my Text ; One went to his ●arm , and another to his Merchandize : Men have Hou●es and Lands to look after : they have Wife and Children to mind , they have their Body and outward Estate ●o regard ; therefore they forget that they have a God , 〈◊〉 Redeemer , a Soul to mind ; these Matters of the World are still with them . They see these , but they 〈◊〉 not God , nor Christ , nor their Souls , nor everlasting Glory . These things are near at hand , and therefore work ●aturally , and so work forcibly ; but the other are thought ●n as a great way off , and therefore too distant to work ●n their Affections , or be at the present so much regarded by them . Their Body hath Life and Sense ; and therefore if they want Meat , or Drink , or Clothes , will feel their Want , and tell them of it , and give them no rest till their Wants be supplied ; and therefore they cannot make light of their bodily Necessities : but their Souls in spiritual Respects are dead , and therefore ●eel not their Wants , but will let them alone in their greatest Necessities ; and be as quiet when they are starved and languishing to Destruction , as if all were well and nothing ailed them . And hereupon poor People are wholly taken up in providing for the Body , as if they had nothing else to mind . They have their Trades and Callings to follow , and so much to do from Morning to Night , that they can find no time for Matters of Salvation . Christ would teach them , but they have no leisure to hear him : the Bible is before them , but they cannot have while to read it : A Minister is in the Town with them , but they cannot have while to go to enquire of him what they should do to be saved : And when they do hear , their Hearts are so full of the World , and carried away with these lower Matters , that they cannot mind the things which they hear . They are so full of the Thoughts and Desires , and Cares of this World , that there is no room to pour into them the Water of Life : The Cares of the World do choak the Word , and make it become unfruitful , Matth. 13. 22. Men cannot serve two Masters , God and Mammon , but they will lean to the one , and despise the other , Matth. 6. 24. He that loveth the World , the Love of the Father is not in him , 1 Je●● 2. 15 , 16. Men cannot choose but set light by Christ and Salvation , while they set so much by any thing on Earth . It is that which is highly esteemed among Men , is abominable in the Sight of God , Luke 16. 15. O this is the Ruine of many thousand Souls ! It would grieve the Heart of any honest Christian , to see how eagerly this vain World is followed everywhere , and how little Men set by Christ , and the World to come ; 〈◊〉 compare the Care that Men have for the World , ●ith the Care of their Souls ; and the time that they ●y out on the World , with that time they lay out ●r their Salvation : To see how the World fills their ●ouths , their Hands , their Houses , their Hearts ; ●●d Christ hath little more than a bare Title : to come 〈◊〉 their Company , and hear no Discourse but of the ●orld ; to come into their Houses , and hear and see no●●ing but for the World , as if this World would last ●r ever , or would purchase them another . When I ●k sometime the Ministers of the Gospel how their ●●bours succeed , they tell me , People continue still the 〈◊〉 , and give up themselves wholly to the World , so that 〈◊〉 mind not what Ministers say to them , nor will give any 〈◊〉 Entertainment to the Word , and all because of the delud●g World. And O that too many Ministers themselves ●d not make light of that Christ whom they preach , ●eing drawn away with the Love of this World ! In a ●ord , Men of a worldly Disposition do judg of things , ●cording to worldly Advantages ; therefore Christ 〈◊〉 slighted , Isa . 53. 3. He is despised and rejected of Men ; 〈◊〉 hide their faces from him , and esteem him not , as see●g no Beauty or Comeliness in him , that they should desire , ●n . 7. Christ and Salvation are made light of , because ●en do not soberly consider of the Truth and Weight of ●ese necessary things . They suffer not their Minds 〈◊〉 long to dwell upon them , till they procure a due ●steem , and deeply affect their Heart ; did they be●●eve them , and not consider of them , how should they ●ork ? O when Men have Reason given them to think ●nd consider of the things that most concern them , ●nd yet they will not use it , this causeth their Con●●mpt . 8. Christ and Salvation are made light of , because ●en were never sensible of their Sin and Misery , and ex●●am Necessity of Christ and his Salvation : Their Eyes ●ere never opened to see themselves as they are ; nor their Hearts soundly humbled in the Sense of their Condition : if this were done , they would soon be brough● to value a Saviour . A truly broken Heart can no mo● make light of Christ and Salvation , than a hungr● Man of his Food , or a sick Man of the Means th● would give him case : but till then , our Wo●● cannot have Access to their Hearts . While 〈◊〉 and Misery is made light of , Christ and Salvati●● will be made light of ; but when these are perceiv● an intolerable Burden , then nothing will serve the 〈◊〉 but Christ . Till Men be truly humbled , they 〈◊〉 venture Christ and Salvation for a Lust , for a lit● worldly Gain , even for less than nothing : but wh● God hath illuminated them , and broken their Hea● then they would give a World for a Christ ; then th● must have Christ , or they die ; all things then are Loss 〈◊〉 Dung to them in regard of the excellent Knowledg of 〈◊〉 Phil. 3. 8. When they are once pricked in their Hear● for Sin and Misery , then they cry out , Men and Breth● what shall we do ? Acts 2. 37. When they are awake●●ed by God's Judgments , as the poor Jaylor , 〈◊〉 16. 29. then they cry out , Sirs , what shall I do to 〈◊〉 saved ? This is the Reason why God will bring Men 〈◊〉 low by Humiliation , before he bring them to Salvat●●● . 9. Men take occasion to make light of Christ , 〈◊〉 the Commonness of the Gospel ; because they do hear 〈◊〉 it every Day , the frequency is an Occasion to dull th● Affections ; I say , an Occasion , for it is no just Cau● Were it a Rarity , it might take more with them ; 〈◊〉 now , if they hear a Minister preach nothing but th● saving Truths , they say , We have these every Day ; the make not light of their Bread or Drink , their Hea● or Life , because they possess them every day ; they ma● not light of the Sun , because it shineth every day ; least they should not , for the Mercy is the greater : 〈◊〉 Christ and Salvation are made light of , because th● hea● of them often ; This is , say they , a good plain 〈◊〉 Se●mon : Pea●ls are trod in the dirt where they are 〈◊〉 ; they loath this dry Manna , Prov. 27. 7. The ●ull Soul loaths the Hony-comb ; but to the Hungry Soul ●very bitter thing is sweet . 10. Christ and Salvation are made light of , because of this disjunctive Presumption , either that he is sure enough theirs already , and God that is so merciful , and ●hrist that hath suff●red so much for them , is surely resolved to save them , or else it may easily be obtained at ●ny time , if it be not yet so . A conceited Facility to ●ave a part in Christ and Salvation at any time , doth occasion Men to make light of them . It is true , that Grace is free , and the Offer is universal , according to ●he extent of the preaching of the Gospel ; and it is ●rue that Men may have Christ when they will ; that is , when they are willing to have him on his Terms : but he that hath promised thee Christ , if thou be willing , hath not promised to make thee willing ; and if thou art not willing now , how canst thou think thou shalt be willing hereafter ? If thou canst make thine own Heart willing , why is it not done now ? Can you do it better when Sin hath more hardned it , and God may have given thee over to thy felf ? O Sinners , you might do much , though you are not able of your selves to come in , if you would now subject your selves to the working of the Spirit , and set in while the Gales of Grace continue ! But did you know what a hard and impossible thing it is to be so much as willing to have Christ and Grace , when the Heart is given over to it self , and the Spirit hath withdrawn its former Invitations , you would not be so confident of your own Strength to believe and repent ; nor would you make light of Christ upon such foolish Confidence . If indeed it be so easy a Matter as you imagine for a Sinner to believe and repent at any time ; how comes it to pass that it is done by so few , but most of the World do perish in their Impenitency , when they have all the Helps and Means that we can afford them ? It is true , the thing is very reasonable and easy in it self to a pure Nature ; but while Man is blind and dead , these things are in a sort impossible to him , which are never so easy to others . It is the easiest and sweetest Life in the World to a gracious Soul to live in the Love of God , and the delightful Thoughts of the Life to come , where all their Hope and Happiness lieth : But to worldly carnal Hearts it is as easy to remove a Mountain , as to bring them to this . However , these Men are their own Condemners : for 〈◊〉 they think it so easy a Matter to repent and believe , and so to have Christ and Right to Salvation , then have they no excuse for neglecting this which they thought so easy . O wretched impenitent Soul ! what mean you to say , when God shall ask you , Why did you not repent and love your Redeemer above the World , when you thought it 〈◊〉 easy that you could do it at any time ? IV. Vse 1. We come now to the Application . And hence you may be informed of the Blindness and Folly of all carnal Men : how contemptible are their Judgments that think Christ and Salvation contemptible : and how littl● Reason there is why any should be moved by them , or discouraged by any of their Scorns or Contradictions . How shall we sooner know a Man to be a Fool , than if he knows no difference between Dung and Gold ? Is there such a thing as madness in the Word , if that Man be not mad , that sets light by Christ and his own Salvation , while he daily toils for the Dung of the Earth ▪ And yet what pity is it to see that a Company of poor ignorant Souls will be ashamed of Godliness , if such Men as these do but deride them ! Or will think hardly of a holy Life , if such as these do speak against it ! Hearers , if you see any set light by Christ and Salvation , do you set light by that Man's Wit , and by his Words , and hear the Reproaches of a holy Life , as you would hear the Words of a Mad-man ; not with regard , but with a Compassion of his Misery . Vse 2. What wonder if we and our preaching be despised , and the best Ministers complain of ill success , when the Ministry of the Apostles themselves did succeed no better ? What wonder if for all that we can say or do , our Hearers still set light by Christ and their own Salvation , when the Apostles Hearers did the same ? They that did second their Doctrines by Miracles . If any Men could have shaken and torn in pieces the Hearts of Sinners , they could have done it : If any could have laid them at their Feet , and made them all cry out as some , What shall we do ? it would have been they . You may see then that it is not meerly for want of good Preachers that Men make light of Christ and Salvation : the first News of such a thing as the Pardon of Sin , and the Hopes of Glory , and the Danger of everlasting Misery , would turn the Hearts of Men within them , if they were as tractable in spiritual Matters as in temporal : But alas , it is far otherwise . It must not seem any strange thing , nor must it too much discourage the Preachers of the Gospel , if when they have said all that they can devise to say to win the Hearts of Men to Christ , the most do still slight him ; and while they bow the Knee to him , and honour him with their Lips , do yet set so light by him in their Hearts , as to prefer every fleshly Pleasure or Commodity before him . It will be thus with many : let us be glad that it is not thus with all . Vse 3. But for closer Application . Seeing this is the great condemning Sin , before we enquire after it into the Hearts of our Hearers , it beseems us to begin at home , and see that we who are Preachers of the Gospel be not guilty of it our selves . The Lord forbid that they that have undertaken the sacred Office of revealing the Excellencies of Christ to the World , should make light of him themselves , and slight that Salvation which they do daily preach . The Lord knows we are all of us so low in our Estimation of Christ , and do this great Work so negligently , that we have cause to be ashamed of our best Sermons ; but should this Sin prevail in us , we were the most miserable of all Men. Brethren , I love not Censoriousness ; yet dare not befriend so vile a Sin in my self or others under pretence of avoiding it , especially when there is so great Necessity that it should be healed first in them that make it their Work to heal it in others . O that there were no cause to complain that Christ and Salvation are made light of by the Preachers of it ! But , 1. Do not the negligent Studies of some speak it out ? 2. Doth not their dead and drowsy Preaching declare it ? Do not they make light of the Doctrine they preach , that do it as if they were half asleep , and feel not what they speak themselves ? 3. Doth not the Carelesness of some Mens private Endeavours discover it ? What do they for Souls ? how slightly do they reprove Sin ? how little do they when they are out of the Pulpit for the saving of Mens Souls ? 4. Doth not the continued Neglect of those things wherein the Interest of Christ consisteth discover it ? 1. The Churches Purity and Reformation ; 2. It s Unity . 5. Doth not the covetous and worldly Lives of too many discover it , losing Advantages for Mens Souls for a little Gain to themselves ? and most of this is because Men are Preachers before they are Christians , and tell Men of that which they never felt themselves . Of all Men on Earth , there are few that are in so sad a Condition as such Ministers : and if indeed they do believe that Scripture which they preach , methinks it should be terrible to them in their studying and preaching it . Vse 4. Beloved Hearers ; the Office that God hath called us to , is , by declaring the Glory of his Grace , to help under Christ to the saving of Mens Souls . I hope you think not that I come hither to Day on any other Errand . The Lord knows I had not set a Foot out of Doors , but in hope to succeed in this Work for your Souls . I have considered and often considered , what is the matter that so many thousands should perish when God hath done so much for their Salvation ; and I find this that is mentioned in my Text is the Cause . It is one of the Wonders of the World , that when God hathso loved the World as to send his Son , aud Christ hath made a Satisfaction by his Death sufficient for them all , and offereth the Benefits of it so freely to them , even without Money or Price , that yet the most of the World should perish ; yea the most of those that are thus called by his Word ! Why here is the Reason , when Christ hath done all this , Men make light of it . God hath shewed that he is not unwilling ; and Christ hath shewed that he is not unwilling that Men should be restored to God's Favour and be saved ; but Men are actually unwilling themselves . God takes not pleasure in the Death of Sinners , but rather that they return and live , Ezek. 33. 11. But Men take such pleasure in Sin , that they will die before they will return . The Lord Jesus was content to be their Physician , and hath provided them a sufficient Plaister of his own Blood : but if Men make light of it , and will not apply it , what wonder if they perish after all ? This Scripture giveth us the Reason of their Perdition . This sad Experience tells us the most of the World is guilty of . It is a most lamentable thing to see how most Men do spend their Care , their Time , their Pains for known Vanities , while God and Glory are cast aside : That he who is all , should seem to them as nothing ; and that which is nothing , should seem to them as good as all ; that God should set Mankind in such a Race where Heaven or Hell is their certain End , and that they should sit down , and loiter , or run after the childish Toys of the World , and so much forget the Prize that they should run for . Were it but possible for one of us to see the whole of this Business , as the All-seeing God doth ; to see at one View both Heaven and Hell which Men are so near , and see what most Men in the World are minding , and what they are doing every Day , it would be the saddest sight that could be imagined . O how should we marvel at their Madness , and lament their Self-delusion ! O poor distracted World ! what is it that you run after ? and what is it that you neglect ? If God had never told them what they were sent into the Word to do , or whither they were going , or what was before them in another World , then they had been excusable ; but he hath told them over and over , till they were weary of it . Had he left it doubtful , there had been some excuse ; but it is his sealed Word , and they profess to believe it , and would take it ill of us if we should question whether they do believe it or not . Beloved , I come not to accuse any of you particularly of this Crime : but seeing it is the commonest Cause of Mens Destruction , I suppose you will judg it the fittest Matter for our Enquiry , and deserving our greatest Care for the Cure. To which end I shall , 1. Endeavour the Conviction of the Guilty . 2. Shall give them such Considerations as may tend to humble and reform them . 3. I shall conclude with such Direction as may help them that are willing to escape the destroying Power of this Sin. And for the first , consider , 1. It is the Case of most Sinners to think themselves freest from those Sins that they are most enslaved to ; and one reason why we cannot reform them , is , because we cannot convince them of their Guilt . It is the Nature of Sin so far to blind and besool the Sinner , that he knoweth not what he doth , but thinketh he is free from it when it reigneth in him , or when he is committing it : it bringeth Men to be so much unacquainted with themselves , that they know not what they think , or what they mean and intend , nor what they love or hate , much less what they are habituated and disposed to . They are alive to Sin , and dead to all the Reason , Consideration and Resolution that should recover them , as if it were only by their sinning that we must know they are alive . May I hope that you that hear me to Day , are but willing to know the Truth of your Case , and then I shall be encouraged to proceed to an enquiry . God will judg impartially ; why should not we do so ? Let me therefore by these following Questions , try whether none of you are Slighters of Christ and your own Salvation . And follow me , I beseech you , by putting them close to your own Hearts , and faithfully answering them . 1. Things that Men highly value will be remembred , they will be matter of their freest and sweetest thoughts ; this a known Case . Do not those then make light of Christ and Salvation , that think of them so seldom and coldly in comparison of other things ? Follow thy own Heart Man , and observe what it daily runneth out after ; and then judg whether it make not light of Christ . We cannot perswade Men to one Hour's sober Consideration what they should do for an Interest in Christ , or in Thankfulness for his Love , and yet they will not believe that they make light of him . 2. Things that we highly value will be Matter of our Discourse : The Judgment and Heart will command the Tongue : Freely and delightfully will our Speech run after them : this also is a known Case . Do not those then make light of Christ and Salvation , that shun the mention of his Name , unless it be in a vain or sinful Use ? Those that love not the Company where Christ and Salvation is much talk'd of , but think it troublesom precise Discourse ; that had rather hear some merry Jests , or idle Tales , or talk of their Riches or Business in the World : When you may follow them from Morning to Night , and scarce have a savoury Word of Christ , but perhaps some slight and weary mention of him sometimes ; judg whether these make not light of Christ and Salvation . How seriously do they talk of the World , Psal . 144. 8 , 11. and speak Vanity ! but how heartlesly do they make mention of Christ and Salvation ? 3. The things that we highly value , we would secure the Possession of , and therefore would take any convenient Course to have all Doubts and Fears about them well resolved . Do not those Men then make light of Christ and Salvation , that have lived 20 or 30 Years in Uncertainty whether they have any part in these or not , and yet never seek out for the right Resolution of their Doubts ? Are all that hear me this Day certain they shall be saved ? O that they were ! O had you not made light of Salvation , you could not so easily bear such Doubtings of it ; you could not rest till you had made it sure , or done your best to make it sure . Have you no Body to enquire of , that might help you in such a Work ? Why you have Ministers that are purposely appointed to that Office. Have you gone to them , and told them the Doubtfulness of your Case , and asked their Help in the judging of your Condition ? Alas , Ministers may sit in their Studies from one Year to another , before ten Persons among 1000 will come to them on such an Errand ! Do not these make light of Christ and Salvation ? When the Gospel pierceth the Heart indeed , they cry out , Men and Brethren , what shall we do to be saved ? Acts 16. 30. and ● . 6. trembling and astonished Paul cries out , Lord , what wilt thou have me to do ? And so did the convinced Jews to Peter , Acts 2. 37. But when hear we such Questions ? 4. The things that we value , do deeply affect us , and some Motions will be in the Heart according to our Estimation of them . O Sirs , if Men made not light of these things , what working would there be in the Hearts of all our Hearers ? what strange Affections would it raise in them to hear of the Matters of the World to come ! How would their Hearts melt before the Power of the Gospel ! what Sorrow would be wrought in the Discovery of their Sin ! what Astonishment at the Consideration of their Misery ! what unspeakable Joy at the glad Tidings of Salvation by the Blood of Christ ! what Resolution would be raised in them upon the Discovery of their Duty ! O what Hearers should we have if it were not for this Sin ! Whereas now we are liker to weary them , or preach them asleep with Matters of this unspeakable Moment . We talk to them of Christ and Salvation , till we make their Heads ake : Little would one think by their careless Carriage , that they heard and regarded what we said , or thought we spoke at all to them . 5. Our Estimation of things will be seen in the diligence of our Endeavours . That which we highliest value , we shall think no pains too great to obtain . Do not those Men then make light of Christ and Salvation , that think all too much that they do for them , that murmur at his Service , and think it too grievous for them to endure ? that ask of his Service , as Judas of the Ointment , What need this waste ? cannot Men be saved without so much ado ? this is more ado than needs . For the World they will labour all the Day , and all their Lives ; but for Christ and Salvation they are afraid of doing too much . Let us preach to them as long as we will , we cannot bring them to relish or resolve upon a Life of Holiness . Follow them to their Houses , and you shall not hear them read a Chapter , nor call upon God with their Families once a Day ; nor will they allow him that one Day in seven which he hath separated to his Service . But Pleasure , or worldly Business , or Idleness must have a part . And many of them are so far hardened , as to reproach them that will not be as mad as themselves . And is not Christ worth the seeking ? Is not everlasting Salvation worth more than all this ? Doth not that Soul make light of all these , that thinks his Ease more worth than they ? Let but common Sense judg . 6. That which we most highly value , we think we cannot buy too dear : Christ and Salvation are freely given , and yet the most of Men go without them , because they cannot enjoy the World and them together . They are called but to part with that which would hinder them from Christ , and they will not do it . They are called but to give God his own , and to resign all to his Will , and let go the Profits and Pleasures of this World , when they must let go either Christ or them ; and they will not . They think this too dear a Bargain , and say they cannot spare these things ; they must hold their Credit with Men ; they must look to their Estates , how shall they live else ? they must have their Pleasure , whatsoever becomes of Christ and Salvation : As if they could live without Christ better than without these : as if they were afraid of being Losers by Christ , or could make a saving Match by losing their Souls to gain the World. Christ hath told us over and over , that if we will not forsake all for him , we cannot be his Disciples , Luke 14. 33. Far are these Men from forsaking all , and yet will needs think that they are his Disciples indeed . 7. That which Men highly esteem , they would help their Friend 's to as well as themselves . Do not those Men make light of Christ and Salvation , that can take so much care to leave their Children Portions in the World , and do so little to help them to Heaven ? that provide outward Necessaries so carefully for their Families , but do so little to the saving of their Souls ? Their neglected Children and Friends will witness , that either Christ , or their Childrens Souls , or both were made light of . 8. That which Men highly esteem , they will so diligently seek after , that you may see it in the success , if it be a Matter within their reach . You may see how many make light of Christ , by the little Knowledg they have of him , and the little Communion with him , and Communication from him ; and the little , yea , none of his special Graces in them . Alas , how many Ministers can speak it to the Sorrow of their Hearts , that many of their People know almost nothing of Christ , though they hear of him daily , nor know they what they must do to be saved ! If we ask them an account of these things ; they answer as if they understood not what we say to them , and tell us they are no Scholars , and therefore think they are excusable for their Ignorance . O if these Men had not made light of Christ and their Salvation , but had bestowed but half so much Pains to know and enjoy him , as they have done to understand the Matters of their Trades and Callings in the World , they would not have been so ignorant as they are : they make light of these things , and therefore will not be at the Pains to study or learn them . When Men that can learn the hardest Trade in a few Years , have not learned a Catechism , nor how to understand their Creed , under twenty or thirty Years Preaching , nor cannot abide to be questioned about such things ; doth not this shew that they have slighted them in their Hearts ? How will these Despisers of Christ and Salvation be able one Day to look him in the Face , and to give an account of these Neglects ? Thus much I have spoken in order to your Conviction . Do not some of your Consciences by this time smite you , and say , I am the Man that have made light of my Salvation ? If they do not , it is because you make light of it still for all that is said to you . But because , if it be the Will of the Lord , I would fain have this damning Distemper cured , and am loth to leave you in such a desperate Condition , if I knew how to remedy ●it , I will give you some Considerations , which may ●●move you , if you be Men of Reason and Understanding , to look better about you ; and I beseech you weigh them , and make use of them as we go , and lay open your Hearts to the Work of Grace , and sadly bethink you what a Case you are in , if you prove such as make light of Christ . Consider , 1. Thou makest light of him that made not light of thee who didst deserve it . Thou was● worthy of nothing but Contempt . As a Man , what art thou but a Worm to God ? As a Sinner , thou art far viler than a Toad : yet Christ was so far from making light of thee and th● Happiness , that he came down into the Flesh , and lived a ●ife of Suffering , and offered himself a Sacrifice to the Justice which thou hadst provoked , that thy miserable Soul might have a Remedy . It is no less than Miracles of Love and Mercy that he hath shewed to us : and yet shall we slight them after all ? Angels admire them , whom they less concern , 1 Pet. 1. 12. and shall redeemed Sinners make light of them ? What barbarous , yea devilish , yea worse than devilish Ingratitude is this ? the Devils never had a Saviour offered them , but thou hast , and dost thou yet make light of him ? 2. Consider the Work of Man's Salvation by Jesus Christ is the Master-piece of all the Works of God , wherein he would have his Love and Mercy to be magnified . As the Creation declareth his Goodness and Power , so doth Redemption his Goodness and Mercy ; he hath contrived the very Frame of his Worship so , that it shall much consist in the magnifying of this Work ; and after all this , will you make light of it ? His Name is Wonderful , Isa . 9. 6. He did the Work that none could do , John 15. 24. Greater Love could none shew than this , John 15. 13. How great was the Evil and Misery that he delivered us from ! the Good procured for us ! all are Wonders from his Birth to his Ascension ; from our new Birth to our Glorification , all are Wonders of matchless Mercy . And yet do you make light of them ! 3 You make light of Matters of greatest Excellency and Moment in the World : you know not what it is that you slight ; had you well known , you could not have done it . As Christ said to the Woman of Samaria , John 4. 10. hadst thou known who it is that speaketh to thee , thou wouldst have asked of him the Waters of Life : had they known , they would not have crucified the Lord of Glory , 1 Cor. 2. 8. So had you known what Christ is , you would not have made light of him ; Had you been one Day in Heaven , and but seen what they possess , and seen also what miserable Souls must endure that are shut out , you would never sure have made so light of Christ again . O Sirs , it is no Trifles or jesting Matters that the Gospel speaks of . I must needs profess to you , that when I have the most serious Thoughts of these things my self , I am ready to marvel that such amazing Matters do not overwhelm the Souls of Men : that the Greatness of the Subject doth not so overmatch our Understandings and Affections , as even to drive Men beside themselves , but that God hath always somewhat allayed it by the distance ; much more that Men should be so blockish as to make light of them . O Lord , that Men did but know what everlasting Glory , and everlasting Torments are ; would they then hear us as they do ? would they read and think of these things as they do ? I profess I have been ready to wonder when I have heard such weighty things delivered , how People can forbear crying out in the Congregation ; much more , how they can rest till they have gone to their Ministers and learned what they should do to be saved , that this great Business might be put out of doubt . O that Heaven and Hell should work no more on Men ! O that Everlastingness should work no more ! O how can you forbear when you are alone , to think with your selves what it is to be everlastingly in Joy or in Torment ! I wonder that such Thoughts do not break your Sleep ; and that they come not in your mind when you are about your Labour ! I wonder how you can almost do any thing else ! How you can have any Quietness in your Minds ! How you can eat , or drink , or rest , till you have got some Ground of everlasting Consolations ! Is that a Man or a Corps that is not affected with Matters of this Moment ? that can be readier to sleep , than to tremble , when he heareth how he must stand at the Bar of God! Is that a Man , or a Clod of Clay , that can rise and lie down without being deeply affected with his everlasting Estate ? that can follow his worldly Business , and make nothing of the great Business of Salvation or Damnation ; and that when they know it is hard at hand . Truly Sirs , when I think of the Weight of the Matter , I wonder at the very best of God's Saints upon Earth , that they are no better , and do no more in so weighty a Case . I wonder at those whom the World accounteth more holy than needs , and scorns for making too much ado ; that they can put off Christ and their Souls with so little ; that they pour not out their Souls in every Supplication ; that they are not more taken up with God ; that their Thoughts be not more serious in preparation for their Account . I wonder that they be not an hundred times more strict in their Lives , and more laborious and unwearied in striving for the Crown , than they are . And for my self , as I am ashamed of my dull and careless Heart , and of my slow and unprofitable Course of Life ; so the Lord knows , I am ashamed of every Sermon that I preach : when I think what I have been speaking of , and who sent me ; and that Mens Salvation or Damnation is so much concerned in it . I am ready to tremble , lest God should judg me as a Slighter of his Truth , and the Souls of Men , and lest in the best Sermon I should be guilty of their Blood. Methinks we should not speak a Word to Men in Matters of such Consequence , without Tears , or the greatest Earnestness that possibly we can : were not we too much guilty of the Sin which we reprove , it would be so . Whether we are alone , or in Company , methinks our End , and such an End , should still be in our Mind , and as before our Eyes ; and we should sooner forget any thing , and set light by any thing , or by all things , than by this . Consider , 4. Who is it that sends this weighty Message to you ? Is it not God himself ? Shall the God of Heaven speak , and Men make light of it ? You would not slight the Voice of an Angel or a Prince . 5. Whose Salvation is it that you make light of ? Is it not your own ? Are you no more near or dear to your selves , than to make light of your own Happiness or Misery ? Why Sirs , do you not care whether you be saved or damned ? Is Self-love lost ? Are you turned your own Enemies ? As he that slighteth his Meat doth slight his Life ; so if you slight Christ , whatsoever you may think , you will find it was your own Salvation that you slighted . Hear what he saith , Prov. 8. 36. All they that hate me , love Death . 6. Your Sin is greater , in that you profess to believe the Gospel which you make so light of . For a professed Infidel to do it , that believes not that ever Christ died , or rose again , or doth not believe that there is an Heaven or Hell , this were no such marvel ; but for you that make it your Creed , and your very Religion , and call your selves Christians , and have been baptized into this Faith , and seemed to stand to it , this is the Wonder , and hath no Excuse . What! believe that you shall live in endless Joy or Torment , and yet make no more of it , to escape Torment , and obtain that Joy. What! believe that God will shortly judg you , and yet make no more Preparation for it . Either say plainly , I am no Christian , I do not believe these wonderful things , I will believe nothing but what I see ; or else let your Hearts be affected with your Belief , and live as you say you do believe . What do you think when you repeat the Creed , and mention Christ's Judgment , and everlasting Life ? 7. What are these things you set so much by ▪ as to prefer them before Christ , and the saving of your Souls ? Have you found a better Friend , a greater and surer Happiness than this ? Good Lord ! what Dung is it that Men make so much of , while they set so light by everlasting Glory ! What Toys are they that they are daily taken up with , while Matters of Life and Death are neglected ! Why Sirs , if you had every one a Kingdom in your Hopes , what were it in comparison of the everlasting Kingdom ? I cannot but look upon all the Glory and Dignity of this World , Lands and Lordships , Crowns and Kingdoms , even as on some brainsick beggarly Fellow , that borroweth fine Clothes , and plays the Part of a King or a Lord for an Hour on a Stage , and then comes down , and the Sport is ended , and they are Beggars again . Were it not for God's Interest in the Authority of Magistrates , or for the Service they might do him , I should judg no better of them . For as to their own Glory , it is but a Smoak : what matter is it whether you live poor or rich , unless it were a greater Matter to die rich than it is ? You know well enough that Death levels all : what Matter is it at Judgment , whether you be to answer for the Life of a rich Man , or a poor Man ? Is Dives then any better than Lazarus ? O that Men knew what a poor deceiving Shadow they grasp at , while they let go the everlasting Substance ! The strongest and richest , and most volup●uous Sinners , do but lay in fuel for their Sorrows , while they think they are gathering together a Treasure . Alas , they are asleep , and dream that they are happy ; but when they awake , what a Change will they find ! Their Crown is made of Thorns : their Pleasure hath such a Sting as will stick in the Heart through all Eternity , except unfeigned Repentance do prevent it . O how sadly will these Wretches be convinced ere long what a foolish Bargain they made in ●elling Christ and their Salvation for these Trifles ! Let your Farms and Merchandize then save you if they can , and do that for you that Christ would have done . Cry then to thy Baal to save thee . O what Though●s have Drunkards and Adulterers , &c. of Christ , that will not part with the basest Lust for him ! For a piece of Bread , saith Solomon , such Men do transgress , Prov. 28. 21. 8. To set so light by Christ and Salvation is a certain Mark that thou hast no part in them , and if thou so continue , that Christ will set as light by thee : those that honour him he will honour , and those that despise him shall be lightly esteemed , 1 Sam. 2. 30. Thou wilt feel one Day that thou canst not live without him . Thou wilt confess then thy need of him : and then thou mayest go look for a Saviour where thou wilt , for he will be no Saviour for thee hereafter , that wouldst not value him , and submit to him here . Then who will prove the Loser by thy Contempt ? O what a thing will it be for a poor miserable Soul to cry to Christ for Help in the Day of Extremity , and to hear so sad an Answer as this ! Thou didst set light by me and my Law in the Day of thy Prosperity , and I will now set as light by thee in thy Adversity . Read Prov. 1. 24 to the end . Thou that , as Esau , didst sell thy Birth-right for a Mess of Pottage , shalt then find no Place for Repentance , though thou seek it with Tears , Heb. 12. 17. Do you think that Christ shed his Blood to save them that continue to make light of it ? and to save them that value a Cup of Drink , or a Lust , before his Salvation ? I tell you Sirs , though you set so light by Christ and Salvation , God doth not so : He will not give them on such Terms as these : He valueth the Blood of his Son , and the everlasting Glory ; and he will make you value them , if ever you have them . Nay , this will be thy Condemnation , and leaveth no Remedy . All the World cannot save him that sets light by Christ , Heb. 2. 3. Luke 14. 24. None of them shall taste of his Supper , Mat. 10. 37. Nor can you blame him to deny you what you made light of your selves . Can you find fault if you miss of the Salvation which you slighted ? 9. The time is near when Christ and Salvation will not be made light of , as now they are . When God hath shaken those careless Souls out of their Bodies , and you must answer for all your Sins in your own Name ; O then , what would you give for a Saviour ! when a thousand Bills shall be brought in against you , and none to relieve you , then you will consider , O Christ would now have stood between me and the Wrath of God : had I not despised him , he would have answered all . When you see the World hath left you , and your Companions in Sin have deceived themselves and you , and all your merry Days are gone ; then what would you give for that Christ and Salvation that now you account not worth your Labour ? Do you think when you see the Judgment set , and you are doomed to everlasting Perdition for your Wickedness , that you should then make as light of Christ as now ? Why will you not judg now , as you know you shall judg then ? Will he then be worth ten thousand Worlds , and is he not now worth your highest Estimation , and dearest Affection ? 10. God will not only deny thee that Salvation thou madest light of , but he will take from thee all that which thou didst value before it : He that most highly esteems Christ , shall have him and the Creatures so far as they are good here , and him without the Creature hereafter , because the Creature is not useful ; and he that sets more by the Creature than by Christ , shall have some of the Creature without Christ here , and neither Christ nor it hereafter . So much of these Considerations , which may shew the true Face of this heinous Sin. What think you now , Friends , of this Business ? Do you not see by this time what a Case that Soul is in that maketh light of Christ and Salvation ? What need then is there that you should take heed lest this should prove your own Case ? The Lord knows it is too common a Case . Whoever is found guilty at the last of this Sin , it were better for that Man he had never been born . It were better for him he had been a Turk or Indian , that never had heard the Name of a Saviour , and that never had Salvation offered to him : For such Men have no cloak for their Sin , John 15. 22. Besides all the rest of their Sins , they have this killing Sin to answer for , which will undo them . And this will aggravate their Misery , That Christ whom they set light by , must be their Judg , and for this Sin will he judg them . O that such would now consider how they will answer that Question that Christ puts to their Predecessors , Matth. 23. 33. How will ye escape the Damnation of Hell ? or Heb. 2. 3. How shall we escape if we neglect so great Salvation ? Can you escape without a Christ ? or will a despised Christ save you then ? If he be accursed that sets light by Father or Mother , Deut. 27. 16. what then is he that sets light by Christ ? It was the heinous Sin of the Jews , that among them were found such as set light by Father and Mother , Ezek. 22. 7. but among us , Men slight the Father of Spirits . In the Name of God , Brethren , I beseech you to consider how you will then bear his Anger which you now make light of ? You that cannot make light of a little Sickness or Want , or of natural Death , no not of a Tooth-ach , but groan as if you were undone , how will you then make light of the Fury of the Lord , which will burn against the Contemners of his Grace ? Doth it not behove you beforehand to think of these things ? Hitherto I have been convincing you of the Evil of the Sin , and the Danger that followeth : I come now to know your Resolution for the time to come . What say you ? Do you mean to set as light by Christ and Salvation as hitherto you have done ? and to be the same Men after all this ? I hope not . O let not your Ministers that would fain save you , be brought in as Witnesses against you to condemn you . At least , I beseech you put not this upon me . Why Sirs , if the Lord shall say to us at Judgment , Did you never tell these Men what Christ did for their Souls , and what need they had of him , and how nearly it did concern them to look to their Salvation , that they made not light of it ? we must needs say the Truth : Yea Lord , we told them of it as plainly as we could ; we would have gone on our Knees to them , if we had thought it would have prevailed ; we did intreat them as earnestly as we could to consider these things : they heard of these things every day ; but alas , we could never get 'em to their Hearts : they gave us the hearing , but they made light of all that we could say to them . O sad will it prove on your side , if you force us to such an Answer as this . But if the Lord do move the Hearts of any of you , and you resolve to make light of Christ no more : Or if any of you say , We do not make light of him ; let me tell you here in the Conclusion , what you must do , or else you shall be judged as Slighters of Christ and Salvation . And first , I will tell you what will not serve the turn . 1. You may have a notional Knowledg of Christ , and the Necessity of his Blood , and of the Excellency of Salvation , and yet perish as Neglecters of him . This is too common among profest Christians . You may say all that other Men do of him . What Gospel-Passages had Balaam ? Jesus I know , and Paul I know , the very Devils could say , who believe and tremble , Jam. 2. 19. 2. You may weep at the History of his Passion , when you read how he was used by the Jews ; and yet make light of him , and perish for so doing . 3. You may come desirously to his Word and Ordinances . Herod heard gladly ; so do many that yet must perish as Neglecters of Salvation . 4. You may in a fit of Fear have strong Desires after a Christ to ease you , and to save you from God's Wrath , as Saul had of David to play before him ; and yet you may perish for making light of Christ . 5. You may obey him in many things , so far as will not ruine you in the World , and escape much of the Pollutions of the World by his Knowledg ; and yet neglect him . 6. You may suffer and lose much for him , so far as leaveth you an earthly Felicity ; as Ananias , the young Man. Some Parcels of their Pleasures and Profits many will part with in Hope of Salvation , that shall perish everlastingly , for valuing it no more . 7. You may be esteemed by others a Man Zealous for Christ , and loved and admired upon that account , and yet be one that shall perish for making light of him . 8. You may verily think you selves , that you set more by Christ and Salvation than any thing , and yet be mistaken , and be judged as Contemners of him : Christ iustifieth not all that justify themselves . 9. You may be zealous Preachers of Christ and Salvation , and reprove others for this neglect , and lament the Sin of the World in the like Expression as I have done this Day ; and yet if you or I have no better Evidence to prove our hearty Esteem of Christ and Salvation , we are undone for all this . You hear , Brethren , what will not serve the turn ; will you now hear what Persons you must be if you would not be condemned as Slighters of Christ ? O search whether it be thus with your Souls or no. 1. Your Esteem of Christ and Salvation , must be greater than your Esteem of all the Honours , Profits or Pleasures of this World , or else you slight him : No less will be accounted sincere , nor accepted to your Salvation : Think not this hard , when there is no Comparison in the Matters esteemed . To esteem the greatest Glory on Earth before Christ and everlasting Glory , is a greater Folly , and Wrong to Christ , than to esteem a Dog before your Prince , would be Folly in you , 〈◊〉 a Wrong to him . Scripture is plain in this , Matth. 10. 37. He that loveth Father or Mother , Wife , C●ildren , House , Land , or his own Life more than me , is not worthy of me , and cannot be my Disciple , as Luke 14. 26. 2. You must manifest this Esteem of Christ and Salvation in your daily Endeavours and seeking after him , and in parting with any thing that he shall require of you . God is a Spirit , and will not take an hypocritical Profession instead of the Heart and spiritual Service which he commandeth . He will have the Heart or nothing ; and the chief Room in the Heart too . These must be had . If you say that you do not make light of Christ , or wil● not hereafter , let me try you in these few Particulars● whether indeed you mean as you say , and do not dissem●ble . 1. Will you for the time to come make Christ and Salvation the chiefest Matter of your Care and Study 〈◊〉 Thrust them not out of your Thoughts , as a needless o● unprofitable Subject ; nor allow it only some running sligh● Thoughts , which will not affect you . But will yo● make it your Business once a Day to be think you soberly when you are alone , what Christ hath done for you and what he will do if you do not make light of it and what it is to be everlastingly happy or miserable and what all things in this World are in comparison o● your Salvation ? and how they will shortly leave you● and what mind you will be then of , and how you wil● esteem them ? Will you promise me now and then 〈◊〉 make it your Business to withdraw your selves from the World , and set your selves to such Consideration as these ? If you will not , are not you Slighters o● Christ and Salvation , that will not be perswaded soberly to think on them ? This is my first Question to pu● you to the Trial , whether you will value Christ o● not . 2. Will you for the time to come , set more by th● Word of God , which contains the Discovery of thes● excellent things , and is your Charter for Salvation , an● your Guide thereunto ? You cannot set by Christ , bu● you must set by his Word : Therefore the Despisers o● it are threatned with Destruction , Prov. 13. 13. Wi●● you therefore attend to the publick preaching of th●● Word ? will you read it daily ? will you resolve t● obey it whatever it may cost you ? If you will not d● this , but make light of the Word of God , you sha● be judged such as make light of Christ and Salvation , whatever you may fondly promise to you● selves . 3. Will you for the time to come esteem more of the Officers of Christ , whom he hath purposely appointed to guide you to Salvation ? and will you make ●se of them for that end ? Ala● , it is not to give the ●●●ster a good Word , and speak well of him , and pay 〈◊〉 his Tithes duly , that will serve the turn : It is for 〈◊〉 Necessity of your Souls that God hath set them in 〈◊〉 Church ; that they may be as Physicians under Christ , or his Apothecaries to apply his Remedies to ●our spiritual Diseases , not only in publick , but also in ●●vate : That you may have some to go to for the re●●ving of your Doubts , and for your Instruction where you are ignorant , and for the help of their Ex●●rtations and Prayers . Will you use hereafter to go 〈◊〉 your Ministers privately , and solicite them for Ad●ice ? and if you have not such of your own as are fit , 〈◊〉 Advice from others ; and ask them What you shall do 〈◊〉 be saved ? how to prepare for Death and Judgment ? and ●ill you obey the Word of God in their Mouths ? If you will not do this much , nor so much as enquire of those that should teach you , nor use the Means which Christ hath established in his Church for your help , ●our own Consciences shall one Day witness , that you ●ere such as made light of Christ and Salvation . If 〈◊〉 of you doubt whether it be your Duty thus to ask ●ounsel of your Teachers , as sick Men do of their Phy●●cians , let your own Necessities resolve you ; let God's ●●press Word resolve you : see what is said of th●●icst● of the Lord , even before Christ's coming , when ●uch of their Work did lie in Ceremonials ; Mal. 2. 5 , 〈◊〉 . My Covenant was with him of Life and Peace : and I 〈◊〉 them to him ( to Levi ) for the fear wherewith he feared 〈◊〉 , and was afraid before my Name . The Law of Truth was 〈◊〉 his Mouth , and Iniquity was not found in his Lips ; he walked with me in Peace and Equity , and did turn many ●way from Iniquity . For the Priests Lips should keep Know●●dg , and they should seek the Law at his Mouth : for he is the Messenger of the Lord of Hosts . Nay , you must not only enquire , and submit to their Advice , but also to their just Reprehensions and Church Censures : And without proud Repining submit to the Discipline of Christ in their Hands , if it shall be used in the Congregatio●s whereof you are Members . 4. Will you for the time to come make Conscience of daily and earnest Prayer to God , that you may have a Part in Christ and Salvation ? do not go out of Doors till you have breathed out these Desires to God ; do not lie down to rest till you have breathed out these Desires : say not , God knoweth my Necessity without so often praying ; for though he do , yet he will have you to know them and feel them , and exercise your D●sires , and all the Graces of his Spirit in these Duties : It is he that hath command●d to pray continually , though he know your 〈◊〉 without , 1 Thess . 5. 17. Christ himself spent whole Nights in Prayer , and encourageth us to this Course , 〈◊〉 18. 1. If you will not be perswaded to this much , how can you say that you make not light of Christ and Salvation ? 5. Will you for the time to come resolvedly cast away your known Sins at the Command of Christ ? If you have been proud or contentious , or malicious and revengeful , be so no more . If you have been Adulterers , or Swearers , or Cursers , be so no more . You cannot hold these , and yet set by Christ and Salvation . What say you ? Are you resolved to let them go ? If not , when you know 't is the Will of Christ , and he hath told you such shall not enter into his Kingdom , do not you make light of him ? 6. Will you for the time to come serve God in the dearest as well as the cheapest Part of his Service ; not only with your Tongues , but with your Purses and your Deeds ? shall the Poor find that you see more by Christ than this World ? shall it appear in any good Uses that God calls you to be liberal in , according to your Abilities ? Pure Religion and undefiled before God is this , to visit the Fatherless and Widows in their Affliction , Jam. 1. ult . Will you resolve to stick to Christ , and make sure this Work of Salvation , though it cost you all that you have in the World ? If you think these Terms too dear , you make light of Christ , and will be judged accordingly . 7. Will you for the time to come make much of all things that tend to your Salvation ; and take every help that God offereth you , and gladly make use of all his Ordinances ? Attend upon his strengthening Sacraments , spend the Lord 's own Day in these holy Imployments . Instruct your Children and Servants in these things , Deut. 5. 6 , 7. get into good Company that set their Faces Heaven-ward , and will teach you the way , and help you thither : and take heed of the Company of wicked Scorners , or foolish , voluptuous , fleshly Men , or any that would hinder you in this Work. Will you do these things ? Or will you shew that you are Slighters of Christ by neglecting them ? 8. Will you do all this with Delight , not as your Toil , but as your Pleasure ? and take it for your highest Honour that you may be Christ's Disciples , and may be admitted to serve and worship him ; and rejoice with holy Confidence in the sufficiency of that Sacrifice by which you may have Pardon of all your Failings , and right to the Inheritance of the Saints in light ? If you will do these things sincerely , you will shew that you set by Christ and Salvation ; else not . Dearly Beloved in the Lord , I have now done that Work which I came upon ; what Effect it hath , or will have upon your Hearts , I know not , nor is it any further in my Power to accomplish that which my Soul desireth for you . Were it the Lord's Will that I might have my wish herein , the Words that you have this Day heard should so stick by you , that the Secure should be awakened by them , and none of you should perish by the slighting of your Salvation . I cannot now follow you to your several Habitations , to apply this Word to your particular Necessities : but O that I could make every Man's Conscience a Preacher to himself , that it might do it , which is ever with you ; that the next time you go prayerless to Bed , or about your Business , Conscience might cry out , Dost thou set no more by Christ and by Salvation ? that the next time you are tempted to think hardly of an holy and diligent Life , ( I will not say to deride it as more ado th●● needs ) Conscience might cry out to thee , Dost thou set so light by Christ and thy Salvation ? that the next time you are ready to rush upon known Sin , and to please your fleshly Desires against the Command of God , Conscience might cry out , Is Christ and Salvation no more worth , than to cast them away , or venture them for thy Lasts ? that when you are following the World with your most eager ●esires , forgetting the World to come and the Change that is a little before you , Conscience might ●ry ou● to you ▪ Is Christ and Salvation no more worth than so ? That when you are next spending the Lord's Day in Idleness or vain Sp●rts , Conscience might tell you what you are doing . In a Word , that in all your Neglects of Duty , your sti●●ing at the supposed Labour or Cost of a godly Life , yea in all your cold and lazy Prayers and Performances , Conscience might tell you how unsutable such Endeavours are to the Reward ; and that Christ and Salvation should not be so slighted . I will say no more but this at t●is time , it is a thousand Pities that when God hath provided a Saviour for the World , and when Christ hath suffered so much for their Sins , and made so full a Satisfaction to Justice , and purchased so glorious a Kingdom for his Saints , and all this is offered so freely to Sinners , to lost unworthy Sinners , even for nothing , that yet so many Millions should everlastingly perish because they make light of their Saviour ▪ and Salvation , and prefer the vain World an● their Lusts b●fore them . I have delivered my Message the Lord open your Hearts to receive it : I have perswa●ded you with the Word of Truth and Soberness ; th● Lord perswade you more effectually , or else all this i● lost . FINIS . Advertisement . A Scriptural and Rational Account of the Christian Religion ; particularly , concerning Justification only by the Propitiation and Redemption of the Lord Jesus Christ . By Sir Edward Harley , Knight of the Bath . Printed for J. Luntley at the Bibles in Little Lincolns Inn-fields . 
A44515	----	Delight and judgment: or, a prospect of the great Day of Judgment and its power to damp, and imbitter sensual delights, sports, and recreations. By Anthony Horneck, D.D. Horneck, Anthony, 1641-1697. 1684 Approx. 367 KB of XML-encoded text transcribed from 201 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44515 Wing H2824A ESTC R215360 99827258 99827258 31674 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44515) Transcribed from: (Early English Books Online ; image set 31674) Images scanned from microfilm: (Early English books, 1641-1700 ; 1890:1) Delight and judgment: or, a prospect of the great Day of Judgment and its power to damp, and imbitter sensual delights, sports, and recreations. By Anthony Horneck, D.D. Horneck, Anthony, 1641-1697. [16], 379, [3] p. printed by H. Hills Jun. for Mark Pardoe at the sign of the Black Raven, over against Bedford House in the Strand, London : 1684. With a final advertisement leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Emma (Leeson) Huber Sampled and proofread 2005-06 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion DELIGHT AND JUDGMENT : Or , a Prospect of the Great Day OF Iudgment , And its Power to damp , and imbitter Sensual Delights , Sports , and Recreations . By ANTHONY HORNECK , D.D. LONDON , Printed by H. Hills Jun. for Mark Pardoe at the Sign of the Black Raven , over against Bedford House in the Strand , 1684. The PREFACE . THough Practical Writers have this advantage of Controversial , that they do not make themselves so many Enemies , as the other , yet I know not , what the fate of the ensuing Discourse may be : For though the subject relate to Manners , and the Behaviour of Men , as Christians ; yet it is to be feared , that not a few who think themselves Religious , & notwithstanding their pretended Piety , securely bathe themselves in Delights , this Book condemns , may put no very favourable construction on such endeavours , as being levell'd against things , they are used to , and the Humour of the Age hath allowed of , and rendred unquestionable ; and such it 's like will call these attempts , pragmatical , and bid us , as Constantine did Acesius in another case , erect a Ladder to Heaven , and climb up thither by our selves . But it 's God's Mercy , that while Christianity is decay'd in the Glory and Brightness of its Life , the Bible is still among us , and that we are not to regulate our Religion by the sickly Fancies of half Christians , but by the standing Laws of that Jesus , whose Disciples we profess our selves to be , and whom the Primitive Believers thought themselves obliged to follow in external , as well as internal simplicity . It 's true , the Church is not now under Persecution , as it was in former Days ▪ when Men made those mighty Progresses in Self-denial , but it is to be observed that when the Saints of the first Ages pressed those Severities , they did not lay the stress on their persecuted Condition , and the necessity of the dismal Times they lived in , but on the Laws of their great Master , which they look'd upon to be as immutable , as the God that gave them : Nor can prosperity make any alteration in those Lessons , which Christ required as Essential to his Religion ; Prosperity indeed was intended to prompt us to a more cheerful discharge of our Duty , but not to a neglect of those Austerities , which are the best Ornaments of the best Religion in the World. As Men have managed Prosperity , it hath been the greatest Bane of Religion , and the wisest Men have taken notice , how Christianity since it hath crept out of the Thorns and Bryars of Barbarous Tyranny and Oppression , hath been unhappily decreasing in its Zeal , and Fervour ; whether it is Fable , or History that tells us , that a Voice came from Heaven , saying , This Day Poyson is poured out into the Church , when Ease and Plenty , and Rivers of Gold flowed into it , I shall not now enquire ; Certain it is , that external Felicity hath smilingly undermin'd the Foundations of that admirable Doctrine , and that which was formerly built on the greatest Innocence , hath since changed its bottom , and stands too much on shew , and formality . Prosperity at this Day , to the great Sorrow of all considerate Persons , gives Law to Mens Religion , and whatever crosses Prosperity , is thought to cross Religion too . What is consistent with our ease , is allow'd of as good Divinity , and whatever runs counter to our sensual Satisfaction , appears so aukward , that we fancy it no Religion , because Flesh and Blood would not have it so : all which must necessarily arise from Vnbelief , or a wavering Faith of a Life to come ; either that future Life , the Son of God hath purchased , and promised , is not look'd upon to be so great , as it is represented in the Gospel , or it is not seriously thought of ; for if it were , the Pleasures of this Life would grow pale , and their Beauty vanish , if compared with the glorious delights hereafter , and the Satisfactions of this World would soon lose their Charms , if view'd by that Light , which irradiates the Holy Cherubim : If that Life deserves not Self-denial in the Pleasures of this present , Christ and his Apostles must needs have been out in the lofty Descriptions , they have given of it , and our Faith is vain , and in vain did the Son of God take all those pains , and suffer all the Agonies , he did , to purchase a thing so trivial , and inconsiderable . If it were a thing of no great moment , the but moderately Pious , would not be excluded from its Glories , and when nothing but Heroick Virtue can promise it self a share in that Felicity , it cannot be otherwise , but that the Prize doth answer the difficulties in the pursuit of its attainment . They are Great and Masculine Acts , that Christianity prompts us to ; and wherein can this Heroick Vertue be expressed better then in a Noble contempt of what foolish Mortals count pleasant and tickling to their Flesh , and Fancy ? Such acts are arguments of a brave and generous Mind , and signs that our understandings soar above the Moon , and rely more on what God hath promised , then on what the World for the present pays . This shews that our Souls do act like themselves , and not to be biassed by vulgar Sentiments , is that which gives a Man Reputation with the Best of Beings . Christ in pressing these Lessons , hath only made a clearer Revelation of what the Philosophers of Old guessed at by the glimmering light , which Nature gave them , and what can be more for a Man's Credit , then to do that , which both Nature and Grace have judged to be most honourable and glorious . There is no Question , but if that , Eternal Life hereafter , were shewn in all its Glories , and Riches , and Contents to a sensual Man at the same time , that he beholds the most charming delights of the Flesh , and had he as lively a view of the one , as he hath of the other , the infinite brightness of the one would so eclipse , and darken the feebler splendour of the other , that he would not only be content to quit his inferiour delights for the enjoyment of the other ▪ but would very much wonder at that Monster , that should refuse the greater for the lesser pleasures ; so that all the difficulty is , how to make that Eternal Life so visible , that it shall move , and affect , and preponderate above all Earthly satisfactions . And the way to do this , is the same with the Method , that must be taken in making the Day of Judgment visible to us , which is the attempt of the following Discourse , in which I hope I have said nothing but what is agreeable to the Doctrine of the Primitive Church . If any shall find fault with some passages in it , because they contradict the Vanity and Luxury of the Age we live in , or charge me with meddling with things , which do not belong to me to determine , all I shall reply , is this , that I have done no more , but what I have excellent Precedents for , even some of the best Divines of our Church since the Reformation , whose Example as I am not ashamed to follow , so since they thought it their duty to discourage such Vulgar Errours , it cannot be a Crime in us to follow their Faith , knowing the end of their Conversation . THE SUMMARY Of the whole DISCOURSE . THe Explication of the Text , Pag. 1 — 6. The Proposition ; That the Prospect of a future Judgment is enough to imbitter all the Sensual , and Carnal delights of Men , particularly of young Men , and to bring a damp upon the most Youthful , and most Jovial Temper imaginable , p. 6 , 7. The illustration of this Proposition , p. 7 — 12 The Heads of the Discourse : I. What Reason we have to believe , that there is a Day of Judgment . The Reasons drawn : 1. From the Universal consent of the wiser sort of Mankind . 2. From the Being , and Justice of God. II. What there is in that future Judgment , that 's able to cast a damp on the Mirth , and Jollities of Men , especially the younger sort . 1. In the Prospect of this Judgment there appears a very serious Judge , the mighty Jesus , the Son of God , p. 22. 2. A very strict Examination of what we have done in the Flesh , p. 34. 3. A very wonderful Scene ; The Person that is the Judge is the Law-giver too , the Party offended , the Witness , and his own Advocate , p. 51. 4. The unspeakable anguish , and misery of those , who have been most jolly and merry in this life . p. 71. III. How the Prospect of that future Judgment must be managed , that it may actually damp , and put a stop to these Carnal delights ? 1. By thinking , reflecting , and ruminating , upon that future Judgment , p. 83. 2. By applying the particulars of this future Judgment to our selves , p. 94. 3. By seconding all this with earnest Prayer , p. 103. IV. Whether every Man is bound to imbitter his Carnal delights with this Prospect ? Aff. 1. Because if not imbitter'd they will infallibly lead the Soul into innumerable dangers , p. 112. 2. Because to imbitter such delights to our selves is a thing of the greatest concernment , p. 116. 3. This imbittering our sensual delights with such a Prospect is that , which men will certainly wish they had done , when they appear at the Great Tribunal , p. 120. V. Whether a Christian , that would be saved , is upon this account obliged to forbear , and abandon all Sensual and Worldly delights , and recreations whatsoever ? The Answer to this Query laid down in several Articles : 1. Spiritual delight is and must be the chief delight of a Christian , p. 127. 2. Worldly delights , as are neither sinful in themselves , nor apparent occasions of evil , are allowable , p. 129. 3. Delight in Gardens , Rivers , Orchards , &c. considered , p. 131. 4. Of delight in Musick either Vocal , or Instrumental , p. 133. 5. Of delight in Books , p. 135. 6. Of delight in Drinking and Tipling , p. 138. 7. Of delight in Cards , & Dice , p. 141. 8. Of delight in Feasting , and going to Feasts , p. 147. 9. Of delight in fashionable Cloaths and Habits , p. 154. 10. Of delight in Painting and Patching , and artificial Meliorations of the Face and Skin , p. 176. 11. Of delight in Dancing , p. 192. 12. Of delight in Seeing and going to Stage-plays , p. 205. Inferences drawn from the Premises . 1. How far sorrow is better then laughter , explained , p. 127. 2. How differently Spiritual things affect men , as they either attentively , or inattentively think upon them , p. 290. 3. How much the greatest part of the World is to be pittied , that can delight in nothing , but what they can grasp and feel , p. 300. 4. How unreasonable it is to harbour any hard Thoughts of Religion , because it debars us of dangerous , sensual delights , p. 313. 5. How necessary it is to prepare for the Great Day of Account . DIRECTIONS . 1. To pitty those inconsiderate Men that live , as if there were no future Judgment , p. 329. 2. To spend some time every Day in reflecting upon this Day , p. 330. 3. To walk circumspectly every Day , and to use , that conscientiousness we would use , were we sure , we should be summon'd to Judgment at Night , p. 337. 4. To reflect and think on this Day , when ever we see , or hear of the judicial Process of a Malefactor . p. 339. 5. To reflect on this Day , whenever we converse with sick , and dying men , or are present , when their Breath leaves their Bodies , p. 343. 6. To refle●t on this Day , whenever we go to a Funeral . p. 346. 7. To judge our selves here on Earth , in order to avoid the terrour of God's future Judgment , p. 351. 8. In our actions to regard not so much how they are relished with Men , as whether they will endure the Test before the Judge . when our Souls shall appear before him . p. 354. 9. To bear injuries patiently out of regard to this Day of Judgment , when God will set all things to rights , and take care , that we shall lose nothing by our sufferings , p. 359. 10. To consider particularly , that it will be more tolerable for Heathens , and Professed Infidels at this Day , then for Christians , p. 362. 11. To make this Day a Motive to Christian Charity , and Compassion , p. 368. 12. Not to suffer our selves to be discouraged from admiring those men , who have always lived in the Thoughts and Contemplations of this future Judgment , p. 374. Eccles. xi . 9 . Rejoyce , O young Man , in thy Youth , and let thy Heart cheer thee in the days of thy Youth , and walk in the ways of thy Heart , and in the sight of thine Eyes ; but know thou , that for all these things God will bring thee into Judgment . THERE is no Man certainly better able to give us so true an account of the nature , extent , danger , exit , and end of sensual pleasure , as Solomon ; he walk'd through the whole Garden , tasted of all the Fruits , smelt to every Flower , and I believe many times sinned , not so much out of fondness to the sin , as for tryals sake , to acquaint himself with the nature of the folly , and to see , whether there was really that satisfaction in it , which the bruitish part of the World said , there was : But while he tryed experiments upon the Viper the Beast flew into his Face , and Poyson'd the Empirick . He went on in these slippery ways , and walk'd on this sea of Glass a considerable time , spread the Sails of his sensual desires , and bid his carnal mind ask , and crave whatever it could fancy , and if either Love or Mony , or Force could procure it , it should have it . He hug'd all the little shooting flames he met with , and kissed every thing , that had the name , and reputation of Mirth and Jollity . But see the sad Catastrophe , and woful turn of that pleasant Wheel , when he thought himself in Paradice , he found himself in Hell , and that which tickled his senses at the first , proved after some time his greatest torment , and vexation ; Providence can be silent for a time , but at last the sleeping Lyon wakes , and roars so , that all the Beasts of the Field do tremble , and Solomon , on whose head the Candle of the Lord had shined so long , found that light at last go out in a snuff , and himself the object of Gods wrath , and indignation , and that makes him impart this sad memento , to the Man , who hath Blood , and Youth , and Strength enough to be vain , and foolish ; Rejoyce , O young Man , in thy Youth , and let thy Heart cheer thee in the days of thy Youth , &c. By way of Explication , I must take notice of these few things : 1. That the words young Man , and Youth in Scripture , especially in this Book are not only meant of that time , we commonly allow to Youth , which is from Ten or Fourteen to Twenty or Five and Twenty , but include all that Age which is fit for action , and the Hebrew words import so much , being derived from a Root , implying choice , and election ; so that the time here aimed at , is the chiefest time of our life , or that time , which any Man of sense would chuse for action . 2. That those sentences , which sound like exhortations , are perfectly Ironical , or spoke by way of derision , as if we should say to a Man ; Go play the Fool , burn thy Finger in the Candle , and see , what thou wilt get by it , whereby we do not mean that he should do so , but do rather express the silliness , and simplicity of the thing , to make him avoid it ; and such Ironical expressions , or mocking exhortations , are very frequent in Scripture , as 1 Reg. 18.27 . Cry aloud , for he is asleep , which is a kind of mocking the stupid Priests of Baal , that called on a Stock or Stone , so Jer. 49.11 . Leave thy Fatherless Children , and let thy Widows trust in me , i. e. Ay , go , comfort thy self with this , that I will take care of thy Fatherless Children , and provide for thy Widows , but thou shalt find thy self egregiously mistaken ; so here , Rejoyce O young Man , &c. i. e. go play the Mad-man , let thy sensual Appetite rove , gratifie thy Flesh , please thy besotted Heart , fix thine Eyes on what Beauty thou thinkest fit , sing care , and reason , and thy wits away , and see what the Issue of all will be , and so much is evident from the following words , which are a bridle to all these extravagancies , and the gall that embitters all these sweets , and therefore the Chaldew Paraphrase justly turns these mock-exhortations into a serious Admonition , walk in humility , let not thine Eyes gaze upon that which is evil , but be exceeding cautious ; and so the Septuagint ; walk spotless in the ways of thy Heart , and not in the lust of thine Eyes . 3. God brings a Man into Judgment two ways , either by causing his Conscience to awake with horrour in this life , and laying some other heavy affliction upon him , and there is mercy in this process , for this may yet lead the forlorn Soul to serious thoughts of repentance , bring the pangs , and throws of the New Birth upon her , and deliver her into a New Creature ; Or where God intends a higher degree of wrath , and indignation , he lets the jovial sinner alone on this side Hell , and the burthen shall not fall on him , till he comes to look the angry Judg in the Face , at which time , as the Surprize will be greater , so the horrour and anguish of mind , which will seize on the sinner , will like Nebuchadnezzars Furnace , prove seven times hotter than ordinary , upon which follows eternal despair , and endless howling , and gnashing of Teeth . The result of all , is this Proposition : That the prospect of a future Judgment , is enough to embitter all the sensual and carnal delights of Men , particularly of young Men , and to bring a damp upon the most Youthful , and most jovial temper imaginable : Not only the sense of the Text , I have already laid down imports so much , but there is this farther in it , that the wise Man seems to couch his argument plainly thus ; do but take a view of that dreadful Judgment , God is resolved to bring thy guilty Soul to , and thou wilt not dare to indulge thy self in the mad rejoycings of thy Youth , nor walk in the ways , and after the fancies of thy corrupted Heart , nor suffer thy wanton Eyes to fix on those objects , from which God hath bid thee turn thy Face away . You know the story of the Young Gallant , who riding by a lonely Hermits Cell , and finding the solitary Man very devout and fervent in Prayer , and looking with a severe and mortified countenance , called to him , Father , Father , what a fool are you to debar your self of the charming refreshments , and pleasures of this life and live here immured , within Walls of Mud , and Clay ; What if there should be no other World to what purpose is all this rigour , and mortification ? The Hermit heard him , and replyed , Ay but Friend , What if there should be one ? Where are you then ? What a Fool will you be then ? How will you wish , that you had been in my condition ? The youngster startled at these words , went home , left his Women , and his Swine , his Lusts , and dry Husks of bruitish delights , and like the Prodigal became another Man. The truth is , we have seen this prospect of a future judgment have very strange effects upon a Man , who was not apt to be frighted with sad Prognostications , and that was Felix , a Person ; who had drunk as deep of the stolen Waters of sensuality , as any Man then living , for he lay in the embraces of Drusilla , who was another Mans Wife , and enjoy'd that Beauty , which his lustful appetite desired without lett or controul , yet behold when St. Paul reasoned of temperance , righteousness , and judgment to come , the Text saith ; Felix trembled . The Sermon awakened the notions of Divine justice , that were engraven on the Tables of his Heart , made him uneasie , put him into consternation , and for the present forced him to loath the Bed , where his abomination was wrought . We are told of a custom in some Kingdom , that the night before a Condemned Malefactor is to die , a very shrill Trumpet sounds before the Prison Door , which is a certain sign that he is to die next day , and before whose Door soever the fatal Trumpet sounds over night , no Prayers , no Tears , whatever condition he is of , or whatever Figure he makes in the World , can save him from being Executed . It happen'd in process of time that the King , who had made this Law , after he had streamed out a considerable part of his life in extravagant actions , on a sudden became serious , was often seen to retire into his Closet , gave strict order for extermination of all vices , and though before he had doated on Mirth , and Jests , and sensual Satisfactions , yet these were now all abandon'd and turn'd into a scene of gravity , and sobriety ; such an alteration , we must think must be a very strange surprize to Courtiers , who impatient of this change , and supposing it to be a fit of Melancholy , took the freedom to ask him , what the reason of this Reformation was ; The Kings Brother especially , none of the most Religious , sought often to divert him , tempting him to see Shows , and Plays , and Women , and such baits as served either to plant , or cherish vanity in his mind , and affections , but all in vain . One Night , the King desirous to bring his Brother to a better sense of Spiritual things , bids the fatal Trumpet to be sounded before the jolly Princes house , who sensible of the meaning of that noise , that he was to die next morning , starts out of his Bed , throws by his stately Robes , puts on a ragged Garment , weeps Rivers of Tears , and a mighty horror seizes his mind , and assoon as it was day comes to the King in this posture , and intercedes for his Life , to whom the King said , O Brother , are you frighted with the sound of this Trumpet , which foretells my Subjects approaching , and inevitable Death , and doth this noise force you into Tears , and Sackcloath , and humble supplications , and can you blame me for being serious , who know not how soon the Archangels Trumpet , of far greater consequence , and importance than this , will sound in mine ears , and summon me and you , and all my Subjects to the Judgment seat of God , and perhaps to eternal despair , and agonies . Go home , said he , and by my example learn to despise the World , and prepare for that Day . But this subject will invite us to a larger discourse , and therefore it will be necessary to enquire , 1. What reason we have to believe , that there is a Day of Judgment . 2. What there is in that future Judgment , that 's able to cast a damp on the Mirth , and Jollities of Men , especially the younger sort . 3. How the prospect of that Judgment must be managed , that it may actually damp , and put a stop to these carnal delights . 4. Whether every Man is bound to embitter his carnal delights with this prospect . 5. Whether upon this account a Man be obliged to mind nothing , that savours of Worldly delight and sensual satisfaction . 1. What reason have we to believe , that there is a day of Judgment . Having to deal with Christians , at least with Men that profess themselves such , this query seems needless , for the Scripture which the Christian World pretends to believe to be derived from God , is full of passages of this Nature , and assures us , that this belief of a future Judgment is as ancient , as the Creation of the World ; For Enoch the seventh from Adam , who in all probability had it from his ancestors , Prophesied of these , saying , Behold the Lord cometh with Ten thousand of his Saints , to Execute Judgment upon all , and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodlily committed , and of their hard speeches , which ungodly sinners have spoken against him , Jude v. 14 , 15. And this Faith hath been followed by all the succeeding Saints , Patriarchs , Prophets , and judicious Men , was confirmed by the great Messiah , the Lord Jesus , and his Apostles , who gave us a more lively description of it , and hath since been entertained by all the Christian World , at least in profession , though there are but few , that act , and live like persons influenced , or overaw'd by that belief , so that , if Christians keep close to their principles , it can be no difficult thing , to perswade them to believe that , which they imbibe with their Mothers-Milk , and education advances into an open profession , and daily declaration . But we have seen and do see a strange degenerateness in most Christians , and not a few that go under that name , though they do not openly question this truth , yet they either live as if they did , or infidelity reigns secretly in their Hearts , and it 's to be feared , that whatever their Tongues may speak , in their minds they are not fully perswaded of it . And were such Men willing to be perswaded , it should be no contemptible argument to convince them , one would think , that the greatest part of the World is of that belief , not only Christians but Jews , Mahometans , and the Heathens themselves ; that it is a grand Article of the Jewish Faith , none can deny that ever conversed with them ; that the Mahometans are stedfast and sincere in their assertion and clear in this point , any one may see , that hath read their Alcoran ; and that the Heathen World is no stranger to it appears from what their Sybilline Oracles , their Philosophers and Poets have professed . The Sybilline Oracles indeed are suspected by learned Men , and look'd upon , as Pious frauds , used by the Fathers , thereby to convince the Heathens the better of the Mysteries of Christianity , though it will not enter into my head , how the Fathers could have confirmed any of their Doctrines from these Oracles , if the Heathens they had to deal withal either were not satisfied that those things had been spoken by their Prophetesses , or had believed that the Fathers had foisted those Oracles into the Sybils writings , which either were not , or had never been there , for this would have been so far from being an Argument against the Pagans , that the Chrisitans would have laid themselves open in nothing so much , as in these Quotations , had they been false or supposititious . However Plato's writings have been convey'd to us , without any signal corruption , and he gives us a very accurate account of this great Day , as Hydaspes an Ancient King of the Medes had done before him , and the Heathen Poets , though indulging their fancies in somethings ; yet have delivered many excellent truths to us , whereof this future Judgment is not the least ; we need go no farther , then the Sixth Book of Virgils Aeneis , where the Opinions of the Ancient Heathen Sages are collected and expressed in Verse , and it 's worth observing , that he makes his Judge Rhadamantus inflict particular punishments on those Souls , that have differred their Repentance to thier Death-Beds . And how can we imagine , that the whole World , at least the wiser part of it , should so unanimously believe a future Judgment after this Life , if either there had not been a great propensity in their Nature , to believe the notion , or reason had not convinced them of the certainty and reality of the thing ; If we grant , that God hath given a Law to Man , we must necessarily grant , that there must be a Judge to call those to an account , who have violated and broke those Laws . Man we see is capable of being govern'd by a Law , and without a Law to govern him , would run wild and become a meer bruit , we must therefore necessarily believe that God hath given us a Law ; and what Law more sutable to his Nature , or the principle of reason , than what we have in the Bible , which is indeed the Law of Nature , expressed in livelier and more legible characters ? it's fit therefore , there should a time come , when the Obedience and Disobedience of Men may be taken notice of , and the Obedient rewarded , and the Disobedient punished . God hath made Man his Viceroy here on Earth , to which purpose David said , Thou hast set him over the Works of thy Hands , and hast put all things under his Feet , and experience shews , that Man hath a dominion over all irrational Creatures ; and is it not convenient , that at the end of the World , when all Men have acted their part on this Stage , this Viceroy should be examined , and asked , how true he hath been to his Soveraign King ? What he hath done with the Creatures which have been given him for his use ? And whether he hath not minded his own business , more than his Masters ? If there is no Judgment to come , there can be no God , for without a future retribution this God cannot be just , and a God , that is not just , is imperfect , and if imperfect , he cannot be God ; so true is that saying of Averroes , that whatever is most Noble and most Praise-worthy in Man , must be attributed to the best , and greatest Being , God blessed for evermore : But Justice we see , is that , which makes a Prince on Earth great , and is one of the highest Perfections he is capable of , which was the reason that when Ptolomy asked the Seventy Interpreters of the Jewish Law , What King lived freest from Fear and Violence ? He was Answered , He that exercises Justice ; punishes the Bad , and rewards the Good ; and consequently this Justice must be ascribed to God , as the most perfect Being ; it would be the most unreasonable thing imaginable , that those , who love and fear him most , should be most oppressed , and go without reward , and those , that abuse , and dishonour him , slight , and undervalue him , should live prosperously , and never feel his displeasure , or indignation . If God be wise , and just , this cannot be ; and since this reward of the Innocent , and severity on the Wicked is not administred , and dispensed in this World , it must needs follow , that it must be in another and the day of this future recompence , we call , the day of Judgment . And though the apprehensions of that vast multitude of Men , which believe or profess it , about the manner , and method of this day , be very different , yet it is enough , that all agree in the thing , even those , who have not the revealed Scriptures of the Old , and New Testament ; from whence we may justly fetch the truest , and exactest description of it , those Revelations , and Writings , the Christians have , and what is said in them concerning the righteousness of God , being most agreeable to the Nature of God , and the Actions of Men , and the Rules , the Supreme Architect hath engraven on our reason ; That there are some Men , who deny a future Judgment , we need wonder no more than we do , that the Fool should say in his Heart , there is no God. That which makes a Man deny the one , tempts him to be bold in disbelieving the other . It 's the interest of a sinful life , there should be no Retribution , and how can a Man act against God with any cheerfulness , or alacrity , except he puts him out of his thoughts , and to complete the folly , fancies , that he 'l never call him to a reckoning . It 's Mens vices , that are the cause of their Atheism , and were it not , that they are inamoured with their lusts , their reason would soon joyn issue with these verities : It 's not for want of Arguments that Men are unbelievers in this knowing Age , but for want of sobriety , and consideration , and while they suffer themselves to be drawn away by their sensual appetite , no marvel , if in time , their Flesh encroaches upon their Understanding , and their bruitish desires corrupt their very Reason , and they begin to think , that God is altogether such a one , as they themselves . But let 's see 2. What there is in the prospect of this future Judgment that is able to damp the greatest Mirth and Jollity . 1. In the prospect of this Judgment , there appears a very serious Judge , even the mighty Jesus , the Son of God , who was seen to weep often , but to Laugh never ; even he that came into the World to teach Men self-denial in sensual pleasures not only unlawful , such as wantonness , Effeminacy , Fornication , Adultery , Uncleanness , Drunkenness , Feeding our Eyes with Lustful Objects , and which produce ill desires in us , deriding and jeering our Neighbours for their infirmities , luxury in cloathing , eating and drinking , mimick gestures , filthy jesting , love-tricks , talking loosly , &c. But in some measure in Lawful also , especially , where a greater good is to be promoted , and hath bid us use these outward comforts , as if we used them not , and rejoyce in them , as if we rejoyced not , with fear and cautiousness , that they draw not our hearts away , and with a generous indifferency , as Persons , who have laid up their Treasure in another World , and look for the Blessed hope , and the Glorious appearing of the great God. Such a Judg appears in this prospect ; one who descended into this vally of Tears upon the most serious errand imaginable , even to call sinners to repentance , to make them sensible of what God expects at their hands , to convince them , that they have Souls to be saved , to assure them that though God is patient , yet he will not be everlastingly affronted by bold , and daring Men , and Judges otherwise of things , than besotted mortals , and is in good earnest , when he bids them set their affections upon the things which are above ; one who will not be put off with fooling , nor spare a Malefactor for a jest , one who gave Mankind a being , and habitation here , not to play , but to work , not to mind trifles , and rattles , but the concerns of a tremendous Eternity ; a Judge , whose Eyes are like flames of Fire , and his Feet like Brass glowing in a Furnace , who was indeed a Lamb , when he had his conversation here on Earth , and like one was led to the slaughter , not opening his Mouth , and his still so to all those , that take his Yoke upon them , and learn of him to be humble and meek , but will at last appear in all the Robes of Majesty , which the Clouds of Heaven and a guard of Ten thousand times ten thousand Angels , and all the light of the Throne of God can furnish him with . This Judge knows all the secrets of our hearts , and before him all things are naked , and open , and no creature can hide himself , he is one who cannot be imposed upon by sophistry , nor wheadled into a wrong Judgment of things by equivocation ; whose presence will shake the World , and put the greatest Captains , and stoutest Souldiers into fits of trembling , and make them cry to Rocks , and Mountains , Fall on us , and hide us ▪ from the Face of him , that sits upon the Throne , and from the wrath of the Lamb. This Judg is not to be corrupted , nor to be bribed , cannot be carried away with outward respects , which make Judges here on Earth pervert Judgment ; these , Judge too often according to affection , and call white black , and black white , good evil , and evil good , defend vice under the notion of vertue , rashness under the name of fortitude , laziness under the colour of moderation , and timorousness under the title of cautiousness ; these do too often become advocates for the prodigal , and call them liberal and generous , the Covetous with them pass for frugal , the Lascivious for Courtiers , the talkative for affable , the obstinate for Men of resolution , and the dull and idle for persons , who act with great deliberation ; Love to their kindred , and Blood makes them extenuate faults in their relations , and that which appears an inexpiable crime in strangers , seems but a peccadillo , or infirmity in a Child or Brother ; Herod hurried away with his Amours to Herodias , beheads the Innocent Baptist ; Flaminius out of Love to his Harlot violates the Publick Faith ; Julius Caesar out of fondness to Cleopatra , gives Sentence against her Brothers ; Davids's inordinate affection to a Rebel Son , gives the Army charge to take care of the Young Man Absolom ; But the Judge we speak of is of another temper ; it was his Character here on Earth , that he was no respecter of Persons , nor could the Sons of Zebedee prevail with him to place them , one at his right hand , the other at his left : and it was not kindred he would advance to that dignity , but such for whom it was prepared by his Father ; Hence it was , that his Mother , and Brethren found no farther acceptance with him , then they were obedient to his word , and he deliver'd it as his Eternal rule , They that do the will of my Father , they are my Mother , and Brethren , and Sisters , and with this motto he gave a reprimand to the Woman that cryed , Blessed is the Womb that bare thee , and the Paps which thou hast sucked ; Yea blessed are they said he , who hear the word of God , and do it ; and he that here on Earth could not be wrought upon by Kindred , or Consanguinity , nor blinded by Affection , sure will not be misled by these false Fires , in the great day of Judgment . Judges here on Earth , if passion , or hatred to a Man reigns in their minds , are too often tempted to pass wrong Sentences ; what the effects of Prognes hatred to her Husband Tereus were , and how the innocent Son suffered by it ; how dire the hatred of Medea to Jason was , and drew the death of their Children after it , how Josephs Brethen condemned that guiltless Soul , meerly because they hated and envied him , and how the Jews dealt with our great Master the Lord Jesus upon this principle , both civil and sacred Histories do sufficiently manifest . But this impotent passion cannot light upon on him , who is to be the Judge in the Last day . He hates nothing , that he hath made , and is so great a lover of all Mankind , that he would have all Men to be saved , and come to the knowledg of the truth , and would give them all Eternal life , if they would but take the way , he prescribes them . The Devils themselves , could they be penitent , would be received into favour , and let a Man be born of a Jew or Turk , if he do but bring forth fruits meet for repentance , neither his odious Name , nor loathsome kindred shall exclude him from his bosom . He hath no secret spleen , or pique against any Person living , and though God under the Law seems to vent a particular displeasure against the seven Nations , and especially against the Amalekites , yet it was for their monstrous and unnatural sins , that his just displeasure rose against them , not any private grudge , or envy he bore to them as Men , above other of his Creatures . Such imperfections are not incident to our Judge , who detests and abhors no person , but what makes himself deformed , and odious to his purer Eyes , and in every Nation , whosoever serves him , and works righteousness , is accepted of him . Fear very often prevails upon Governours , and Men in Office here on Earth , that they dare not speak their mind in passing Sentence ; fear of offending a Favourite , or losing their places , or being accounted pragmatical , or missing such a Preferment , distorts their Judgments , and makes them take wrong measures of things . This makes Laws Cobwebs for great Men , and traps to catch lesser Animals ; this tempted Pilate to crucifie the Holy Jesus , and though he was sensible of his Innocence , yet the word , If thou let this Man go , thou art not Caesars Friend , turns the Scales , and makes him comply with the fury of the People ; But such fears cannot not fall on this Judge of the whole Earth ; Whom should he fear ? Of whom should he be afraid ? He is omnipotent ; will a Painter be afraid of his Picture , or a Man of his Shadow ? Man is but Gods Picture , and his Shadow , and shall the Almighty be afraid of his own Creature , whom he can crush into Atoms , into nothing with a frown ? Who can make this Judge happier than he is already ? What place can any Creature promise him , who doth what he pleases in all the Armies of Heaven , and among all the Inhabitants of the Earth ? There is no carressing him with Gold , for all Men and Women will appear before him poor , and miserable , destitute of that pomp , and grandeur , and finery , on which here they doted ; and suppose , they could carry their Wealth with them to the great Tribunal , What can they give him , who commands all the Treasures of the World , whose is the Earth and the fulness thereof , and who is himself the giver of those things , which Mankind preposterously place their happiness in ? Here the greatest Emperors and Princes must appear without their Guards without their Armies , without their Swords and Spears ; Here Popes must leave their Triple Crowns behind them ; Kings their Diadems , Bishops their Mitres , Noblemen their Lacqueys , and all stand naked , and unarmed before the Throne ; and suppose that Men were permitted to come with their former retinue and attendance into the presence of the Almighty , yet this would cause no fear in our Judge , who will come attended with an innumerable company of Angels , one of which did once slay One hundred fourscore and five thousand Men in the Assyrian Camp. Such a serious , such a magnificent Judge appears , in the prospect of that future Judgment even Jesus , the Son of the living God. He who was once despised and rejected of men , will at this time sit on the Throne of Glory , and all Eyes shall see him ; and though God himself is sometimes said to be the Judge , sometimes Christ as Man , sometimes the Apostles , sometimes the Saints in general , sometimes even Wicked men ; yet this implies no contradiction . In God no doubt lies the Soveraign Power , and no Creature can either absolve , or condemn without his Will and Order ; and this his Power of judging in the last Day he hath committed to the Son of Man , or to Christ as Man , whom he hath not only made Heir of all things , but for a reward of his Sufferings given a Name above every Name , and delegated him to be Judge of the Quick and Dead ; and this glorious Commissioner calls in the Apostles in the first place , and all other Saints after them , to sit with him on the Bench , and by their suffrage to applaud the Sentence he shall pass on the stubborn , and obstinate ; wicked men shall be Judges only comparatively as the means of Grace they had , were less powerful than those of their Neighbours , and yet went beyond them in Goodness and Holiness , at least were not so bad as they ; and consequently shall be Witnesses against them , and in a manner judge and doom them to unspeakable anguish ; because they trampled on the Grace , which was offered to their Souls , in which sense the men of Nineveh , and the Queen of Sheba shall rise in Judgment with that Generation , who saw the Miracles of Christ and repented not , and condemn them , because a greater than Jonas , a greater than Solomon was here . 2. In the prospect of this Judgment there appears a very strict examination of what we have done in the Flesh , not only of visible Actions , but of Words spoken in secret , and Thoughts , Desires , Intentions , and Resolutions of our Hearts ; an Examination , which will be a very great surprize to the Sinner , who hath made light of things of this Nature ; for there is nothing cover'd , that shall not be revealed , neither hid , that shall not be brought to light , saith he , that understood this Day better than any Man living , Luke 12.2 . Not only the bigger Crimes , such as Murder , Adultery , Fornication , Blasphemy , unnatural Lust , Stealing , Perjury , Atheism , Idolatry , Apostacy , Cursing , Swearing , Drunkenness , Extortion , Covetousness , Contempt of God , and of his Word , &c. will here be manifested and censured , aggravated and searched into , but the secret lustings of the Soul , the hidden things of Dishonesty , the cunning craftiness of men , whereby they lay in wait to deceive ; the Mines , and Pits , men have privily digg'd for their Neighbours , their underhand dealings , their Chamber practices , their sinful contrivances in the dark , or in their Closets , their Sailing to the Port of Vain-glory by a side-wind , their speaking Truth for ill ends , their misinterpretations of their Brethrens words and actions , their reporting things to anothers prejudice ; all these will be laid open before the whole World. Sinner , thy unchast Embraces , thy impure Wishes , thy wanton Glances , thy lascivious Looks , thy delight in amorous Songs , thy acting thy Lust over in thy Mind again , thy ruminating upon thy last Nights revelling , thy tempting thy self to sin , and being thine own Devil , and thy committing impurity with thy self , will all be set in order before thee , and the Judge will demand , how it was possible for thee , who didst profess thy self a follower of the Chast , and Holy Jesus , to dishonour him , and his Religion , with such extravagant actions , and irreligious proceedings ? Thy slovenliness in Devotion , thy Hypocrisy , and seeming to be better than really thou wert , thy inattentive Prayers , the willful wandrings of thy Thoughts , when thou wast speaking to God , thy not redeeming the time , thy neglecting to observe the greater , and weightier matters of the Law , thy mispending thy precious Hours , thy idleness and laziness in Gods Vineyard , thy not giving to the Poor according to thy Ability , thy Pride , and secret Envy , and desire of Applause , and sinister ends and designs in Preaching , Praying , Administring , and receiving of the Holy Sacrament , and in other good Works , thy flattering , and dissembling , and unwillingness to do good , when thou hadst a fair opportunity ; these will all be laid open to thy sorrow , and confusion . Thy not being led by good Examples , thy slighting wholesom Admonitions , thy laughing at excellent Counsel , thy scorning Reproof , and hating him , that gave it , thy resolvedness to do that again , for which thou wast reproved , the delay of thy seriousness , thy suffering the convictions thou hadst to be choaked with the cares , and Riches of the World. Thy being at an Ale-house , when thou shouldst have been in thy Closet , thy being at a Play , when thy Hand , and Heart should have been lifted up in holy Supplications , thy being in Bed , when thou shouldst have been upon thy Knees , and neglecting a greater Duty for a trifle , or impertinence , the Supper of the Lamb for Farms , and Oxen , and thy preferring the silliest , and most ridiculous Discourses , before a conference about the momentous concerns of Eternity ; these will all be rehears'd at large , for I say unto you , that every idle word , that men shall speak , they shall give account thereof in the Day of Judgment saith Christ , Matth. 12.36 . Not having repented of things of this Nature , either through unbelief , or carelesness , when these points shall come to be examined , and thy Soul interrogated upon these Particulars , and so many too , it stands to reason , that it must necessarily cause very great astonishment ; for these things were most certainly forbid in that Gospel , thou didst profess , and that notwithstanding , as if such things had never been spoken of , thou shouldst slight them , undervalue them , not think them worth thy care to shun them ; what sad reflexions will this Examination cause ? In vain dost thou hope , that Eagles catch no Flies , and that God will never mind such small trivial , and inconsiderable Errours . He that minded these smaller faults , as they seem to carnal men , and took notice of them in this life , may justly be supposed resolved to call men to an account for them in that Solemn Day of Reckoning , for indeed God's proceedings , here are an Emblem of his process in Judgment hereafter . Eating of the forbidden Fruit in Paradise seem'd but an inconsiderable oversight , yet did God curse the very Earth for that Fact , made it bring forth Bryars and Thorns , for the future condemned Adam to the eating of Bread in the Sweat of his Brows , and threatned the Woman his Partner in the Errour , to multiply her pain and sorrows . It doth not appear from Moses , that the Children of God or Professours of the true Religion did any more , then Marry with the Daughters of the profaner Crew , a small fault , a bruitish Man would think , yet was the insolence lash'd , and the inordinate Fire quenched with a deluge of Waters ; Lots Wife looks back to Sodom , out of curiosity perhaps , a venial folly , natural to Women , it seems to be , and no more , yet for doing so is turned into a Pillar of Salt ; Achan as a Souldier , ( and that sort of men we know , live much upon Prey ) takes in a time of War a golden Wedge , and Babylonian Mantle ( no great matter one would think ) yet God orders him to be stoned ; Vzzah out of his over-care that the Ark might not fall , lays hold on 't , to support it , yet for doing so , is struck with Death immediately ; the Prophet , who came from Judah to Prophecy against the Altar of Bethel , in suffering himself to be persuaded to eat Bread , by another Prophet , who pretended Visions too , to ones thinking committed no great Crime , yet God revenged his Disobedience with a violent Death , for a Lion sent by God , slew him . Moses grows impatient at the Waters of Meribah , who would not have done so that had to deal with so stubborn a People ? yet that act of mistrust , and impatience cost him the loss of the Land of Canaan , he had so long desired to behold ; the People of Israel murmured in the Wilderness , a thing that People might easily do , who were kept so long in a barren Desert , without seeing an end of their Travel , yet of that vast Number of Six hundred thousand men not one enters into the promised Land , save Caleb , and Joshua ; Ananias and Sapphira seemed to be guilty of no great misdemeanour , for they were content to give half of their Estate to the Poor , but kept the other to themselves , yet is God so angry , that he punishes their violating of their Vow to give all , with sudden death . Go now Sinner , and fancy , that God will not call thee to an account for faults , the World makes nothing of , because he doth not do it here , he will certainly do it hereafter , and the Examples of the Bible are Items that he will do so . It 's no matter , whether the thing , in which the offence is committed seem inconsiderable or no ; the disobedience is all in all ; if God commands thee to avoid a thing that 's trivial , it 's the easier task to do according to his will , and because it was so easie to obey , and thou wouldst not , it 's that which makes thy disobedience grievous , and heinous , though the matter of the offence seems trivial , and contemptible . Rebellion is as the sin of Witchcraft , and Stubbornness is as Iniquity , and Idolatry , said Samuel in a case much like this , where the thing done by Saul was so far from seeming ill , that it appeared like a a work of mercy , and an act of gratitude , for he spared the best of the Sheep , and brought home Agag the King alive in Triumph , yet this excused not the Fact , but rather aggravated it ; for hath the Lord as great delight in burnt Offerings , and Sacrifices , as in obeying the Voice of the Lord ? Behold to obey is better than Sacrifice , and to hearken , than the Fat of Rams , as the Prophet tells him , v. 22. This confirms the Method of Christ's proceeding in tha last Day ; and indeed how could that Judgment be perfect , if the lesser , as well as the greater Errours were not to be accounted for , and mens disobedience against the lesser , as well as the greater commands of the Gospel were not to be manifested , and proclaimed before the World ? and though this is chiefly to be understood of men , who die without sincere Repentance , yet it 's more than probable , that even the sins of those who were justified and sanctified will be brought to light , and discovered before the vast Assembly , that shall appear before the Throne of God in that Day , not that they need fear any hurt or disadvantage , that will arise from that examination , and publication , but by these means both the Glory of God , and the Glory of these true Converts will appear more illustrious ; the Glory of God , who hath snatch'd such Persons like Brands out of the Fire , pull'd them out of the miry Clay , in which they were ready to perish , and taken them out of the Devils clutches , than which , there cannot be a greater sign of the power and goodness of God ; and who sees not how much it will be for the Credit and Honour of the Saints themselves ? 〈◊〉 to let the World see 〈◊〉 the Bands , and Ropes , that once held them , and how like Sampson , they broke them all , and carried away the Gates of Gaza , and escaped out of Hell in despight of all the Devils , that raged , and storm'd , and domineer'd there , What can be said more for their renown and glory ? What hurt doth the Penitent Mary Magdalen receive by the Evagelists recording , or our speaking of her former Whoredoms ? No more will the revealing of Holy mens faults , and errours in the last Day eclipse , but rather advance their goodness , because they extricated themselves from the Snare of the Fowler , and generously rouzed themselves from their fatal slumber , and in despight of Temptations would press towards the Mark of endless Glory . Their Errours being published with their true Repentance , and change of Life , justifies God in accepting of them , while he refuses others , and proclaims their Wisdom in choosing the better part , & condemns the impenitent , and discovers how justly they are left to God's Vengeance , who would in despight of all the offers of God's favour , prefer their dirt and trash before an invisible , lasting , and solid felicity : And though it 's true , that Holy mens Sins are said in Scripture to be covered , and God is brought in , promising to remember their Sins no more , but to drown them all in the depth of the Sea , yet can the meaning of such passages be no other than this , that God will not remember them , so as to make use of their Errours against them to their ruine and condemnation ; notwithstanding this , he may justly publish them , that their Wisdom being compared with their Folly , may appear to go beyond it , and themselves from the Thoughts of their former Sins may reap the greater comfort , as Agathocles being advanced from the Trade of a Potter to a Throne , at his Meals would still make use of Earthen Pots , not only to remember his Original , but from the Contemplation of his former poor an miserable condition to increase his present satisfaction ; for as in our fall from a high Degree of Prosperity to the greatest poverty and misery , nothing torments the Mind more than the remembrance , that once it was otherwise with us , so where Provividence is so kind , as to bring us out a horrible Pit , and sets our Feet upon a Rock , the remembrance of our former misery signally increases our joy , and comfort in the present Mercy . So then , in this great Day all mens Sins will be examin'd , and publish'd , though with different effects , the Penitents , to thier Absolution and Glory : The Impenitents , to their Terrour and Condemnation ; for to be presented there with a list of innumerable Offences and Affronts of the Divine Majesty which their own Consciences know , and must acknowledge , which yet they either never seriously thought of , or never seriously attempted to forsake , or if they repented , discovered only a mock-repentance ; what effects can this be supposed to cause but monstrous confusion , and horrour of mind ? Enough to put men into the greatest rage and distraction , to think , that they should neglect purchasing the Pearl of Price , when it was offered to their choice by God and Man. Here particular enquiry will be made , how we have discharged the Duties of our several Relations ; it 's not the purple of Princes , nor the Rods , and Axes of Magistrates that will make the Almighty afraid of demanding of them , whether they have ruled their Subjects in the fear of God , shewn them a good example , and punished the obstinate , and encouraged the good , and made it their business to advance God's Glory , and to maintain the true Worship of the Living God ; nor will Subjects be excused here , neither must they think to come off , without making distinct answers to these Interrogatories , whether they have obey'd not only for Wrath but for Conscience-sake , whether they have behaved themselves peaceably under the Government , they have lived under ; whether they have paid Tribute , to whom Tribute was due , Honour to to whom Honour , and whether they have not used their liberty for a cloak of maliciousness . In the same manner , Parents will be strictly examined , whether they have brought up their Children in the Nurture and Admonition of the Lord ; Children , whether they honoured their Parents as became Persons who under God owed their being to them ; Servants , whether they served their Masters according to the Flesh in singleness of Heart , as unto Christ , and likewise all other Persons according to the relations , and Offices they stood in , for in all these relations , men are Stewards , and both Reason , and God's Justice , and his Word require , that all should give an account of their Stewardship . At this time the Soul being throughly a waken'd from her former Lethargy , every sin will appear more dreadful , every errour more red , every fault more bloody , every offence blacker than ordinary , for the Fire of that Day doth not only scorch , but enlighten , and elevate the Soul into a thinking state , and none of the former Impediments will now be able to divert her Thoughts , which will be fix'd upon an offended God , and his Majesty , Greatness , and Holiness , and make at this time more sensible impressions on her , while every thing , especially , what hath been committed against God , will appear in more lively colours , and consequently , if the Conscience hath not the remembrance of a former sincere Repentance to support her self withal , the frights must necessarily be great , and the whole frame sink into inexpressible confusion . There are innumerable sins , which neither Prince , nor Magistrate can take notice of ; how many Poor are oppressed ! how many innocent men wrong'd daily ! A Socrates is abused , and hath no helper ; but neither this Man's misery , nor the others oppression shall escape the Eyes of that all-seeing Judge , who will infallibly publish both the one and the other , and make good the Type St. John speaks of , Revel . 6.5 . And I beheld a black Horse , & he that sat on him had a pair of Ballances in his Hand ; Ballances to weigh every Man's evil works , which if they be found to prepondenrate above the good , or to be pure sins , pure offences , without a godly sorrow to take off either the colour or the the weight , all will be turned into blackness and desolation . 3. In the prospect of this Judgment , there appears a very wonderful Scene ; the Person that is the Judge , is the Lawgiver too , the Party offended the Witness , and his own Advocate : He that shall sit on the Tribunal in that Day was the Person , that came down from Heaven , and blessed the World with the equitable Precepts of the Gospel ; it 's he that went up into a Mountain , and from that Pulpit pronounced , Blessed are the Poor in Spirit , for theirs is the Kingdom of Heaven , Blessed are they that mourn , for they shall be comforted ; Blessed are the Meek , for they shall inherit the Earth , Blessed are they which hunger and thirst after Righteousness , for they shall be filed , &c. Matt. 5.1 , 2 , 3 , 4 , 5 , 6. It 's he that came to undeceive both the Jewish and Heathen World in the false Notions , they had imbibed concerning their duty , and cleared the Moral Law of Moses , of the false Glosses , the Pharisees had put upon it , explain'd the will of God , set it naked , and pure before the People , he came to call to Repentance , and let them see what were the proper preparatives for the everlasting joys of Heaven : It 's he who guarded the Law , which he promulged with Sanctions suitable to his Majesty and Greatness , and as he made the rewards Eternal , so the punishments he threatned to the stubborn , and impenitent were endless too ; So it became him , who appeared in the World to offer infinite Mercy to poor Sinners , to reveal to them God's infinite Love to their Souls , and to acquaint them with the infinite condescension of the Son of God , who would humble himself to the Death of the Cross , to redeem them from the Bondage of the Devil . He that came into this Valley of Tears with so much love and light about him , might justly enjoin reformation of the whole Man , and a transformation of the Mind , and temper of the Soul , and require a conformity to his own life , and insist upon mens becoming patient , and humble , and charitable , and contented , and peaceable , and watchful over their Thoughts , and Words , and Actions , and Heavenly minded ; How could this Grace , which appeared to all men , challenge less then self-denial , and contempt of the World , and living in the Thoughts , and Expectation of a better life , and seeking earnestly for Glory , and Honour , and Immortality ? And as he , that will be the Judge in that day , is the Law-giver too , so he understands best the meaning of his Laws , nor will tricks , and evasions , and false constructions of those Laws signifie any thing before him , who will not depart from the sense his Eternal Wisdom put upon them , and which by his Prophets and Ministers he once caused to be proclaim'd in the Ears of men . The Sinner in that day will no● have to do with Deputies , and Lieutnants , and Delegates , who too ofte● make the Law a Nose of Wax , an● can turn , and interpret it to what sense they please , and their Interest dictates , are sometimes unskilful , and apt to mistake the Law of their Superiours , and these Laws not being of their own making , are the colder , or the more remiss in executing them ; but here men shall see the Law-giver himself , who will not be put off with pretexts , and pretences , as ordinarily Deputies , and such Persons are , 〈◊〉 who employ'd by the Supreme Law-givers in a Common-wealth , or Kingdom . Even here on Earth , where the Lawgivers themselves sit Judges , the Malefactor must expect severer dealings ; in this case , even Lycurgus's Wife shall not escape , that durst break her Husbands Law against riding in a Chariot during the time of Divine Service ; and Zaleucus his Son must lose his Eye for slighting his Fathers Orders against Adulterers , not to mention the Severities of Epaminodas and others on their own Children where the Legislators have sat Judges of their Crimes , and Errours . The Almighty Judg in that day will justly resent the affront done to his Laws , and indeed none is better able to declare the heinousness of such contempt than he , and this must necessarily encrease the Terrour of that day . And as he is the Law-giver , against whose Precepts the Sinner hath offended , so he is the Party offended too . Sinner , This is he , whose Body , and Blood , thou hast so often receiv'd unworthily in the Sacrament ; this is he , to whose Cross , thou hast been an Enemy so many years , on whose Merits thou hast trampled , whom thou hast so often Crucified afresh , whose House thou hast dishonoured , whose Gospel thou hast been Ashamed of , and therefore wonder not if such thundering fueries come forth forth from the Throne at last ; do'st not thou remember , how oft thou hast broke through the Guards and Fences I have set betwixt thee and sin ? how couldst thou find in thy Heart to afflict , and grieve me so often , who have endured such agonies already for thee on the Cross ? why wouldst thou forsake me , the Fountain of Living VVaters ? How is it that thou wast not afraid to make thy Belly , thy Gold , thy Harlot , and such a great Man thy God : Did ever any Person oblige thee more than I ? Didst thou ever receive such Favours at any Man's hand , as thou hast received at mine ? and why could not I have thy Heart , and thy will and affections ? Why must a sottish Lust and Passion engross thy desires , and my Law be cast behind thee ? If ever Law-giver had reason to be offended , This Judge in the last Day hath ; for his Commandments were not grievous , his Yoke was easie , and his burthen light , all that was required , was love , and it 's hard , if so small a Tribute for his ineffable and incomprehensible Mercies , must not be paid him . It 's true , this love must extend , and branch it self into various acts of Meekness , and Patience , and Humility , &c. but still where love is the Principle , none of all the other things , which are required , can seem tedious , or difficult . Nor is this all , for the same Judg will be Witness against the Sinner too : Indeed no Creature can be so true a Witness against him , as the Judge himself : There are many sins , no Creature ever saw , but he , and therefore who so fit a Witness against those Crimes , as he ? I will come near to you to judgement , & I will be a swift Witness against the Sorceres , & against the Adulterers , & against the false Swearers and against those that oppress the Hireling in his Wages , the Widow , and the Fatherless , and that turn aside the Stranger from his Right , and fear not me saith the Lord of Hosts , Mal. 3.5 . This Judge sees all , nor will the Sinner be able to elude this Testimony of the invisible God. When thou wast under the Fig-tree , I saw thee , said Christ to Nathanael ; his Conscience knew , he had been there , and he believed . But this was in love . In that Day , we speak of , such Language as this will be pronounced in wrath , and indignation , and therefore will cause other Thoughts in the Hearts of the Wretch , that shall hear it ; Thou careless Creature , couldst thou imagine that any thing was hid from me ? Did not I see thee at such a time , in such a place , in such a Garden , in such a Chamber playing the Rebel , and the Wanton ? Did not I see thee treating with mine Enemies ? Did not I see thee conspiring against me ? Hadst not thou such base thoughts , such wicked intentions , such impure desires in such Company ? I opened the Windows of Heaven , and look'd upon thee , when thou wast committing Fornication with such a Woman ? Wilt not thou believe me , who look'd within the Curtains , and saw thy abominations ? Couldst thou think , I would look on , and not set thy sins in order before thee ? There will be no contradicting of this Testimony , for thy Conscience , O Man , will immediately , join issue with it , and say , as Nathan to the guilty King : Thou art the Man. For , besides this grand Witness , there will abundance of other Witnesses come in , which will all help to cast thy impenitent Soul ; thy Conscience here will have a great share in the Accusation ; that Conscience which once thou didst smother , and curb , and put by , when it pull'd thee by the sleeve , and bid thee be wise , and serious ; that Conscience that once boggled and winced , when thou offered'st violence to it , and said to thee , as the Baptist to Herod , it is not lawful for thee to espouse this sin ; that Conscience , which was aware of this judgment , and gave thee warning , and could not with all the strongest arguments it used prevail with thee to stand in aw of God ; this like one of Job's Messengers when the House falls , and all these out-ward things are gone , alone escapes , to tell the Sinner of his folly . Conscience even in this life doth sometime force the guilty , to make confession of their sins : It forced the the Multitude that came to St. John , Matth. 3.6 . It forced Judas to cry , I have betrayed Innocent Blood , when no Creature prompted him to the confession . It forced those who had used curious Arts , Act. 18.18 , 19. to bring their Schemes and Figures , and Astrological Tables , and burn them before the Apostles of our Lord. How much greater then , may we suppose , will the force of it be in that day , when terrour will surround it , when it will be readier to speak , and to accuse , then God to ask , and when no noise , no tumult , no croud , no business will be able to divert it ? With the Conscience , the Devils themselves will join , who are therefore emphatically call'd , The Accusers of our Brethren , Rev. 12.10 . These cannot but know our sins , for they were the tempters , and remember how we yielded , and consented to their suggestions . These were the constant , and indefatigable Observers of our lives . These watch'd our going out , and our coming in ; these were about us , when we lay down , when we rose , when we walk'd , and when we sat , and whatever we did ; these were still at hand to take notice of our doings , our words , and our behaviour : nor is their Memory so frail , as to forget it , nor their malice so little , as so let it slip , without making publication of it . These rejoice in our ruine , and will be sure to make the worst interpretation of our deportment . These are they , that presented us with charming Objects , and were restless till they had made us enamoured with them , first drove us into the Snare , and now will be ready to accuse us for being taken . And therefore the Fathers in their Discourses concerning this day , do justly bring in the Devil , arguing , and pleading with the Almighty Judg ; Behold these men ! it's true , they were thine by Creation , but they became mine by imitation of me ; they had thy Image upon their Souls , but see , they have defaced that , and chosen mine ; thou didst breath on them by thy holy Spirit , but they were more fond of my suggestions , then those motions . Thou didst indeed draw them with Cords of Love and by Temporal and Spiritual Mercies soughtest to make them in love with thy will , but they turned a deaf Ear to thy call , and invitation ; I never gave them any nor promised them any thing , yet they served me like Slaves ; thou courtedst them , and didst oblige them to love thee , yet they had rather be my Favourites , then thy darlings ; it thou didst command them any thing , that was against their Lusts , either they did nothing , or would be sure to provoke thee with their inventions , I did but becken to them , and they flew to my Camp ; nay , they were more impudent than I , believed less , than I , found out sins I did not dream of , durst do more than I bid them ; I bid them deny a thing , they had done , and they not only denied it , but swore to it by all that 's good , and holy ; I bid them take their ease and be merry , and they made themselves Swine ; I bid them neglect God's Service on the Lord's day , but they profaned it besides , by playing , and drinking , and other enormities ; I bid them keep , what they had got , but they went beyond what I prompted them to , oppressed , cheated , dissembled , and made way to their Wealth through oppression of the Widow and Fatherless . These therefore have my Image and Superscription , and consequently must be mine . I claim them as mine own . I challenge them as they are Apostates and Traitors to thee : It is thy Statute which like the Laws of Medes and Persians is irrevocable , that those shall be despised , who did lightly esteem thee . Nor can God be worse than his Word , but must deliver up the Sinner , whom no Mercy could reform , to these tormentors . Nay , if we have oppressed any Persons , those very Persons will be Witnesses against us . Abel will in that Day bear witness agaisnt Cain his Murderer ; Naboth against Ahab , whole Countreys against their Tyrannical Princes ; Israel against Pharaoh ; in the same manner , those whom we have corrupted with Gifts or Moneys , or some other way will stand up against us ; Herodias against Herod ; Drusilla against Felix ; the Harlot against her Inamorato ; Helena against Paris ; Danae against Jupiter ; and Men and Women perverted by Hereticks against the broachers of false Doctrines ; and how can there be want of Witnesses when our School-masters , our Parents , and other good Men , whose Counsels we rejected , whose Admonitions we despised , and whose frequent Exhortations we laughed at , will be forced to speak what they know against us . Sinner , The Ministers of the Gospel , those who follow'd thee with checks and intreaties to be reconciled to God , will be obliged to speak of thy stubbornness , and impenitence : Nay , this Pulpit , these Walls , these Stones , these Pews , will cry out against thee ! Heaven and Earth are even in this life call'd in as Witnesses against the Monsters , who were more inconsiderate then the Ox , or Ass ; much more in that Day , when God will bring every thing into Judgment , not only the sinful actions , but the very places in which those actions were committed . Such Witnesses will be the Riches and Goods , thou hast abused ; th● Gold thou hast spent upon thy Luxury , the Silver , thou hast thrown away in a frollick , the Garments , thou hast abused to Pride , the Corn , and Bread thou hast play'd withal , the Hungry whom thou hast not fed , the Thirsty to whom thou hast not given Drink ; the naked , whom thou hast not clothed , when it lay in thy power ; the Prisoners whom thou hast not visited ; these will all be accusers of thy abuses , and uncharitableness . But the accusation of all these might yet be born with ; it 's the Testimony of the Judge , who shall approve of all , that these Witnesses averr , which appears most dreadful , and terrible , and therefore certainly , the prospect of this Judgment is able to damp the greatest mirth , and sensuality . And as this Judge will himself be Witness in that Day , so he will be his own Advocate too . To this purpose saith the Pathetick Nazianzene . What shall we do my Friends , what shall we say , what Apology shall we make , when this Judge shall plead for himself in that Day ; Though disobedient Wretch , I made thee of Clay with mine own Hands , and breathed the Breath of Life into thee ; I made thee after my Image , I gave thee Reason , and Understanding , and Power , and Dominion over the Beasts of the Field , a mercy which if I had not vouchsafed unto thee , those Creatures , which are stronger than thou , would have master'd & destroy'd thee ; I plac'd thee among the Pleasures of Paradise , made thee a happy Inhabitant of Eden , and when thou wouldst needs hearken to the false and treacherous suggestions of thy sworn Enemy , behold in pity and commiseration to thee , I resolved to be Born of a Virgin , and accordingly took Flesh , and became Man for thy sake , was Born in a Stable , lay unregarded in a Manger , swadled in Rags and Clouts , endured all the reproaches and injuries , that Childhood is subject to , bore thy griefs , and assumed thy infirmities , and was made like thy self , that thou might be like me in Felicity at the end of thy Race . I suffered men to trample on me , to buffet me , to spit in my Face , to give me Gall , and Vinegar to drink , to Scourge me , to crown me with Thorns , to Wound , and Nail me to the Cross , and all this , that I might deliver thee from Eternal contempt and torments . Behold the mark of the Nails which were struck into my Flesh. Behold my wounded side ; I suffered , that thou might'st Triumph , I died , that thou might'st live , was buried , that thou might'st rise , and made my self a scorn of the People , that thou might'st reign in Heaven ; and why would'st thou throw away this Mercy ? Why would'st thou refuse this Treasure ! What evil Spirit did possess thee to make light of these kindnesses ? Why would'st thou pollute that Soul , which I redeemed with mine own Blood ? Why wouldst thou make thy Heart a habitation of Devils , which I intended for my Throne ? Why would'st thou lose that which I purchased at so dear a rate ? VVhat pleasure couldst thou take in doing that which cost me so many sighs and tears , and a bloody sweat ; why would'st thou make a mock of so great a Mercy ! How could'st thou undervalue a Favour of that importance and consequence ? Can any Hell be thought too much for such stubbornness ? Either thou didst believe , that thy God did all this for thee , or thou didst not : If thou didst not believe it , why didst thou make confession of it with thy Mouth ? If thou didst , how couldst thou be so ungrateful ? How could'st thou abuse a Friendship of that worth and value ? Thou lovest a Friend , a Neighbour , a Man , a VVoman for kindnesses , which are meer shadows , and bubbles to my love , and hadst not thou reason to love me beyond all earthly comforts ? Hadst not thou reason to prefer my Favour before the smiles of a transitory VVorld ? How did I deserve such preposterous doings at thy Hands ? Couldst thou have dealt worse with a Slave , or with an Enemy , than thou hast done with me ? Did this condescension deserve , dost thou think , such affronts , and injuries , such contempt , and disobedience , as thou hast returned to me ? Therefore , as for those mine Enemies , which would not have this Man to Reign over them , bring them hither , and slay them before me . All this appears in the prospect of a future Judgment , and therefore there must be Vertue in it , to check that mirth and jollity , which infatuates Souls , and leads them into ruine . 4. In the prospect of this future Judgment , there appears the unspeakable anguish and misery of those who have been most jolly , and merry in this life . Dives , who cloth'd himself in Purple , and fine Linnen , and fared sumptuously every day , appears there quaking , and trembling , & crying , Father Abraham , have mercy on me , and send Lazarus , that he may dip the tip of his Finger in Water , and cool my Tongue ; his Tables which were over-laid with Silver , his richer Beds , his Tapestry , his Ornaments , his Ointments , his Balsams , his Cordials , his delicate VVines , his various Dishes , his Cooks , his Flatterers , his Parasites , his Retinue , his Servants , and all the Noise , and Pomp that attended him , are not only extinct , and turned into Ashes , and Dust , and Dirt , but his naked Soul is dragg'd & carried before a tremendous Majesty , to endure intolerable torments , and before this terrible God he appears with his Eyes cast down , blushing , and ashamed , trembling , and fearful , and all his former comforts seem to have been but dreams to him . See how the Scene is changed ; he to whom the poor Man formerly supplicate for relief , nor is forced to supplicate to the poor Man to be reliev'd of him , and would be glad of Lazarus's Table , who once scorn'd to let Lazarus gather the Crums that fell from his ; when Lazarus was near him , he slighted him , now he is afar off , he adores him , and himself now is the poor Man , while Lazarus swims in Riches ; such a discovery doth that last Day make , who are the Rich , and who the Poor , who the Wise , and who the Fools . In this judgment Nimrod , Senacharib , Nebuchadnezzar , Belshazzar , Fiberius , Nero , Domitian ; men who would be thought Goods , and denied themselves in no pleasure , their Fancies craved , stand all ashamed , and confounded , flames of a guilty Conscience burning in their Breasts , and forcing their voices into bitter lamentations ; there Sardanapalus , Croesus , Cambyses , Herod , and all the Mighty men that spared no Woman in their Lust , and no Man in their Anger , appear all like guilty Malefactors , their Hearts failing them for fear , and they chattering like a Crane , and mourning like a Dove , and bewailing their airy , short , and transitory satisfactions , and cursing the Hour , and the Minute when the first temptations courted them to those dangerous embraces ; there Cleopatra , that sailed in a Vessel glistering with Gold , a Vessel fitted for Pride , and Luxury , and magnificence , and tried how far Sensuality might be improved , and to what height bruitish pleasure might be advanced ; there the wretched Woman is seen not so much with Serpents clasping about her Breast , as with a Worm within , that dies not , tormenting her awaken'd Conscience with shapes of Death , and Images of Ruine , and all the Beasts , that here could not be satisfied with pleasure , there cannot be eased of gnawing Vultures , and Agonies , for these the Just God must at last inflict , to make them sensible that his threatnings were no Fables , and to let them see , that the advices of wise men , and Philosophers , who exhorted them to the study of Virtue , were grounded on rational Foundations . These tortures , and vexations must not expire till the Ancient of Days , was affronted by their sins , doth die , and that 's never , he being the same yesterday , to day , and for ever : Thus their sweet Meat must have sour Sauce , and if they will have their pleasures , they must feel the sting too , that 's inseparably affix'd to them . The Bait cannot be swallow'd without the Hook , and as pleasant as the Honey is , the Gall which is part of it , must be tasted too . God will not be always mock'd , and they , that durst in despight of his will and prohibitions feed upon that luscious Fruit , shall feel the smart of the prickles too . In this judgment their postures , gestures , and behaviour , and deportment appear in another Figure , and they that before laught at the Thunders of the Law , made light of the threatnings of the Gospel , and let the warnings of the Ministers of the Gospel go in at one Ear , and out at another , now call themselves Fools and Sots for doing so , and they that before thought of no after reckoning , now fall a wishing , but in vain ; O that I had been wise ! O that I had bethought my self ! O that I had look'd beyond this World ! O that I had believed ! O that I had retired , and considered , what these satisfactions would end in ! Fool that I was , to think , that God would prove a Lyar ! Where was my Reason to think , that all that the wisest , and holiest Men have said , were but Dreams and idle Tales ! I that might have been a terrour to Devils , how am I become their scorn ! I that might have been a Favourite of God , how am I become his Enemy ! I that might have triumph'd with other Saints , how am I fall'n from their bliss ! O what would not I give to be rid of the torment , I feel ! Help , help , ye Souls , that have any pitty in you : I sink under the weight of my former pleasures ! They are loathsome to me ! They appear Monsters , Furies , hideous things to me ! Cursed be that Lust , I cherished ! Cursed be that Bed , on which my wickedness were wrought ! O that my Tongue had dropt out of my Head , when I pleased my self with lascivious discourses ! O that I had been deaf , when I was tickled with hearing a smutty jest ! O that I had been struck blind , when with joy and satisfaction I be held that charming beauty ! O that my Feet had failed me , when I was going into that Jovial Company ! O that I had lock'd my self up , that I might not have seen those temptations which enticed me ! O that I had spent those Hours , I threw away in carding and dicing , and drinking , and revelling ! O that I had spent them in holy Contemplations of the Vanity of these sublunary Objects ! Now I would do it , and it is too late ! Now I would repent , and it profits me not ! Now I would be serious , and it signifies nothing ! My time is lost ! The day of Grace is gone ! The opportunities are past : O that I could tear out this Heart ! O that I could pull out these Eyes ! O that I could dispatch my self ! O that I had a Sword , that I might put a period to this miserable condition ! I see nothing , but ruine before me , nothing but darkness , nothing but confusion , nothing but horrours , and no Creature will help me to annihilate my self ! I am not able to endure this torture for a moment , how shall I be able to endure it to infinite Millions of Ages ! I see no end of it , the farther I look , the more of my misery I see ! Where-ever I cast my Eyes , I see nothing , but Terrour , Devils , and miserable Souls in the same condition with my self , all howling about my Ears : A thing so far from affording comfort , that it fills me with greater horrour ! Whether shall I flee for remedy ! Heaven is shut up ! There is a vast Gulph betwixt me , and that ; there is no passing from hence thither , nor from thence to this doleful place ! I swim in a Sea of Sorrow , I swim , and see no shore , I labour , and not a Plank appears on which I may save my life , here are no Hills , no Mountains , no Rocks , I can cry too , and if there were , they are all deaf ! God hath forsaken me , and good reason , for I left him for a Lust , and undervalued him for Trifles ! I pleaded , I could not withstand the Charms , the World offered to me ! Mad Man ! I could withstand them now , why could not I have withstood them then ? I might have considered of this place , and of this state , and of these vexations , and check'd my self : O that I were but to live again in the World ! O that God would but try me again ! How would I scorn the very thoughts of Mirth , and raillery ! How would I run away from the very mention of these Impostures ! Break my heart , Break ! If God will not kill thee , call upon the infernal Spirits , and see what they will do ! But , Oh they delight in these groans ! Themselves lie under the same Condemnation , banish'd from the gracious presence of God! They would die , as well , as I , if they were able ! O what a torment is it ! I see the everlasting Joys before me , and cannot reach them ! They are over my Head , and I cannot come near them ! Paradise I see , but cannot enter into it ! I knock my Head , I smite my Breast , I stamp with my Feet , but am never the better ! That Jesus , on whose Blood I trampled , I see rejoicing with his followers at the Right hand of God , and not a drop of comfort drops from his Lips , on mine ! I feel Flames within , which no Waters can quench , a drop of Water would be some refreshment , and give me some hopes of ease , but here is none : All the Rivers of Consolation are dried up to me ! I walk in darkness ! I see no light ! O God , tear the Heavens and come down ! Canst thou hear these shrieks , and be unconcern'd ! Canst thou see this poor Creature lie in torments , and give no relief ! Hast thou no mercy left ! O then my state is desperate ! I shall not be able to refrain from Blasphemy ! For I see none can help , but thou , and thou wilt not ! I rave , I am distracted with fear ! I tremble ! I quake ! stand off Devils ! I have Furies enough within ! Ye damned Pleasures , whither have you brought me ! Ye have made me lose the favour of him , who alone is able to give me ease ! I might have been happy , if it had not been for you , I might have escaped these Regions of anguish , if you had not tempted me ! But why do I accuse you ! This brutish Heart of mine was in the fault ; my devilish Lust hurried me into ruine ; I had reason , and would not use it , means of Grace , and would not apply them , offers of Mercy , and would not accept of them ; O all ye , that pass by , behold and see , if there be any sorrow like unto my sorrow , which is done unto me , wherewith the Lord hath afflicted me , in the Day of his fierce anger , from above he hath sent a Fire into my Bones , and it prevails against them , he hath spread a Net for my feet , he hath turned me back ; he hath made me desolate , and faint all the Day , the Yoak of my transgressions is bound by his hand , they are wreath'd , and come up upon my Neck , he hath made my strength to fall , the Lord hath deliver'd me into their hands from whom I am not able to rise up . All this certainly appears in the prospect of that future Judgment , and consequently is enough to check , and damp the greatest Jollities on this side Hell , and though it 's true , that it doth not cause the least disturbance in thousands of men , that drink of these stolen Waters , for men in this Age are as jovial , as ever , and a judgment to come frights them no more , than a House on fire a Thousand Miles off ; but sure this is for want of taking the proper way and method , which God , and Reason doth prescribe , and what that way , and method is , shall be shewn in the following Paragraph . 3. How the prospect of that future Judgment must be managed , that it may actually damp , and put a stop to these carnal delights . This is to be done , no other way , but , 1. By thinking , reflecting , and ruminating upon that future Judgment . This stands to Reason , for except things be made visible to us , how shall they move or fright us ? This future Judgment being out of sight , and afar off , it must be brought near , and set before us ; and there is no way to do it , but by thinking . Our thoughts are the Picture-Drawers , which make the Landskip of that judgment so lively , that our faculties can not but be signally affected with it . These are the Divine part within us , which can make things past , and future , as present , and summon the remotest Objects to become familiar and palpable . These are the Glasses in which all that God hath said , or promised , and threatned , becomes visible , and with the help of these we may make that substance , which seemed but Air before , and condense that into solid Notions , which to a carnal Man seemed but Fancy and Wind before . These can make us in a manner grasp and feel that which was out of our reach before , and make us concern'd about things which we neither see , nor hear , nor feel with our grosser Organs . These can transplant the other World into this , and make Eternity appear before us , though we live in Tabernacles of Clay ; to prove this , we need only appeal to experience . Behold those pious Souls , that take a course contrary to that of the World ; what makes them afraid of sinning ? What makes them afraid of running with their Neighbours into Riot ? What makes them , that they dare not do , what some of their carnal acquaintance and Relations do ? What makes them mourn ? What makes them rejoice in Spirit ; You see nothing , that they have reason to mourn for ? They have a competency , they want nothing in the World , they have necessaries and conveniencies , and they prosper in their lawful undertakings ; and under some of their greatest afflictions , you see nothing that should make them cheerful , no outward cause of their joy , but rather all that is about them is an invitation to sorrow and dejection : Why ? They are invisible things , that make them mourn and rejoice , and by thinking of them , they make them visible , and so visible , that they are affected with them as much , as other men are with Objects that incur into their Senses ; by thinking they see the Terrours of the Lord , and the Affronts they have offered to the Divine Majesty , and the wounds they have given to their own Souls , and that makes them weep ; by thinking , they see the Glory , that is set before them , and the recompence which is promised them , and the right , and title they have to it , and that makes their Souls rejoice ; so then by thinking , this future Judgement may be seen , and if it be seen in in any lively colours , there is no sinner so stout , no Man so perverse , no creature so dull , and stupid , but it will startle him , and put Wormwood into his Cup. When I eat , or drink , or whatever I do , the last Trump sounds in mine Ears , and I think I hear the terrible Voice of the Arch-angel , Arise ye dead , and come to Judgement , saith St. Hierome : These thoughts made him eat , & drink with great moderation : These brought a Holy fear upon him in all his actions : These kept him from going beyond the bounds , God had set him : These struck seriousness into him in all places : These made him as circumspect in the Market-place , as if he had been at Church , and as devout in the Street , as if he had stood at the high Altar . And therefore I do not wonder at that Hermit that he became so serious a Man as Antiquity reports him , who carried a little Book about him , consisting only of four Leaves in which he was always seen reading , and after reading , meditating ; in the first leaf was express'd Christ's passion , and what that darling of Manking suffered for poor Mortals , during his abode in the World ; in the second , was represented the process of the future Judgment , with the Terrours , and Constureations , that guilty men will be in at that time ; in the third were described the Glories of Paradise , and of that third Heaven , which all Holy Souls shall enter into , there to possess the Inheritance of the Saints in light ; in the Fourth was drawn to the life , the Picture of Hell , and of the Miseries , which shall await the stubborn , and impenitent in the next life ; these four Leaves were soon read over , but they afforded infinite matter for thoughts , and meditations , and by these his Soul was so warmed , that he cared not what became of him here , so he might but enjoy the promis'd Glory & that Life , & Immortality , Christ , had brought to light by the Gospel . So true is that saying of St. Chrysostom ; There is no Man that thinks much of Hell , that will ever fall into it , as indeed there is no Man , who makes light of it , that will ever escape it . For as it is among men , they that are afraid of the Penalties of the Law , seldom or never feel them , for their fear makes them shun those actions , which deserve them : This keeps them from Theft and Rapine , from Murder , and Adultery , from Burglary , and Wrong , from Violence , and Oppression , and consequently from the punishments , the Law inflicts in such cases : The Plagues and the Stripes they fear , make them cautious , and whatever their inclination may be , the Rods , and Axes they fear , restrain them , whereas those that are regardless of the Mulct bring it upon themselves ; so it is here , the frequent thinking of it , is the best Antidote against the Terrours of that future Judgment ; if the Ninivites had not feared their overthrown , they had certainly been overthrown , and how could they have feared it , if they had not thought of it ? If the men , that lived before the Flood , had thought of it , and been afraid , they would not have been drown'd ; nor would the People of Sodom have been consum'd by Fire , if they had taken this course : It 's a great misfortune not to think of the fulfilling of Gods threatnings , for he that thinks nor of it , of all men , will be the first , that shall have woful experience of it . It is reported of Agatho , that in his last sickness falling into a Trance , for three Days together , he lay with his Eyes fix'd upon Heaven , and all that time look'd very ghastly ; recovering out of the extasy , and being ask'd by his Friends , where he had been , and what his thoughts had been during those three Days , and what made him look so strangely ? O my friends , said he , do you ask me , Where I have been ? alas ! I have been these three Days standing before the great Tribunal , and seen how the most just Judge sentenced divers Souls to Eternal darkness , and who would not stand amazed at the dreadful spectacle ? It was therefore a very good Prayer of St. Ambrose : I do most vehemently desire , O Lord , that thou wouldst be pleased to imprint and very deeply imprint the Landskip of the future World , the Miseries of the Disobedient , the Groans of the Stubborn , the Agonies of the Impenitent , the Shrieks of the Profane , the Vexations of Hypocrites , the Fears of the Careless , the Destruction of the Covetous , the Perdition of Worldlings , the Flames of the Revengeful , the Terrour of Damnation , and Eternal Torments , and the future Felicity of thy Kingdom , upon my Mind , for it is impossible that he that thinks much of these things , should not become thy Child , and Servant , and one of those , whom thou hast predestinated to Eternal Life . Do'st thou laugh , said the Old Man in Ruffinus to a youngster ( whose behaviour was very light ) when you and I are to be judged before Heaven and Earth , and indeed that Person , that surveys , what the Divine Jesus hath said of this future Judgment , thinks how in that Day the Powers of Heaven will be shaken , the Sun turned into Darkness the Moon into Blood , and the Stars forbear to give their Light , how the World , and all the Elements will be on Fire , the Universe melt like Wax , the Earth be burnt up , the Seas dried , and the Rivers consumed , and with what Glory and Bravery the once afflicted Son of God will then appear , with an Army of Angels about him displaying their Banners , and carrying the Sign of the Son of Man before him ; how before him all Nations will be assembled and all that are in their Graves , upon hearing the Voice of God , loud as Thunder , and more dreadful too , will be summon'd to appear before his Bar , the Judge shining in his Meridian Glory , brighter than Moses , clearer than the Sun , and how the Consciences of Guilty men will quake at this sight , their Hearts misgiving them , that their Portion will be in outward Darkness , how formidable all the transactions will be , how immutable the Sentence , after it is once passed , not to be altered , or deprecated by Saints , or Angels , how all evasions , and subterfuges will be out of doors there , and all possibility of transferring our Errours upon others who have been partners with us in our sins , will vanish , how those that make themselves fools for Christ's sake in this life , were reproached , reviled , derided , and laughed at for their severities , would not lose their Souls for a trifle , nor sell their Birth-right to Eternal Bliss for a Morsel of Meat , would held fast their Integrity , though solicited by innumerable losses , and crosses , and by their nearest Relations to curse God , and die , how these who were here made the off-scourings of all things , will then be absolved , and quitted , and have Seats appointed them in the Mansions of Glory , there to reign , and sing the goodness of God to all Eternity . I say , he that seriously surveys these things , if he be a Person who hath not debauch'd or lost his reason , cannot but be affected by passages of this Nature , and think it time to curb himself in his sensual delights , and satisfactions . But , 2. Bare thinking is not enough , but the particulars of this future Judgment must be actually applied to our selves ; general things , and what is done to others though they may touch the Heart , yet do not subdue it will particular applications give them force , and power . A Fire , that is a Mile off from me , though it causes in me some sense of the calamity , yet if it threatens the House I live in , my Faculties soon bestir themselves , and I fall to work , and secure my self in good earnest ; so here when I behold the tremendous process of this Judgment , I must reflect , that as God deals with others , so he will certainly deal with me , that I have no greater priviledge than others , but must stand , and fall by the same Law , that they stand , and fall by , that to fancy any more favourable proceedings towards me , than God intends to others , is but a dream and contrary to the impartiality of the Judge ; that as I have a Soul to be saved as well as my Neighbour , so God will expect I should live here , as he bids my Neighbour live , that neither my Estate , nor Dignity , neither my Offices , nor Friends , neither my Riches , nor my Greatness will excuse my living more carelesly than my poorer Friends , nay , that my outward advantages make my account greater , and as I have had greater Talents bestow'd upon me , so more will be required of me than of them who have not had those opportunities of being good , and holy , which I have had ; that as God hath advanced me in the World , placed me in a higher station , given me a consideradle figure here on Earth , made his Candle to shine upon me , caused my Root to spread out by the Waters , and the Dew of Heaven to lie all Night upon my Branch , and afforded me credit , and respect among men , so he looks for greater fruitfulness in good Works , and more than ordinary exemplariness to advance his Glory , and to spread the Power of Religion among my inferiours , and dependants ; and therefore upon a View of this future process , I must needs rouze my Soul , by such Questions as these ; If God be resolved to judge the secrets of mens Hearts according to his Gospel , what will become of me ? Should God call thee to Judgment O my Soul , this Night , or this Hour , art thou in a condition to appear before so great , so dreadful a God ? Is this foolery , thou pleasest thy self with , this wanton dress , this jolly life , these merry , Hours , this gaming , this carrousing , this extravagant laughter , this fondness of the humour of the Age , this immodest , and frothy talk , this foolish garb , this phantastick fashion , this mispending thy time , this keeping of vain Company , this unprofitable way of living , this thy being intent altogether upon the profits and pleasures of the World , this indifferency in Religion , these faint resistances of Temptations , this neglect of known Duties , this unfaithful discharge of the Duties of thy Relations , this unwillingness to mind any thing that 's serious , this aversion from Spiritual Discourses , and Actions , this want of Gravity , &c. Are these fit wedding Garments to come before the King of Heaven in ? Thou maist be summon'd to come to his Bar within this Day or two ; think what an infinite Majesty thou must be presented to ! Should God speak the word within a few Minutes , Come away , come away , and give an account of thy behaviour ; how unprepared art thou ? So great is thy danger , and canst thou loiter ? So near art thou to a tremendous Eternity , and Oh wilt not thou be clean ? Thou standest upon the brink of Hell , and wilt not thou step back , thou art within a Bows shot of the great Tribunal , & doth not thy Countenance change ? Thou art within hearing of the Thunders , that come forth from the Throne of God , and do not thy Thoughts trouble thee ? Thou seest the fatal Hand upon the Wall , and do not they Kness smite one against another ? Thou must shortly appear before all the Host of Heaven , and art not thou got farther yet in Holiness ? Do'st not thou quake , to think , that the Revenger of Blood is upon thy Heels ? As thou art a Christian , thou art a Son of God , and do'st thou express that filial disposition in thy gate , and looks , and face , and Life ? Art thou born of God , and canst thou degenerate from his Nature ? Art thou made after his Image , and by Grace renew'd after his similitude , and canst thou be contented , under a temper so different from that Holiness , which is thy great Fathers Perfection and Glory ? Does God expect thee at his Tribunal with the qualifications of a Child , and wilt thou appear before him as a Rebel ? Hath he given his Son on purpose to adopt thee , and thinkest thou to present thy self before him in the shape of a Prodigal ? Thou art designed for a Citizen of the Celestial Jerusalem , and wilt thou appear before him as an Inhabitant of Hell ? Thou art one of God's Family , and wilt thou appear before him , as a Traitor ? Thou art purchased by his Blood , and wilt thou live , as if that Blood had been spilt in vain ? Thou art wash'd in the Laver of Regeneration , and canst thou wallow with the Swine in the Mire ? Thou hast known the way of Righteousness , and wilt thou with the Dog return to the Vomit ? Or art thou not afraid of that saying , that Dog must stand without ? Thou art call'd to be faithful , and hast given thy Faith to God ; wilt thou break thy Faith , and hope to be guiltless at this Bar ? Will not God revenge this breach , or canst thou think , he will let thee go unpunish'd for thy Treacheries ? How canst thou expect the performance of his Promises , while thou art so false to thy engagements ? Thou hast vow'd thy self to him both in Baptism , and the Supper of the Lord , and canst thou imagine , that thy Perjuries will not be remembred , when thou comest to look the Judge in the Face ? By giving thee opportunity of becoming a Christian , God hath made thee a King , and wilt thou run to the Bramble , and say , Come thou and Reign over me ? As a King , thou hast power given thee to vanquish Flesh and Blood , to tread upon Lions and Adders , to defie Principalities , and Powers , and to crush Devils , and wilt thou make thy self a Slave to those Enemies , over which God hath given thee power to trample them under thy Feet ? As a King thou art to apppear before him , and wilt thou come in the posture of a miserable Vassal ? Shall those Passions rule over thee , which thy God hath given thee for Servants , and Handmaids ? and what a dismal fight will it be , when thou art to come before the Throne laden with Conquests , to appear fetter'd with Chains , and the Devils Trophies ? God designs thee to be his Priest ; This is one of the Priviledges , that came by the Blood of Christ : But where are thy Sacrifices ? the Sacrifice of fervent Prayer , the Sacrifice of an humble contrite Heart , the Sacrifice of Praise , and delight in God ? And wilt thou come without the Mark of thy Office before the great Shepherd , and Bishop of Souls ? Thou art enlightned by the Spirit of God , and dost thou think to live in Darkness , and after all to share in the boundless Inheritance with the Children of Light ? How unlike thy self wilt thou appear before God , if thou come without these qualifications ? Thou art a Christian , but where is the Life of Christ that should be in thee ? Will the Judge ever take thee for his Sheep , when it 's evident , thou do'st not hear his Voice ? How ridiculous is that Man , that hangs out a Bush , and yet hath no Wine to sell ? And how foolish is that Apothecary , that writes glorious Names upon his Pots , when the rich drugs that are named , have no being in his Shop ? And will it not tend to thy everlasting confusion that thou hast had the Name of a Christian , and done nothing like a Christian ? Thus the particular proceedings of that future judgment must be applied to our selves , if we resolve that the prospect of a future Judgment shall damp our carnal delights , and satisfactions , and without using this method , we do but trifle , and talk of breeding Mountains , and bring forth ridiculous Mice , play with Religion , and are not in good earnest , when we say , we believe a future account . 3. But neither the Reflections aforesaid , nor the Application , we have spoken of , will make any deep impression , except all be seconded with earnest Prayer , that God by his holy Spirit working in our Minds , would make the attempt effectual ; this must set to its Seal , drive in the Nail , and clench it . The Eternal Spirit must give success to these enterprizes , and in vain do we plant or water , except he gives the increase . He is that anointing , which must supple the Soul , and Crown all with Laurels and Victory . By strength of thought , and application , the Fort of sin may be assaulted , but without this Spirit lends his helping Hand , it will never be taken , or subdued . His Power must overcome the Oppositions , our Flesh and the World will certainly make in this case , and if he blows upon our Hearts , the strong Holds of Iniquity , like the Walls of Jericho will fall , and nothing can stand before him , and he will certainly come in to our assistance , if our Prayer , and Addresses be fervent and importunate . Upon such Devotions , the frequent Discourses of this Day of Judgment , we read or hear , will be so far from bringing the thing into contempt with our Souls , that our Hearts will be awaken'd more , and it 's impossible we can miscarry in the pious design , if with strong cries , we apply our selves to him , who hath appointed a Day , in the which he will judge the World in Righteousness , by that Man , whom he hath ordain'd , whereof he hath given assurance unto all men , in that he hath raised him from the Dead , Act. 17.31 . That which we are chiefly to insist upon in these Addresses is , that we may get lively apprehensions , of that Day , and such apprehensions , as no pleasure , no folly , no temptation of the World may darken , or destroy ; and here let the Soul break forth into such Ejaculations : O God , Great , and Glorious , make me deeply sensible of that Day , and of that Hour , when the Son of Man will come , when the Goats shall be separated from the Sheep , the Tares from the Wheat , the Good from the Bad ; when neither Prayers , nor Tears shall be able to deliver the guilty and polluted Soul from the impendent danger ; when it shall be said to the humble , Friend sit up higher , & to the proud Fool , Give place to him , that 's more Honourable , than thou art ; when the Book of Conscience shall be open'd , and the Dead Judged by the contents of that Book ; when the Sinner will not know where to flee , and his Spirits will fail him for fear of him , that sits upon the Throne . O God! Fix these considerations in my Soul ; strengthen my Faith , that I may believe these things unseen without wavering . How apt is the World to get between this tremendous Day , and my sight ! Quicken thou mine Eyes , that I may see through all impediments into that process , and reflect , what manner of Person I ought to be in all Holy conversation , and Godliness ! Lord Jesu ! Great Judge of the World ! Let the Lines of that Judgment be written so legibly in my Mind , that my Soul may delight to read them , that nothing may divert me from studying , and considering them ; let this be my chief study , and let me feel the same effect , that those men did , who were converted at thy Apostles Sermon ; let me be prickt at the Heart , and cry out , What must I do to be saved ? Let the thoughts of this Day make a Reformation in my outward , and inward Man , that it may appear , that thou hast touch'd me with a Coal from the altar . O God to whom Vengeance belongs , shew thy self , and disperse my foolish desires . Let my Soul feel the transactions of that day as well as believe them . Clear my Understanding and enlighten my Mind , that I may have a livelier prospect of it . I will not let thee go except thou bless me : Look down from the Habitation of thy Holiness , and visit my Soul. Expel the prejudices I have against severity of Life , and with the Thoughts of this Day destroy them utterly . Let the consideration of this Day so work upon me , that my Ambition , Covetousness , Pride , and Anger may tremble at the sight , and leave their Habitation , and may be ever afraid of returning . Oh tell me , that this Day will certainly come , and that the Day of my Death , will be the Emblem of it . Oh assure me of the Terrour of that Day , that shall burn like an Oven wherein all that do wickedly shall be Stubble , and the Fire shall burn them up , that it shall leave them neither Root nor Branch ; let me not take example by the careless World , that put this evil Day far from them . Let it be always before me ! Let my Mind be never free from the contemplations of it . Let it mingle with my Business , with my Meals , with my Converse , with my Sleep , and with all my Undertakings . In every sin I am tempted to , let it frighten me , in my going out , and in my coming in , let it continually beat upon my Mind . Oh my Lord ! let me muse upon this Day of Retribution ; this Day of Recompence , this Day of Trouble , this Day of Terrour , this Day of Joy , this Day of Comfort ; this Day wherein thy Promises , and Threatnings , will be fulfill'd ; this Day , which must decide the controversy of my Life , and Death ; this Day which will bring to light all hidden things ; this Day , which will revive the good , and confound the bad ; this Day of Consolation ; this Day of Consternation , let me ruminate upon it , till thoughts of this Judgment prevail with me to become a new Creature ; thy Grace must melt my stubborn Heart ; without thee I can do nothing . O relieve me ! O come in with the light of thy Countenance ! Stir up my Soul , and rouze it from its carelesness ! Call to me as thou didst to thy People of Old ; let that Voice sound in my Ears , The great Day of the Lord is near , it is near , & hasteth greatly , even the Voice of the Day of the Lord ; the mighty Man shall cry bitterly ; that Day is a Day of Wrath , a Day of Trouble , and Distress , a Day of Wastness , and Desolation , a Day of Darkness and Gloominess , a Day of Clouds , and thick Darkness , a Day of the Trumpet , and Alarm against the fenced Cities , and against the high Towers , and I will bring Distress upon men , that they shall walk , like Blind Men , because they have sinned against the Lord , and their Blood shall be poured out , as Dust , and their Flesh , as the Dung , neither their Silver , nor their Gold shall be able to deliver them in the Day of the Lord 's Wrath. O let me not lose the sense of this Day ! Oh let me consider , how much better it is to be humble and contemptible , and to hunger , and thirst , and to suffer here , and afterwards to enter into my Great Masters Joy , than to be a Slave to my Lusts , and Pleasures here , and to be bound at last with everlasting Chains of Darkness , Chains which never wear out , Chains which always bind , are always grievous , always painful ; Oh let me consider , how much better it is to Mourn here , and to Water my Couch with my Tears , and to Afflict my Soul , and after this , to triumph with the Spirits of men made Perfect , than to feed upon Pleasures , which at the best are but like the crackling of Thorns under a Pot , and then to be sent away , to howl with Devils : Help Lord , help , that my Soul may be concern'd at her danger , and despise the World , and prepare against that Day , and encounter with Powers , and Principalities , and Spiritual wickednesses in High-places ; if by any means I might attain unto the Resurrection of the Dead . Such Prayers offered from a Heart , that hath no reserves , from a Heart , resolved to do any thing rather than miss of Salvation ; such Prayers , I say , if they express the very desires of our Souls , will certainly put Death and Paleness into our sensual Pleasures , and oblige us to entertain other Thoughts of the Gauds , and Gaieties of the World , than now we have , and make us sensible , that this casting such a damp on the foolish satisfactions of the Flesh with a prospect of that Day , is not only a task fit for Hermits , and Melancholick Scholars , and contemplative men , but a duty incumbent on all , that carry immortal Souls in their Breasts , which calls me to the fourth Point . 4. Whether every Man is bound to embitter his Carnal delights with this prospect ? To this I must answer in the Affirmative ▪ For though the young Man be particularly mention'd here , yet since the expression in the Text reaches all men , who are fit for action , all such must necessarily fall under the Obligation of this duty , and all that are capable of such delights , are bound to make use of the aforesaid consideration , in order to this self-denial ; if the young Man is obliged to this seriousness , much more Older men ; if God will not allow of these delights in Youth , they must necessarily be intolerable in Years of greater Maturity ; and if the tender Age be concerned to embitter them with this prospect , when it meets with any temptation to them ; without all peradventure the stronger cannot be excused . And the Reasons are these following : 1. If they be not embitter'd with such Thoughts as these , they will infallibly lead the Soul into innumerable dangers & there is no Man , but is obliged to preserve his Soul from danger : It is said of the Prodigal , Luk. 15.13 . That he took his Journey into a far Countrey ; these sensual Pleasures alienated his Soul from God drove it away far from him , made him travel as far as Hell ; the Truth is , the Soul is lost in such sensual Pleasures , they wear out the bright Notions , the Soul had of God , and Religion ; as it is said of the Sicilian Dogs that running through the sweet , and floury , Fields , they lose their Scent in huntting ; so the Soul , where these pleasures , these white Devils become her Familiars , loses the Noble apprehensions , it once had of God's Omniscience , and Omnipresence , of his Holiness , and Goodness , and of the Truth of his Promises , and Threatnings ; and these Characters like Letters written with bad Ink , vanish , and consequently the Life of the Soul ; for which reason the Prodigal , who drowned himself in these delights , is said to be dead , v. 32. These choak the good Seed that 's sown in the noble Ground , and as you have seen a Field of Wheat , where the red Poppies spring up as fast , as the richer Grain , though the proud Flowers are pleasing to the Eye , yet they retard and hinder the growth of the more useful Blade , and suck away the moisture that should have fed the other ; so sensual delights where they are taken in as Partners , and suffered to grow in the Soul , in which some Fruits of the Spirit do appear , in a short time blast those excellent Fruits , the Effects of the Holy Ghost , or Education , or the Ministry of the Word , and prove Bryars and Thorns , which will not suffer any of the better Corn to grow under them . Man's Soul and Body , are like two Buckets , while the one comes up full , the other goes down empty ; Carnal delights advance the bruitish or fleshly part , make it grow strong , lusty , and vigorous , whereby it wrests the Scepter out of the Hand of Reason , and the Soul looses her strength , and power , and Sagacity in Spiritual things , grows weak , and faint , and at last expires and dies , I mean the vertuous Principles , which either kind Nature , or kinder Grace , or Afflictions , or some other means , and Instruments have incorporated with the Soul , which indeed are the life of that excellent Creature ; and the Soul being thus dead , it falls a Prey to Devils , who rejoice over so great a Prey , and lead it in Triumph , take it Prisoner , and make it draw in their Victorious Chariot ; and now all the Curses of the Law are in force against it , the threatnings of the Gospel become her Portion , and there is nothing left to stand betwixt her , and Eternal grief and anguish , but the slender Thred of this Mortal Life , which if it chance to break , or tear , the Soul sinks irrecoverably into the Gulph of Perdition , from whence there is no returning ; so fatal is the influence of these flattering Guests , which in time starve their Keeper , and finding the House empty , swept , and garnish'd , like the Evil Spirit spoken of , Matt. 12.45 . go and take with them Seven other Spirits more wicked than themselves , and they enter in and dwell there , and the last state of that Man is worse than the first ; and thus they plunder , and boldly rob the Soul of her Riches , and hinder her from that Holiness which is her Food , her Cordial , and her greatest support , and without which no Man can see the Lord ; they had need therefore be embittered with something that 's sour , and unpleasant to Flesh and Blood , can smite the Stream , and turn those sweeter Waters into Blood , which nothing will do more effectually , than the aforesaid prospect . 2. This embittering of sensual and carnal delights is a thing of the greatest concernment , and therefore must be necessary and all must be concerned in the Vertuous enterprize ; the greatest blessings , ( the want of which make a Man perfectly miserable ) depend upon it , even God's love of complacency , and the Application of Christ's Merits , and the Benefits of his death , and Passion ; these belong not to the Soul , that is enamoured with sensual delights , no more than they appertain to Dogs or Swine ; nay , they are useless , and insignificant to such a Soul , as much as the Mathematicks are to an ass , or idiot . There is a perfect antipathy betwixt these , and the comforts we speak of ; for they are intended only for humble , broken , contrite Hearts , which temper a Person that 's fond of sensual delights is not capable of , nor can such a man relish them , they are as Hay , and Straw , and Stubble to him , and like a Person , whose Appetite hath been spoiled by a raging Feaver , he looks upon them as unsavoury , and insipid food , and though he may talk of them , yet it is only as blind men do of colours . As it is in Nature , the Meat we eat must be agreeable to our Stomachs , so it is in Grace . There must be a Holy Principle within , that makes these Spiritual comforts agreeable to it , but sensual delights destroy that Principle , and as Darkness drives out Light , so these two are incompatible ; and indeed our blessed Saviour is very peremptory in his Assertion , That he , who doth not deny himself cannot be his Disciple , Matth. 16.24 . And what self-denial can there be , where we do not deny our selves in that , which is most pernicious to our better part ? For so are these sensual delights : Not to be Christ's Disciple , is to have no part in him : Not to have any part in him , is to be none of his Sheep , and not to be of his Sheep , is to be placed with the Goats at the left hand in the last Day , and what the consequence of that is , you may read , Matth. 25.41 . It s true , maugre all that we can say to the contrary , men who are resolved to indulge themselves in their bruitish delights , will notwithstanding the contradiction they must needs be guilty of , believe that they are Christ's Disciples , and Favourites of Heaven , and that Christ hath purchased Eternal Life for them , and that at last they shall enjoy it ; but alas ! they know not , what Eternal Life , nor what believing means ; as well may a Man in Bedlam fancy himself to be a King , as such Persons , that they are the beloved of God , while they live in that , which is most contrary to his Nature , and like Enemies to the Cross of Christ , like Persons that have nothing but Body , nothing but flesh , nothing but sense about them . If men may be saved contrary to Christ's Word , contrary to his Declaration , contrary to all the most solemn Protestations , he hath made in the Gospel , then such men may be saved , not else ; who can reflect upon these doings without indignation , or grief , or sorrow , or wishing for Rivers of Tears ! That men should pretend to own the Gospel , and yet live directly contrary to the Laws of it , argues either malice or distraction , or stupid ignorance ; yet with such men for the most part we have to deal , which makes St. Paul's exhortation highly reasonable , Finally Brethren , pray for us , that the Word of the Lord may have free course , and be glorified , and that we may deliver'd from unreasonable , and wicked men , for all men have not Faith ; 2 Thess. 3.1 , 2. 3. This embittering our carnal , and sensual delights is that which men for certain shall wish , they had done , when they come to stand before the great Tribunal . In that Day mens Eyes will be open'd , and things will appear to them in other colours , than now they do . Their understandings will not be clogg'd with this World or divertisements . They will have other apprehensions of the Nature of Vertue , and Holiness , and the Truth of what Christ hath deliver'd in the Gospel : The reasonableness of his Precepts , the Equity of his Commands , the excellency of his Doctrine , the Divinity of his Miracles , the infallible certainty of his Promises and Threatnings will all shine bright in their Eyes ; of all these they will be throughly convinced , and no doubt , no scruple , no ambiguity will remain as to any of these points ; the vileness of their pleasures , the brutishness of their satisfactions , the rashness of their delights , the baseness of their enjoyments , the brightness of those Vertues they have despised , the Glory of that Grace , which they might have had and would not , and the trivialness of the things , they preferr'd before these , will then appear so plain , so legible , that there will be no room left for ignorance . It 's true , these things might be known here , and would men take the right way , they might come to be convinced , and persuaded of them on this side Eternity , for some we find are fully satisfied as to these particulars , and walk suitably to them , and therefore it cannot be impossible for others to attain to it , but their insensibleness is rather an argument of stupid negligence , and willful laziness ; and so it must be , where People are not , or pretend not to be satisfied in things of this nature . It is therefore necessary there should a time come , when they shall be able to make no excuse , nor to evade the force of these Truths , and when they shall behold , how wise a choice the self-denying Soul hath made , and what her mortifications , and severities do end in , what applauses they receive in Heaven , what kind looks from the Everlasting Father , what Honour , what Dignity , what preferment is designed and appointed for her , how such a Soul Triumphs at this time over Hell , and Devils , dares all the Furies of the Burning-lake , scorns those foes , which led the sensual Sinner captive , makes her Nest among the Stars of Heaven , is placed in the Quire of Angels , meets with all the Carresses of a Gracious God , is encircled with Laurels , and Crowns of Joy , and all her misery , and sorrows , and fears are at an end . Reason tells us that the sensual Sinner when he shall behold all this , will wish , he had follow'd her example , for that 's the necessary and eternal Consequence of all imprudent actions , especially those that are grosly so , for after them men do as naturally wish , that they had acted the part of wise men , as Balaam , that he might die the Death of the Righteous . Thus men become wise after the Fact , and when they find , what Fools they have been , would be content , that they had foreseen the evil , and hid themselves ; who would not wish in that Day he had embittered his sensual delights , that finds he is undone by eating of those luscious Apples ? And I need not tell you , that it is every Man's Interest not to do that , which he will wish he had not done , when it is too late ▪ But of this I have said enough before . The next Point follows , and is a Case of Conscience , how far sensual delights must be embittered with this prospect . 5. Whether a Christian that would be saved , is upon this account obliged to forbear , and abandon all sensual and worldly delights , and recreations whatsoever ? So not a few have thought in the Primitive times which made them retire from the World , and deny themselves in all the comforts of this life and put themselves to very great hardships , and self-denials , being of Opinion , that they who laughed here would mourn hereafter , and such as enjoy'd the good things of this life , would be miserably poor hereafter . They look'd upon the two Worlds as opposites , and consequently believed , that the means to arrive to the happiness of the future , were directly contrary to all present satisfactions ; they concluded , that they who would be happy hereafter , must be unhappy here , and that they who would be happy here , could not be so hereafter ; from hence rose their selling all they had , and giving it to the poor , and the strange severities they used upon their Bodies , whereof I have discoursed elsewhere , and indeed the Gospel , gives very little incouragement to any thing , that savours of wordly pleasure , nor do the Apostles allow much liberty in this particular ; whether it were , that they thought that all sensual delights were improper for a state of persecution , in which the Church then lived , or whether it was , that they were afraid , such delights would damp their Spiritual fervour ; this is certain , that there is little to be gathered from their Writings in favour of Sports , and Recreations . Yet as strict as the Gospel is , it grants , that we have Bodies , as well as Souls , and that if the Bow be not unbent sometimes the String will crack , and become useless , and though it 's possible for our Minds to soar so far above the World , as to know , and care for no other delights , but what savour of God , and the Glories of another Life ; yet those Spiritual delights will not be of any long continuance without the Body be allow'd suitable refreshment and hath its fits of ease , and relaxation . Were not some Divertisements lawful , Christ would scarce have vouchsafed his presence at the Wedding-feast in Cana , much less provided them Wine to encourage temperate cheerfulness ; and hither may be referr'd , St. John the Evangelists playing sometimes with a Bird , and going into a common Bath , whereof Ecclesiastical Histories give us an account ; yet since there is nothing more common with men , than to confound their sinful delights with lawful Recreations , it will be necessary here , to explain the Point in these following Particulars : 1. This must be laid down , as a grand Principle of our Religion : That a Spiritual delight in God , in a Crucified Saviour , and in the Blessed Effects , and influences of the Holy Ghost , in the Graces and Fruits of the Spirit , in feeling the Operations of the Divine Power & Glory upon our Souls , in the precious Promises of the Gospel , in the Revelations , God hath vouchsafed to Mankind , in the good , we see wrought in our selves , and others , in the Providences of God , and in Contemplation of his various dealings with the several states , orders and degrees of Men , in Psalms , and Hymns , and Praises of the Divine Majesty , in the Thoughts and Expectations of a better Life , in the Treasures God hath laid up for them that fear him , in another World , and in the various Priviledges , Prerogatives and advantages of Holy men , &c. It 's certain , I say , that delighting , and rejoicing in such Spiritual , Objects is the Chief , the Principal and Soveraign delight , which a Christian is with greatest application of Mind to labour after , and in comparison of this , is obliged to count all these outward comforts , Dross and Dung , and Dogs-meat ; this is the delight which must engross his Desires , affections , and Inclinations ; this must rule in his Soul , this must be Mistress and Queen Regent in his Mind ; to this all must stoop and then things cannot but go well , if this be secured and established . Without worldly Pleasure , Thousands of Saints have arrived to Everlasting Bliss , but without this , none ; sensual delights are no part of a Christians comfort , but this Spiritual delight is the one thing necessary ; and till a prospect of a future Judgment causes this delight to rise in our Souls , whatever impression it may make , the Plant is not of our Heavenly Fathers planting . Such must be the temper of our Souls ; in the aforesaid objects our Souls must delight more , then in all Riches , and this delight being once setled in us , such Worldly delights as are subservient to this , and do neither diminish nor darken , nor hinder , nor quench it , may justly be said to be Lawful . 2. This being premised , we do not deny but such Worldly delights , as are neither sinful in themselves , nor apparent occasions of evil , are allowable . And of this nature are all those masculine exercises , whereby the Body is preserved in health , and rendred more capable of serving the Soul in her Religious severities ; as walking or riding abroad to take the Air , Planting , Gardening , Raising curious Plants , and Flowers , running , Wrestling , Fowling , Hawking , Hunting , Fishing , Leaping , Vaulting , Casting of the Bar , Tossing the Pike , Riding the great Horse , Running at the Ring , and such divertisements which stir the Blood , make us Active , and Vigorous , fit us for greater and more useful enterprizes , and promote cheerfulness , and liveliness ; such cannot be supposed to be forbid by the Gospel , provided that they be used , 1. Seasonably , not on those days and hours , which are appointed , either for Devotion , or more weighty business ; and therefore these cannot be proper exercises of the Lords day , or days of Fasting , and Abstinence , or days of Mourning . 2. With moderation , so that much time be not spent upon them , and our love to them may keep within its due bounds and limits . 3. For a good end , which must be to render our selves fitter for the discharge of our Duty to God and Man. 4. With purposes of self-denial , so that we can leave or quit them for a greater good , when either a work of Piety , or an act of Charity is to be performed , or scandal to be prevented ; where these limitations are not observ'd the Honey turns into Gall , and that which deserv'd only our civility and transient respect becomes our Idol , and our Souls receive considerable hurt , which , had these divertisements been used with circumspection , might have been beholding to them in some measure for their wellfare , and edification . 3. From this Rule we may rationally infer , that delight in Orchards , Gardens , Rivers , Ponds , either Natural or Artificial ; and in the comforts of Wife , Children , Friends , in our Trades , and Relations , Houses , Buildings and Possessions , the bountiful hand of Heaven hath bestow'd upon us , is consistent with a serious prospect of a future judgment , not but that excesses may be committed in this delight , as the best and most harmless things may be abused ; yet where we delight in them , as they are the gifts of God more , than as they are satisfactions to the Flesh , and build not upon them , rest not in them , but still look upon them as things volatile , and transitory , and are ready to part with them , whenever providence shall think fit to remove them , without grumbling or murmuring , and do let the World see , that in these delights , we forget not the rules of gravity , modesty , decency and charity , they may lawfully be called inoffensive , and as a Snake whose Teeth are pulled out , handled without danger : And though Solomon calls these delights Vanity , yet that which made them so , was the immoderateness of his love toward them , and his setting his heart , and doating upon them , and placing felicity in them , making them his mark , which should have been only a passage to nobler enjoyments , and fixing there , where he should have lodged only as in an Inn , and so march'd on to the City , which hath foundations , whose builder and maker is God. Delight in things of this nature may soon run beyond its bounds , if either too much cost be spent upon them , whereby the poor are rob'd of their due , or Men forget to imploy their thoughts upon sublimer objects . 4. The same may be said of delight in Musick , whether Vocal or Instrumental ; a delight harmless enough , if used as Salt , not as Meat , as Sauce , not as Food , as a bit on the By , not as a standing Diet , and though the Men the Prophet speaks of , Es. 5.12 . are severely checked for the Harp and the Viol , the Tabret , and Pipe in their Feasts , yet it was because they made their Musick an Appendix to their Drunkenness , and as it is said in the same verse , regarded not the work of the Lord , neither considered the operation of his hands . David's playing upon the Harp was no sin , while it was not to encourage wantonness , but with an intent either to Praise God , or to divert Sauls Melancholy ; nor can I discommend the Pythagoreans , who before they went to sleep , composed their minds with Musick . We read in Gellius , Aelian , and others , how men have been cured not only of irregular passions , but of very strange distempers of the body by Musick ; and what is signally conducing to the good , and benefit of Mankind , we must suppose is allowed by that God , who himself consults the health and welfare of his Creatures ; and this made Jubals profession lawful , who was the inventer of Musical instruments , and therefore call'd the Father of all such , as handle the Harp , and Organ . The end , for which such delights are used , makes them either tolerable , or impertinent , and as he that designs them to refresh either his own , or other Mens weary Spirits , and to Glorifie God by them , deserves commendation , so he that makes them instrumental to feed Mens Lusts , or to promote Lasciviousness , and lightness in conversation , renders himself unworthy of the name of a Christian , and therefore those Fidlers and Musicians , who shew themselves at merry meetings , or Promiscuous Dancings , which serve only to pamper the Flesh , and to encourage extravagance and luxury , will be able to give but a very sad account of their profession , and if ever they come to take a serious view of their past lives , will have reason to wish that they had spent that time in Mourning for their sins : Christianity , which allows us moderate recreation , bids us abhor all delights which serve to render the mind vain , and foolish , and alienate the Soul from her true centre , or tempts us to mispend the precious hours , the Almighty hath lent us to work out our salvation with fear and trembling . 5. Delight in Books , and natural Sciences , such as Astronomy , Physick , Philosophy , Mathematicks , Histories of all sorts , and in searching into the Nature of Plants , Stones , Minerals , Fruits , Juices , Herbs , Gums , Birds , Fishes , Beasts , &c. as it is a thing useful , so it cannot be contrary to the rules of Christianity ; and though Astrology , as it is abused into telling of Fortunes , and good or ill success in businesses , discovering of thefts , and stolen goods , and knowing future events , is no proper object of this delight , partly because the rules are uncertain and imaginary , partly because it tempts people to unlawful curiosities , partly because the Scripture forbids these fears and hopes , which are grounded upon the aspect of the Signs of Heaven , and looks upon them as mistrusts of the Divine Providence , yet that 's no Argument but that a Man may lawfully with some delight inquire into the nature , and influences of the Stars , to see , whether what the World hath talked of them , is grounded upon any scientifick principles . I need not say here , that delight in Magick or the Black-art , as they call it , is as great abomination in the sight of God , as the sin it self ; nor can I give any favourable judgment of delight in Palmestry , because that art seems to interfere with that self Resignation and dependance upon the wisdom and goodness of God which is required of us ; and even delight in lawful Arts , Books and Sciences , must have its rules , whereby it must steer its course : for the affections may stick too close to delights of this nature , and the delight justle out our warmer desires after that knowledge , wherein consists Eternal life . An inordinate delight in knowledg was the cause of our first Apostasie ; and it 's too often seen that our ambition to know , slackens our endeavours after a practical love of God , and while we doat upon speculation , we forget to do that which would make us like our Father which is in Heaven . 6. Delight in Drinking and Tipling , must needs be as odious to God , as delight in Wantonness , or Uncleanness , or Lasciviousness , or Lechery , or impure Kisses , Touches , Glances , Passions , Desires , Thoughts , Gestures , Postures and Imaginations , or Feeding our Eyes with obscene sights , and spectacles , or Filthy , Smutty , and lewd communications , discourses , jests and expressions , &c. For this is to delight in things God hath forbidden , and to take pleasure in that , to which he hath threatned the burning lake , and the Worm that dies not ; and though custom hath made delight in drinking fashionable and he that doth so is not at all reproached , or thought the worse man for it , yet who knows not , that Gods thoughts are not as our thoughts , nor will the Almighty make the Customs of this World , his rule in passing sentence in the last day . Not but that a Man may delight in a Cup of Drink , as it is the gift of God , when he is dry , and nature requires it , and necessity calls for it ; but there is a vast difference betwixt satisfying the meer necessities of Nature , and gratifying the desires of voluptuousness and idleness ; to delight in the former is to preserve , but to delight in the other is to weaken and destroy Nature : and where Men are at a loss , how to spend their time , and therefore make drinking their delight and sport , they act like Solomons Mad-man , who cast Firebrands , Arrows , and Death , and says , Am I not in sport ? Prov. 26.18 , 19. Nor is it the example of Gentlemen , and persons of Wealth and Quality , that will justifie this dangerous delight at the great Tribunal ; since believing the word of God is a greater duty , than to regard our Neighbours practices , and did the whole World espouse a vice , this would not absolve a Man from his obligation to obey that known Law , Exod. 23.2 . Thou shalt not follow a Multitude to do evil . The pretence Men have in this case that they have no Calling or Imployment , or have nothing to do , and therefore must some way or other divert themselves , is as vain and sinful , as their delight , and the time will come when they will be convinced , that they were under no impossibility to employ themselves in useful exercises , there being innumerable opportunities of doing good , of exhorting , teaching , admonishing , helping , assisting and encouraging our Neighbours , and improving our own minds , and far better ways of spending our time , then in drinking , pledging of healths , talking idly , censuring our Neighbours , pleasing our appetite , keeping ill company , and throwing that away upon our lusts which might with greater satisfaction have been given to Christs distressed members . 7. Delight in Cards and Dice is a sport , which very few Divines and wife Men do approve of , and those that have allow'd of it , have given such restrictions , and limitations , as makes it evident , that they wish it were rather totally left then practised with so much danger , as this delight is commonly attended with . The Councel of Eliberis would not admit any person to the Holy Communion , that plaid at Tables ; and if the offender did repent of his sport , it was a whole year after his repentance , before they would admit him to the Holy Table ; and to this purpose speaks the Sixth Council General of Constantinople . The truth is , this delight is a manifest occasion of evil , and where there is one that comes off without sinning , there are forty that involve themselves in various transgressions . What wise Man would stand upon a Precipice , when he can walk in a beaten Road ; and where Men love to go to the utmost limit of what is lawful , they commonly fall , and engage themselves to commit errors , they did not think of ; the Holy Ghost , therefore hath not thought fit to reveal to us these utmost bounds , that we might keep within the compass of known duties , and by a due distance from what is sinful , preserve our Innocence , and Gods Favour . We blame Children for medling with Knives , and Swords , they know not how to use , and why should we be guilty of a folly , and imprudence , we condemn in them ? He that abstains from Cards and Dice , most certainly doth not sin , and who would not take the surest side of the Hedg . Those Casuists who do allow of this recreation , make it lawful only with these proviso's . 1. Provided , that Men play without eagerness , or being much concerned . 2. That they give no occasion to Men to quarrel . 3. That they give all the Money they win to the poor , or some pious use , else it is a sign they do not play for recreation , but for gain . 4. That they spend but very little time in it , not above an hour or two . 5. That they avoid all light , vain and Foolish words , jests and expressions . 6. That the end they propose to themselves , be only to exhilarate their spirits ; that they may with greater cheerfulness apply themselves to more useful labours . 7. That they play without using any fraud , or deceit . 8. That they give no offence to them , who are weak in faith . 9. That they do not comply with the sinful actions , speeches , and behaviour of those they play with . And with these restrictions , I question not , but this recreation may be lawful ; and the same may be said of Bowling , and some other divertisements of this Nature . What some Divines object here , that playing at Cards and Dice is a thing of the Nature of Lots , and these being things sacred , ought not to be made Jocular , hath not that substance in it , which at first sight , it seems to have , for though these Games and the events of them , be things casual , yet every thing that 's casual , is not therefore of the Nature of a Lot , else a mans putting his hand in his Pocket , and taking out what Money comes next to his hand , and dropping it among People that stand underneath , whereby one gets a Shilling , another Six-pence , a third a Groat , must be called a Lot to ; But however , Let 's grant , that these Games are of the nature of Lots , how doth it follow from hence , that all Lots are things sacred ; because sometimes there is a sacred use made of them , must therefore the use of them be sacred at all times ? There is a sacred use made of dreams , of Bread and Wine , of Clay and Spittle , &c. but must these things therefore be sacred at all times and in all places ? As well might a Man infer , that all Worship is Religious because some is such ; if it be said , that in Lots there is either a tacit or express imploring of a Divine determination ; I answer , that in some Lots there hath been such a thing practised , but that therefore the same must be practised in all Lots whatsoever , is absurd to imagine . The Apostles indeed Act. 1.24 . when they cast Lots add a Prayer to it , but the additional Prayer is not therefore necessary in all Lots , because some persons upon special occasions have made use of it . A Lot or casting of Lots is properly an action of meer Contingency , used to determine a question by the event , which action , if it be used in things sacred and of great consequence , may justly be seconded with formal Prayer , and imploration of the Divine direction , but if used in things civil , ordinary and trivial , there is no need of any such sacred Rite or Ceremony ; That God hath a hand in all Lots , is no argument , that no Lot may therefore be jocular , for God hath a hand in our laughter , and in other contingent things which are jocular , yet doth it not follow from thence , that they are therefore absolutely unlawful , but only as circumstances , and the abuse of them may make them so . However , my intent is not to turn advocate for Gamesters , who abuse these recreations , as much as the Drunkard doth his Wine , and strong Liquor . I have therefore limited the sport , which limitations shew , how dangerous the recreation is , and how he that plaies at these Games walks in a manner upon Thorns , and had therefore need walk very cautiously , that some mischief do not befall him . If the aforesaid restrictions be observ'd , it 's a sign we make some conscience of our ways , and with David , set the Lord in all places before our eyes . I am sensible , Men will plead impossibility of keeping to these bounds , and pretend that this way they shall have no sport ; but if it be so , and they cannot play without greater liberty or licentiousness , it 's not only far better , but necessary totally to abstain from it . He that knows such a diet will not agree with him , by a natural instinct forbears , and refuses to meddle with it ; and if we know that by such recreations our Souls cannot live according to the strict Rules of conscience , what can be more reasonable than to shun and avoid them ? wisdom is as necessary in spiritual things as in temporal , and he that doth not practise it in the concerns of his Soul , as well as in those of his Body , cannot be supposed to be a man of any ardent devotion . 8. Delight in Feasting , or in going to Feasts , though this seems to be harmless , and some will wonder , why this should be brought upon the Stage , and the lawfulness of it question'd , yet there are Rocks even in this delight , which if the Soul doth not shun , it may be in danger of Ship-wrack , and though it 's true , that Eating and Drinking , and Sleeping , and using Physick , where the body is in danger , are necessary delights , and such without which nature cannot be kept in its due order and health , and aptitude for working , yet Intemperance may be committed in all these , and consequently , these delights deserve to be taken notice of , and fenced with sutable cautions , that we do not exceed our measure . And as nothing is more certain , than the voluptuousness of Cleopatra , Heliogabalus , Apicius , and other Gluttons , is a most detestable vice , so it may justly be demanded , whether Feasting , which borders upon that voluptuousness especially if a man take delight and pleasure in it , may not deserve very great circumspection . Plato look'd upon Dionysius as a Monster , because he did eat twice a day , yet cannot this be a rule , whereby we may give judgment of this delight , since the Constitutions , Climates , Countreys , and the complexions and necessities of Men require various applications of food and nourishment . That Feasts are things lawful in themselves , no man of sense or reason can deny , for not only the examples of Holy men in Scripture but Gods Command , or Permission to the Jews , Deut. 4.26 . are a sufficient demonstration ; and the Love-Feasts , the Primitive Christians used , St. Jude approves of , v. 12. not to mention that they are bonds of Union and preservatives of Friendship and Respect , and that the universal consent of Nations doth warrant them . These Feasts , as they are usual either at Inaugurations , or at Nuptials , or upon some other solemn occasions , or among Friends and Relations , so the delight a Christian takes either in making them , or in going to them , must be regulated by these following observations . As to the Party that makes them ; 1. That he do not confine his invitation to the Rich and Wealthy , and who are able to Feast him again , but extend it withal to the Poor and Naked , to the Blind and to the Lame , according to Christs Rule , Luke 14.13 , 14. 2. That he do not make any Feasts for ostentation sake , but with a pious intent of preserving and augmenting Friendship , and Love and Charity ; for ambition to be talked of and commended , is against the general prohibition of desiring vain Glory , Gal. 5.26 . 3. That he do not Feast on those days on which a Nation Fasts , or Humbles it self , to deprecate Gods wrath and anger , for this is expresly forbid , Amos 6.4 , 5 , 6. 4. That he do not study too great curiousness , or delicacy in his Dishes , nor bestow too much cost upon the entertainment , for this looks like expecting of applauses , and catching the Praises , and admirations of men , which is below a Philosopher and therefore much more a Christian. 5. That he leave every Guest to his choice and liberty , and press no person to Eat or Drink more than satisfies nature , in which particular , Ahashuerus his practice is to be commended , Est. 1.5 . 6. That he suggest unto his Guests opportunities to discourse of Subjects grave , and serious either Divinity or History , or something useful to the Publick , or Philosophy whereby his Friends may receive some Edification , and this seems to be the purport of St. Paul's admonition , 1 Cor. 10.31 . 7. That he encourage nothing of ribald talk , no promiscuous Dancing , no Ballads , no vain drinking of Healths , no Apish actions of Fools , and Jesters , and give no occasion by word or deed , to contention or unseemly behaviour in any man , for this were to make himself accessory to other mens sins ; a thing contrary to the Law of Christ , 1 Tim. 5.22 . As to the Party that goes to a Feast ; his delight deviates from the rule of the Gospel , if , 1. He goes to it with no higher intent than to please , and to fill his Belly with the good cheer he hopes to find there . These are base ends , differ not from those of bruits , and discover a temper that hath not yet tasted of the Powers of the World to come . It 's true , whoever goes to a Feast , goes with an intent to eat there , but to a Christian Philosopher this is only a subordinate end , in this he places no felicity , with this he doth not greatly please himself , but a desire to express his respect and affection to his Friend , hopes of hearing or doing some good at such times , and a design by his own temperance and sobriety to teach , or invite others to their Duty , these are the principal ends , which make him go ; and this is most agreeable not only to the rules of his faith but to reason too . 2. His delight grows irregular , and sinful , if he fits very long at it , for hereby much time is lost , and God expresly Condemns it . Es. 5.11 . Time , as it is one of the richest Talents God vouchsafes us , so care must be taken , that much of it be not spent upon carnal satisfactions , which are things too mean , to throw away so great a treasure upon , and though that time at Feasts and entertainments is well spent , which is spent in serious and profitable discourses , and conferences , yet since these are altogether out of Fashion , and people think they are not welcome , except they may laugh at every trifle , and speak whatever comes next , this makes spending but little time at such meetings necessary , for the longer this unprofitable spending lasts , the greater grows our account , and with the account our inexcusableness . 3. His delight degenerates , if at such times he be not a strict observer . of the rule of temperance . Feasts as they require guests , so they require self-denial in the guests too ; and though I cannot much commend the Custom of the Pythagoreans , who would come to a Feast , and to let men see their victory over their appetite , depart from it without eating any thing , yet to eat and drink with great moderation , is at such times the more necessary , by how much the temptations are greater ; and St. Hieroms rule in this case is , so to eat and drink , as not to indispose our selves after it , for Prayer and Meditation . 9. Delight in fashionable Cloaths and Habits , though the great liberty Men and Women take in things of this nature , hath infected peoples minds with that stupidity , that few do think it worth questioning , whether it be lawful or no , yet notwithstanding all this , he that shall impartially examine the various invectives the Holy Ghost makes against this delight , will think himself concern'd to be more inquisitive into this point ; Cloaths as they were given , 1. To cover our nakedness . 2. To keep out cold and other injuries of the Air. 3. To make a difference betwixt Men and Women . 4. To consult the health of our Bodies , which being subject to sweats and perspirations , are hereby refresh'd . 5. To distinguish Men in Places , Offices , Dignities from the meaner sort , the Noble from the Ignoble , and consequently to keep up order in a Commonwealth , or Kingdom : as they were designed by the Almighty for such uses , so we see that where persons suffer their affections to delight in the fineries and fashions and modishness of them , their minds are too often drawn away from more excellent satisfactions , vanity enters into them , and whatever formality they may keep up in matters of Religion , Spiritual things begin to be dull , and insipid to them , at least their relish , and admiration doth in a great measure decay and vanish . I know not how it comes to pass , but experience assures us , that simplicity in Cloaths doth very much cherish seriousness , as vanity and excess in such things doth strangely weaken and debilitate its force and power ; and though Clothes seem to be forrein to Religion , and small , inconsiderable trifles , yet so it is , that the smaller and the more trivial some things appear , the more insensibly do they incroach upon the Spiritual part , the Soul , and render it earthly and sensual , and therefore deserve our greater cautiousness and circumspection . St. Austin therefore is very peremptory . He that is fond , saith he , of outward splendor , whether in Clothes , or other things soon betrays himself that he is in love with the Pomp and Glory of the World , nor can such a person deceive any serious man with a shew of holiness . As it was part of our Saviours Province to reduce things to the primitive institution , so if we reflect , how God when he cloth'd our first Parents did not study splendour , but necessity , not gayety , but conveniency , and made them Coats of Skins , and by so doing warned us against Pride and extravagance ; we shall find but little reason to be fond of over curious , and fashionable habits , especially if we cast our eyes upon the Original of Clothes , for sin caused shame , and shame produced Clothing . I do not deny , but that it is lawful to make use , not only of a plain and homely suite , but of richer Vestments and Habiliments , for since God hath allowed us not only Bread and Water for our sustenance , but variety of food if used with moderation and thanksgiving ; so I doubt not but richer habits , especially if our Places , Offices , and Stations , and Ranks oblige us to it , may be allowable ; but it 's one thing to go rich and gaudy meerly because our condition requires it , another to delight and take pleasure , and great satisfaction in it ; for this insensibly emasculates the mind , depresses it , and renders it vain and enamoured with the World. Every Man that strives for mastery , is temperate in all things saith St. Paul , 1 Cor. 9.25 . It 's evident that we all profess striving for an incorruptible Crown , and if temperance in all things be necessary in order to it , this temperance must necessarily appear in our Clothes , as well as Diet , else the temperance is partial , and consequently no part of that wisdom which is from above . A Christian should be the humblest , gravest , and modestest Creature living , and who can be so irrational as to think , that delight in imitating every fashion , is agreeable to this gravity , modesty and humility ; and though what Judas said , Joh. 12.5 . was spoke with an ill end , yet it may justly enough be applyed to the case in hand , Why might not such things purely superfluous be sold , and given to the poor ? That by such things there is injustice done to the poor , who might be fed with these superfluities , wise Men have complained in most Ages ; In the Primitive Church , when Men priz'd Religion at a higher rate , it was a thing very common for persons who were converted , for Women especially , when God was pleased to give them a vehement desire after the felicity of the next life , to sell all their richer Garments and feed Christs poor Disciples with the Money , and for the future , to give that away to charitable uses , which formerly they used to bestow upon their luxury in Clothing . They knew they had nobler things to mind , then adorning of this Lump of Flesh , which was shortly to be meat for Worms , and to putrifie in the Grave , and thought , that while they were curious in dressing , and covering their Bodies , they should forget to trim their Souls , and while their better part and its beauty engrossed their desires and affections , they were the less curious in the setting out and garnishing of the other . Women , as they are naturally more prone to this delight , so the Apostles in giving precepts about Clothing , do in a peculiar manner address themselves to them , justly supposing that if it be unlawful for them , men , who have not ordinarily that inclination nor those temptations to it that they have , ought to think themselves obliged to live above it ; and though I do not think , that in those places broidered Hair , and Gold , and Pearls , and costly Aray , are absolutely forbidden , yet they are so far forbid , as they are impediments to Godliness , to shame-facedness , sobriety , modesty , good works , and the growth of the hidden man in the Heart , and to that Ornament of a meek and quiet Spirit , which is in the sight of God , of great price , as is evident from the opposition the Apostles make between the one and the other ; and that delight in such Cloaths is a great Enemy to all these , I need produce no other Argument , but what is drawn from common experience . That which is usually pleaded for peoples going rich , and splendid , that by doing so , they set poor men to work , who would be at a loss for a livelyhood , if they did not take off their commodities , such as modish Laces , Ribbands , Silks , Velvets , Embroideries , &c. is a pretence rather than an argument , and seems rather invented , as a salvo for Peoples vanity , than a testimony of the sincerity of their intentions ; for not to mention , that at this rate men might argue , that Players , Fencers , Bull-baiters , Jugglers , &c. would want employment , if men did not go to see their sports ; were there no persons to take off such things at their hands , men would betake themselves to other Trades and Callings , and Professions . However in these cases , it 's worth examining our consciences , whether we wear these things out of compassion to the poor workmen , or out of Pride and delight in the Pomp and Splendour of the World ; and if we deal faithfully with our own hearts , we shall soon find , that the pity we pretend to the workmen , is only a Cloak to cover the secret satisfaction , we take in conforming to the World ; and this is evident from hence , that let the workmen work never so hard , if the thing they make , be not exactly in the fashion , I see no person so charitable as to take it off of their hands . There is no doubt but a Woman , who is married is in a great measure obliged to please her Husband , and the Apostle seems to allow so much , 1 Cor. 7.34 . and from hence this conclusion is commonly drawn , that if it be the Husbands pleasure , that the Wife shall go fine and gaudy , it is her duty to obey ; nor do I perceive , that Divines do ordinarily find fault with this conclusion , for fine Cloaths being things in themselves indifferent , lawful , or unlawful , according to the end and design , Men and Women have in them , and the use they make of them ; if the parties conscience that wears them , bears her witness , that not out of any delight , or satisfaction , or secret pleasure in such gauds , and empty things , but meerly out of obedience to her Husband , she both buys and puts them on , much may be said in her justification , for though this desire in her Husband may be irregular , and an argument that he hath no very great sense of Religion , yet the thing being in it self indifferent , the Wife in this case may lawfully comply , as Mothers and Nurses please froward Children by whistling or singing a childish tune to them . It was from hence , that Queen Esther professes to God in her Prayer , that it was not any fondness to that rich habit she wore , or any delight she took in 't , that made her put it on , but a desire to comply with the King , and that as to the Cloaths themselves , she looked upon them as menstruous raggs . So that the result of all is this : Rich Clothes may be worn , 1. Provided that we do not wear them out of emulation , with an intent to vye with our neighbours , or to let them see , that we have as much Money , and can afford it , as well as they . 2. Provided that all Pride and Ostentation in things of this nature be laid aside , and that we do not think our selves the better men for these accoutrements , nor despise others , who either will not , or cannot imitate us . 3. Provided that we do not make them allurements to Lusts , or baits of Vanity , nor wear them to attract the applause and courtship , and commendations of spectators , nor hope to be therefore admired by the croud , or Men of little consideration , nor seek to deceive others by this outside , thereby to obtain our base and sinister designs . 4. Provided that the Place , Calling , Office and Dignity in the Kingdom , or Commonwealth , we live in , require it . 5. Provided that we spend but very little time in putting on such habits . 6. Provided that in the putting of them on , or wearing of them , we reflect much on the nobler Garb of the Kings Daughter , which is all Glorious within , and how far greater satisfaction it is to be Clothed with the Garment of righteousness and humility . 7. Provided that we do it only to please those whom God hath made our Superiours , and Governours , whether in the Civil or Oeconomick State. 8. Provided that in these habits we behave our selves with that modesty , gravity , and gentleness , as becomes Christians . 9. Provided that we do not go to the extream of every fashion , but keep within the compass of these modes , and imitate the most Religious , and the most moderate persons . 10. Provided that we do deny our selves in the number of them , and bestow the superfluous upon those that want them more than we , or give something equivalent to such , as are in straits and necessities ; in a word , that we do not forget to Clothe the naked , nor hide our selves from our own flesh , as God speaks , Es. 58.7 . With these restrictions I doubt not , but rich Clothes may lawfully be wore , though still I say , that the plainer and more modest our outward habit is , the nearer we approach that Christian simplicity , which God hath the greatest value for . But for any delight in splendid habits , or being pleased , or tickling our fancy and imagination with them , that 's a thing which no serious Christian can allow of , and the Primitive believers were so peremptorily against it , that they scarce looked upon such persons as Christians . To this purpose St. Cyprian doth very pathetically address himself to the Virgins of that Age , Some of you , saith he , are Rich , and abound in Wealth , and these pretend that they may lawfully make a shew of their Riches in their outward dress , and use those blessings God hath given them . But be it known to you , that she is properly Rich that is Rich toward God , and she only Wealthy who is Wealthy in Christ Jesus ; these are the true Riches which are Spiritual , Divine , and Heavenly , which lead us unto God , and are like to continue with us in the presence of God for ever ; But as to other things which are pleasing to the World , and remain in the World , those ought to be despised as much as the World it self , whose Pomp and Glory we then renounced , when in our Baptism we gave our selves up to God. St. John therefore adjures us ; love not the World , nor the things that are in the World , for if any man love the World , the love of the Father is not in him , for all that is in the World , the lust of the Flesh , and the lust of the Eye , and the pride of Life , is not of the Father , but is of the World , and the World passes away , and the lust thereof , but he that doth the will of God abideth for ever . Therefore Divine and Eternal Objects must be pursued , and all things done according to the will of God ▪ that we may tread in our great Masters steps . Thou saist thou art rich , but St. Paul answers the objection , and confines thy Garments and Habit to certain bounds , and so doth St. Peter , and if they oblige even Wives to the observance of this rigor , and Ecclesiastical discipline , who have somewhat to plead for themselves , because they must please their Husbands , how much more is a Virgin tyed to live up to these holy rules who hath no excuse for her gaudy dress ; Thou saist , thou art rich and canst afford it ; but all that thou canst do , is not therefore lawful to do , nor must the luxurious desires of the Flesh , which rise only from ambition , go beyond the limits of Virginity , since it is written ; All things are lawful , but all are not expedient . Thou saist , thou art rich , and therefore thinkest thou mayst use what God hath bestowed upon thee ; use it in the name of God , but then use it to such things , as God hath commanded . Let the poor find that thou art rich , let the needy feel that thou dost abound ; gain thy God by thy patrimony , feed the hungry Jesus , and lay up thy treasure there where Thieves cannot break in and steal ; get thee possessions , but let them be Celestial , such as the Moth cannot corrupt , nor Rust eat away , nor the Hail destroy , nor the Sun dry up , nor the Rain melt away : Thou sinnest against God , if thou thinkest thy riches are given thee not to make a wholesome use of them : God hath given man a voice , must he therefore sing amorous , and undecent , and obscence tunes with it : God hath made Iron , must thou therefore murther men with it ; and because he hath vouchsafed unto us Frankincense and Wine and Fire , must we therefore sacrifice to Idols ; or because thy Herds and Flocks are great , must thou therefore commit Idolatry with them ? Riches are great temptations except they be employed to pious uses . In Scripture the Whore of Babylon is brought in , array'd in Purple and Scarlet colours , and decked with Gold , and Precious Stone and Pearl , and her Judgment is said to be great and terrible , and the Prophet Esaias threatens a fatal humiliation to the Daughters of Sion , because of their bravery ; when they were exalted thus , they fell , being trimmed thus , they deserved to have their perfumes turned into a stink , being deck'd with Silk and Purple , they could not put on Christ , being adorned with Bracelets and Jewels , they lost the true Ornament of their hearts and consciences ; who would not shun that whereby others have perished ? Who would desire that which hath been a Sword and Arrow to others ? If a man should drop down dead upon drinking of a Cup , we should conclude it was Poyson that killed him ; and what stupid ignorance of the truth must it be ? what madness , to be fond of that , which hath always done , and still doth hurt , and to imagin thou shalt not be undone by that , whereby thou knowest others have been ruind ? Thus far St. Cyprian , who lived about the year of our Lord 248 , an eminent Bishop , and who afterwards died a Martyr in Christs cause , and in all probability spoke not only his own sense , but the judgment of the universal Church in this point . I will conclude this subject with a passage out of Tertullian , St. Cyprians Master , who thus reasons the case with the Women of his Age : What means that saying , let your light shine before men ; Why doth our Lord call us the light of the World ? Why doth he compare us to a City seated upon a Hill , if we shine not in darkness , or do not stand up among the drowned part of the World ? If thou hide thy candle under a Bushel , thou must needs , being left in the dark , be subject to numberless assaults . These are the things which make us lights of the World , even our good works . True goodness is not enamoured with darkness , but rejoyces to be seen , and is glad to be pointed at . A modest and shamefaced Christian doth not think it enough , that he is so , but he delights lights to appear so too ; for such must be the fullness of his vertues , that it may burst out from the mind within , to the habit without , and press from the conscience to the outward man , that men from without may see what store , and treasure he hath in the secret recesses of his Soul. Voluptuousness , and Wantonness must be renounced , for by these the Vertue of Faith loses its masculine vigor . I doubt the hand , that hath been used to Bracelets , will never endure the sturdiness of a Chain for Christ Jesus ; nor can I apprehend , how the Knee used to a soft Garter will be able to endure the Stocks , or Racks for the Gospel , and I very much question , whether that Neck which glistered with Pearles , and precious Stones , will ever yield unto the Sword of persecution ; therefore my beloved , let 's chuse hard and uneasie things and we shall not feel them , let 's forsake the pleasant things of this World , and we shall not desire them ; these are the Anchors of our hope ; let 's lay aside these outward gayeties , if we aim at the Wedding Garment in Heaven , let not Gold prove the object of our love , by which the sins of Israel are expressed ; let 's hate that which hath undone the Patriarchs , and was adored by them after they had forsaken the fountain of living waters . Come forth beloved , and set before you the rich attire of the Prophets and Apostles of our Lord ; take your fairness from their simplicity , your blushes from their modesty , paint your eyes with their shamefacedness , and your lips with their self-denial in speaking ; instead of Pendants insert in your ears the word of God , and let your necks bear the yoke of Christ Jesus ; submit your heads to your own Husbands , and then you 'l be dressed like Christians , employ your hands about Wool , and as much as you can , keep at home , and this will render you more amiable than Gold ; Clothe your selves with the Silk of Innocence , with the Velvet of Holiness , and with the Purple of Chastity , and thus adorned , God will fall in love with you . 10. Delight in Painting and Patching , and artificial meliorations of the Face and Skin , to please and delude spectators , or to draw others into admiration of our persons , as it is a thing which the very Heathens have condemn'd for reasons drawn from the light of nature , so it is almost needless to discourse of it , or to batter it with Arms and Weapons out of the Magazine of the Gospel . This delight hath in most Ages been infamous and the thing it self counted incongruous with the Law of our very Creation . The Fathers of the second , third and fourth Centuries derive the Original of it from the Devil , and will allow nothing of this nature in any person , that looks like a Christian. It 's a sign that the Spirit of Christ doth not dwell in a person that dares delight in such vanities , for that Spirit inclines the Soul to other things , makes her regardless of beauty and external comeliness , obliges her solicitous about inward accomplishments , and how she may please him , that died , and hath purchased an eternal Salvation for her ; and it 's enough , that he that hath not the Spirit of Christ , is none of his . A Soul that hath the Spirit of Christ , hath other things to do , then spend her time and care in mending the Face ; for they that are after the Flesh , do mind the things of the Flesh , but they that are after the Spirit , the things of the Spirit . And what are the things of the Spirit , but setting our affections upon the things which are above , meditating of the purchased possession , longing after the light of Gods countenance , despising the World , self-denyal , taking up the Cross of Christ , a transcendent love of God , a burning zeal to his Glory , laying up in store a good foundation against the time to come , growing strong in the Lord , and in the power of his might , resisting temptations , growing in grace , labouring after a greater hatred of sin , a greater fortaste of Heaven , a greater conformity to the will of God , a greater sense of the love of God , &c. and he that in good earnest minds these things will have no great desire to busie himself about such pittiful , trivial , and impertinent things , these will be trash and dirt to him , and his soul will soar above them , and scorn them , as the Divels lime-twigs whereby he lies in wait to deceive . And though I will not deny but that a man in case of danger , and when his life is in jeopardy , or when he would pass through a party of his enemies , may lawfully disguise himself , and by art change and alter his countenance , that he may not be known ; and though a man who hath lately had the small Pox , or hath been Sun-burnt , or whose face hath been parch'd with Wind , may lawfully take care by ordinary helps to reduce his face to his former , or native colour , and complexion ; and though we do not judge it against the law of God , to hide some great blemish or defect in the Face whereby spectators may be offended , and particularly Women that are with Child , frighted ; and though it is not inconsistent with the rule of the Gospel , to wash the Face when dirty ; yet all those paints and additional washes , and artificial black spots , whereby Men and Women endeavour either to set off their complexion the better , to give themselves a more pleasing colour or to mend their meen , or to make themselves look more beautiful , or to attract the eyes , and admiration , and sometimes the unlawful Amours of those they converse withal , are things which a Christian must be a stranger too . When I say men , it is not without reason , for we read of such a beast as Paul , the Second Pope of Rome , who whenever he went abroad , painted himself , that the beauty of his Face might in some measure be answerable to the comeliness of his stature , which was procere and tall , and it 's to be feared , that this effeminacy dwells in too many persons of the masculine Sex at this day ; However , as Women are usually more faulty , this way then Men , so they give us but small hopes to believe , that they are heirs of Heaven , while they are so industrious to please men and others here on Earth . St. Paul would not please Men no not in the Ceremonies of the Law , which were things formerly commanded by God , thinking it unworthy of a Christian , that had been freed from that Yoke by the Son of God ; and how unworthy must it be then to please Men in things , which God hath never commanded , nay by many hints and places discover'd his dislike of ? How justly may God look upon 't as presumption , to alter that Face which he thought fit to create in that shape it is of ? and what is it but contending with our Maker , and expostulating with the Potter , Why hast thou made me thus ? and controuling his art and wisdom , while not content with the countenance he hath given , we seek to appear in a better . As we are Christians sincerity must be our character , not only in heart but in the outward behaviour , and what sincerity can there be in cheating Men with our Faces , and to make them believe that to be natural , which we know is counterfeit and artificial ? We that are naturally prone to pride , and levity , and lightness of deportment had not need encourage it by such incentives , and put Oyl to that fire which without great help is apt to burn into Hell. We shall meet with impediments enough from the World , and the Devil , in our spiritual race ; it 's madness therefore to encrease those obstacles by new inventions of our own , and we that know how apt every thing is to damp our holy fervours had not need add such vanities to extinguish them . In the whole Scripture we read of no Women that ever painted themselves , but one that was cursed to a Proverb , even Jezabel , 2 Kings 9. 33. and Eusebius makes mention of a great instrument of the Devil whereby , he sowed heresies in the Church , that used this trade , viz. Maximilla . Even among the Heathen , those that did so , were none of the best fame and credit in the World , such as Poppaea Nero's Wife , and others and in Holy writ for the most part this delight is described as meretricious , and a quality of Strumpets and Harlots , as we see , Ezech. 23.40 . And certainly neither these examples nor descriptions can be any great inticement to a Christian to imitate such infamous patterns , who is to remember those who have spoken to him in the name of the Lord , and to follow their faith , considering the end of their conversation Heb. 13.7 . It was an excellent Character St. Gregory Nazianzene gave of the pious Gorgonia , No Gold , saith he , adorned her Temples , no flaxen hair , no borrowed locks , no artificial curles flew about her sacred Head , no flowing Mantles , no transparent Vails , no looser garb hat wanton'd in the Air , no costly stones vying with the brightness of the Stars , no Painters arts help'd to grace her noble frame , no operator assisted her to countermine the work of God in her , and by deceitful colours to hide the curious fabrick of her Face , or to prostitute the Divine shape that was in her , to wanton , and impurer eyes , or to vitiate her natural image , which was reserved for God , and another World , by an adulterous , fictitious beauty . But even then , when she was acquainted with all the tricks and modes of ornaments , she would acknowledge and own none but whather piety , and the harmony of her soul did give her . No other Red pleased her , but what her modest blushes caused , no white but what fasting and abstinence brought into her cheeks , and as for Painting and modish looks , and borrow'd Beauty she left those impertinencies , and vanities to actors and Ministers of the Stage , persons who have forgot to blush , and are ashamed of nothing so much as of sobriety and gravity . This is an example for all Christian Women , to write Copies by ; and though the age we live in , hath long ago learned to despise this self-denial , as a starcht formality and precise niceness , yet that doth not make it of less value before Almighty God , who sees with other eyes , and is resolved to rectifie these willful mistakes , if other means here on Earth will not do it , with E●e●●al Vengeance . To this purpose St. Cyprian , Art not thou afraid , vain Woman , who makest use of Paint , and Washes , and such other curious fooleries about thy Face , art not thou afraid that thy Creator , when thou comest before him , will not know thee , but exclude thee rather from the promised Inheritance ? May not he reasonably use the language of a Censor , and a Judge , and say , This is not my Creature , here I see nothing of my Image ; Thou hast polluted thy skin with false applications , the hair I gave thee is changed by Adulterous colours , thy face is nothing but a lie , the figure of it is corrupted , it is another thing , than what it was ; how canst thou see God when thou hast not the looks God gave thee , but infected rather by the Devil ? Him thou hast follow'd , thou hast imitated th●●●d Serpent , thou had borrowed thy Ornaments from thine enemy , and with him thou must burn . O my Friends , are not these things to be considered by Gods servants ? are not these things at which they may justly tremble day and night ? Let those who are married , and flatter themselves , that they do it in complisance to their Husbands , look to it , and see whether they do not in making such excuses , accuse themselves of being partners in the sin ; and as for Virgins and Maids who use these , unlawful arts , I cannot reckon them in the number of true Virgins , but judge rather , that they ought to be removed from other young Women , like so many rotten sheep , that they do not infect others by their corruption . In vain do people plead here , that the Apostle , 1 Cor. 12.23 . allows us to bestow more abundant honor on those members of the Body , which we think to be less honourable , and therefore a homely Face may be trick'd up with sutable paints , and spots , and washes ; for not to mention that the Apostle by those members doth not mean the face and cheeks , but such as modesty bids us conceal ; The honour there spoken of , cannot be understood of paints and washes , for they are no Ornaments , but dissimulations , and deceptions , and the honour that is allow'd to such uncomly parts is hiding of them from the sight of Men , which I suppose such vain persons will never practise on their Faces . And what if the ingredients of such Fucus's be Gods Creatures , so is poison too and yet we see few persons so mad , as to make use of it so as to drink it , nor doth it signifie much , that persons may have a good end in all this , since we are not to do evil , that good may come out of it . It 's granted , that natural beauty may provoke spectators to lust , and lascivious desires as well as artificial , yet from thence it follows not , that therefore the artificial ought to be allow'd of , as well as the natural , for there is not the same reason for the one that there is for the other ; the natural , God bestows and cannot be blamed , nor did the person , that hath it , spend time and pains , and care to get it ; the artificial as people cannot endeavour after it , but their corrupt minds and affections must prompt them to it ; so it argues discontentedness with what God hath thought fit to give them , and an itching desire to deceive the unwary spectator . And suppose natural Beauty allures and tempts voluptuous Men , must therefore more evil be added to the former ? must people therefore increase temptations with artificial Beauty ? Is not the World bad enough ? And must it be made worse ? Must sin be therefore multiplied , and the sickly minds of carnal men , more and more distemper'd ? Is it not enough that natural Beauty is so dangerous ? and shall we encrease the danger by tricks and artifices ? St. Chrysostomes advice here is very seasonable ; Consider I beseech you , Sarah and Rebekah , and such Matrons , who have all undervalued this vanity , and Leah , though she was not handsome , nor so well beloved as Rachel , yet used no art to make her so , but the lineaments , and features of her face remained as nature had disposed them , nor was she at all concerned at her homeliness , though educated by Parents who were Pagans and Idolaters ; and shalt thou , whose head is Christ , and who pretendest to be a Believer , approve of these inventions of the Devil ? Doest not thou remember the water that was sprinkled upon thy face in Baptism , nor the Sacrament whereby thy lips and tongue were blessed ? Didst thou seriously think of this , whatever fond desires thou mightest naturally have after such dangerous Ornaments , thou wouldst not dare to fulfill them ; Remember , thou dist vow to be conformable to Christ Jesus , and thou wilt hate this deformity , for he delights not in these deceitful colours , but requires a sublimer Beauty , even that of thy Soul and Spirit ; why shouldst thou attempt a thing so vain , so needless and superfluous ? There is no defect in any of Gods works , nor is there any thing that stands in need of thy making it better then it is ; none dares add any new stroaks to the Picture of a King , and if he dares , he smarts for it ; when thou darest add nothing to the workmanship of Man , art not thou afraid to make Gods work better then it is ? Doth not the fire of the burning lake come into thy mind , and dost not thou think how thy soul will one day be totally forsaken , whose concerns thou must needs neglect now while thou appliest all thy care and study and thoughts to thy body ? Why do I say , thou neglectest thy soul ; thy very body doth not enjoy what thou wishest for , which is evident from hence , because , while thou seekest to be handsome , thou doest really appear homely ; thou seekest by this to please thy Husband , whereas it cannot but be a grief to him , nor is it he only that blames thee , but others also do despise thee . Thou wouldest fain appear young , but thy very paint hastens old Age , and whereas thou fanciest that this will make thee look glorious , thou dost but prepare for thy shame . But why do I mention things of this nature , while I forgoe the greater arguments , as that thou offendest God , underminest modesty , raisest jealousie , and makest prostitute Women thy patterns . All which being laid together , I beseech you dispise these hellish Ornaments and unprofitable arts , and renouncing this formosity , or rather deformity , learn to be ambitious of that Beauty , which angels do desire , which God is enamour'd with , and which cannot but be pleasing to your Husbands too , that having spent and led your life honourably here , you may attain at last to everlasting Glory . 11. Delight in Dancing is another common Recreation , and though Dancing in it self , as it is an agility or motion of the Body , whereby the body is preserved in health , and vigor cannot be said to be unlawful , no more than singing and exercising the tongue ( not to mention that agility of body is a gift of God , and if it be moved and exercised with observing time and measure , there is nothing in the word of God directly or indirectly against it ) yet the manner and use , and the ends , and designs of it , make a very great difference in the lawfulness and unlawfulness of it . That David Danced before the Ark of God , to testifie his joy , and exultation at so great a blessing , we read , 2 Sam. 6.14 . and Michals despising him for it is noted as an errour , for which by a Divine judgment she was doom'd to be childless ; v. 2.3 . which shews , that God approv'd of that expression of his joy , and the Prophets of Israel permitted the Women to Sing , and Dance , and to answer one another , Saul hath slain his thousands , and David his ten thousands , sands , 1 Sam. 18.6 , 7. a custom which in all probability they had learned of Miriam the Prophetess , the Sister of Aaron , who after the victory over the AEgyptians took a Timbrel in her hand , and all the Women went out after her with Timbrels , and with Dances , Exod. 15.20 . But then this Dancing was still upon a Spiritual account , with an intent to praise God , and to glorifie him not only in their souls , but bodies too ; and besides , the Women Danced by themselves , and the Men by themselves without mixing one with another , and only upon extraordinary occasions , when Gods power and goodness was to be Celebrated , and the younger sort were to be incouraged to chearful Hallelujah's , which is an argument , that Dancing out of wantonness , or promiscuous Dancing , Men and Women Dancing together to please spectators , and to divert themselves , hath no warrant from the sacred Oracles . This is the reason why mixt and lascivious Dancing hath been condemned , not only by the Primitive Fathers , but by almost all the Reformed Churches ; nay the more serious sort of Papists look upon it as a thing intolerable among Christians . He that will not wilfully blind his eyes , must necessarily see , that this mixt Dancing had its original from the Heathens , who Worshipped their Gods by such extravagant motions , and there are not a few precepts in the Gospel , which forbid us to work the will of the Gentiles , and to live in the Flesh , to the lusts of Men , as St. Peter phrases it , 1 Pet. 4.2 , 3. And indeed he that will impartially consider the extent of that Chambring and wantonness , St. Paul speaks against , Rom. 13.13 . must confess , that this mixt Dancing , as it is usually practised , is comprehended under it . To any man that reads the Scripture with attention and soberness , it will appear very evident , that nothing is pressed more by the Apostles , then gravity , modesty and great decency in our postures , actions , speeches , cloathing , and behaviour ; and how this mixt and jovial Dancing , is agreeable to all this , no sober man can easily imagine . That this mixt Dancing , though not necessarily , and naturally , yet for the most part through the vitiousness and corruption , that is in the generality of mankind , is an apparent occasion of lasciviousness , and levity , and impurer lusts , and an incentive to effeminateness , pride and vanity , is a thing past controversie , and then sure Christianity can give no encouragement to it . The usual concomitants of this sport are drinking , foolish , and frothy talk , and other immodest postures and actions , so that to plead for it , is to plead for an accumulation of sins , and enormities . And what doth this sport betray but a weak , soft , easie , vain and empty mind ? What snares are hereby laid for spectators to entertain evil , and dangerous thoughts , which too often hurry them on to impurer enterprizes , and when so many Councils , Synods , and wife , and learned men have apprehended the danger of it , writ against it , preached against it , made it their business to enquire into the nature of it , and upon examination of its tendencies , and consequences , have both publickly and privately represented it , as improper for Christians , and an enemy to that seriousness , which ought to be their essential character ; it must be either pride or stupidity , that makes men stubborn or careless under such censures . And is it probable , that people who never studied the point or , at the best , survey'd , and look'd into it negligently , should be so well able to judge of it , as those who upon weighing what can be said for and against it , have at last concluded and infer'd the undecency , and unlawfulness of it . The Romans when they were yet Heathens , counted Dancing a very dishonourable thing , and Salust tells us of Sempronia , that she was more than ordinarily vers'd in Singing and Dancing , which saith he , was more then became a grave and honest matron ; To this purpose Cicero affirms of a good man , that rather then dance before spectators , he would lose a very considerable Legacy ; it was laid to Lucius Muraena's charge , as a crime , that he had Danced when he was in Asia ; and Cicero observes upon that passage , that no mansure would Dance , that was any way sober , it being , the Quality of a Madman , and therefore among the errors , and misdemeanors he objects against Anthony , he brings in Dancing for one . These were the thoughts of the Heathen Sages , before the flood-gates of debauchery were open'd , and while Rome retain'd somewhat of her ancient sobriety ; and what witnesses will such Men be against Christians , who are taught to go beyond Heathens in gravity , and sobriety ? What it this mixt , and promiseuous Dancing , be not expresly forbid in Scripture , no more is the belief of Mahomets riding upon his Alborach or white Steed to Heaven , no more is the Doctrine of Transubstantiation , and the Mass , and the Popes Triple-Crown , Purgatory , and the Immaculate Conception of the Virgin Mary ; yet what serious Protestants will infer therefore , that these are lawful Doctrines and Positions ? It 's enough , that there are such lessons set down there , which any rational Man may easily conclude to be inconsistent with such recreations . It 's enough that the Apostle forbids all those things which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Feasting mixt with Dancing , Gal. 5.21 . we translate the word revelling , but it includes the extravagant action of mixt Dancing , whereby lusts and vanities are kindled , or encouraged in the minds of men , and he asserts that they that use such things or delight light in them , shall not inherit the Kingdom of God. Nor will it avail here to say , that if any lascivious and impure desires be raised by this mixt Dancing , Men and Women one with another , that this is only by accident , the thing it self may be harmless enough , for in things of Morality , and where conscience is concern'd , we must not always take our measure by the nature of the thing , but very often by the humour and temper of sinful Men , that make use of it , as the learned Peter Martyr very well observes , for let 's grant that here and there a sober Man may be found , who can with the greatest chastity of mind be both a spectator , and an actor of such promiscuous Dancings , but what becomes all this while of the multitude , and of the greatest part of Men and Women , which are present at such sports , who cannot , will not keep within bounds , so that in this case we are not to respect what may possibly be done , but what for the most part uses to be done ; In things of a moral nature , we must not go to the very edge of that which is lawful , but keep within a considerable distance of it , for the nearer we come to the utmost bounds , the nearer we approach to that , which is unlawful , which is the reason , why the Apostle bids us avoid the very appearance of evil , 1 Thess. 5.22 . I do not deny , but Men may do worse , but what necessity is there for their doing that which is bad , to avoid that which is worse ? Must I therefore slander and abuse a Man , because it is a less sin then to murther him ? I know such Doctrines are usually branded with the name of foolish preciseness , but sure I am , they are agreeable to that wisdom which is from above , and he that means to arrive to this wisdom , must of necessity become a fool , a fool in the eyes of the World , and that must be a Christians greatest glory ; for know ye not that the friendship of the World is enmity with God , whosoever therefore will be a friend of the World , is the enemy of God , Jam. 4.4 . upon which words Antonisnus thus paraphrases ; A friend of the World is he that loves the pomp , the lasciviousness , the pride and vain glory of the World , and he that will please Men in things of this nature , things usually found in promiscuous Dancings , becomes an enemy of God. Ludovicus Vives tells us of some poor Indians , that were brought from the farther parts of Asia , who seeing some of our Europeans Dancing together , wonder'd what madness , and fury had possess'd them ; indeed he that should stand upon a Hill afar of , without hearing any Musick , and see people skip about , and sometimes beat the Earth with their feet , sometimes lift themselves up into the Air , sometimes in such a posture , sometimes in another , could think no less , then that they were forsaken of their reason . I will not here alledge any examples of Men and Women , who have found by sad experience , what a sad Exit their Dancing and revelling hath had , how in the Ball , which Lodowick the design'd Arch-Bishop of Magdeburg gave his kindred and relations , the house fell , upon the Dancers heads , and crush'd the Burgemaster and his friends to death , nor how that vertuous Virgin in Famianus Strada was ravished in a Ball. The misfortune that befell John the Baptist through the jocular Dancing of Herodias , ought to fright devout persons from having any esteem and veneration for it ; upon which passage St. Chrysostom thus comments , Where there is Lascivious Dancing , there the Devil is always present ; God hath not given us feet for Dancing , but to walk modestly , not to skip like Camels , but that we might be fit to stand one day in the Quire of Angels ; If the body be deformed , or disfigured by such leaping , how much more the soul ? such Dances make the Devil Dance , and this way men are cheated by the Ministers of darkness . It were endless to rehearse here , what Men of learning , and wisdom have said against this sport ; one passage out of Cornelius Agrippa may serve for all Nothing can be more ridiculous then promiscuous Dancing ; This lets loose the reins of wantonness , is a faithful friend to sin the great incentive to uncleanness , an enemy to chastity , and a recreation unworthy of rational Men. Here many a matron hath lost her honour , here many a Virgin hath learned that which she had better been totally ignorant of ; From hence many have come away worse then they were , but none better . 12. Delight in seeing Stage-Plays must not be omitted here ; and how far this delight may be allow'd of , and how far detested , I cannot shew you better , then by giving you the contents of a Letter , I formerly writ to a young Gentleman upon this Subject . Sir , THough you did pitch upon none of the best Casuists , when you sent your case to me , yet since you have thought fit to ask my opinion , whether it be lawful to go and see a Play , a thing , our Gallants are so exceeding fond of , I must crave leave to tell you , that in the Primitive ages of the Church , such a question from one who professed himself a follower of the Holy Jesus , would have been looked upon with novery pleasant aspect , they supposing that every Christian , who knew , or was sensible into whose name he was Baptized , understood , that things of this nature , are as forrein to Christianity , as lasciviousness and wantonness , and as contrary to the design of our noble Religion , which is to plant a Spiritual Life in us , as wallowing in voluptuousness or luxury . But the times are altered , and our Virtuosi have allow'd of it , and what men in former ages scarce thought fit to be named among Christians , this hath made not only convenient , but in some respect necessary , and essential to a person of Quality ; so that this Question as the case stands , may with some justice be askt , and even a very sober person may now with some reason demand , whether there be any harm in beholding these dramatick representations ? And here I would not be thought so rigid , or foolish rather , as if I believed no representation of History , or Mens actions in the World lawful , for that would be directly contrary to Christs own practice , who instituted a Sacrament to represent his death , and passion by , and to keep up the remembrance of it to the Worlds end , and though this is not acting things to the Life , yet it at least imports so much , that something Historical may be represented in lively and significant Characters , the management of which must be left to the prudence and discretion of sober Men. But then these representations must be restrain'd altogether to vertue and goodness , and such accomplishments of the Soul , which the wisest and holiest Men in all ages have been desirous and ambitious of , and though vertue cannot be well either discoursed of , or represented without its opposite vice , yet such is the nature of vice , such the unhappy consequences of it , that if either the pleasure , or ease , or prosperity and success of it be shewn and acted , though but for a few minutes , whatever Fate it ends in , it 's so agreeable to the corrupted tempers of Men , that it leaves a pleasing impression behind it ; nor is the after-clap or doleful Exit of it strong enough , to prevent a liking or satisfaction especially in the younger sort , who are generally more taken with its present content and titillations , then frighted with its dull and muddy conclusion ; for while its present success , and sweetness is acting , the Cupid strikes the heart , and lays such ae foundation there , as mocks all the death , and ruin , it after some time doth end in ; I doubt not , but the joys of Angels , and the triumphs of glorified souls might be acted to the life ; and great good might issue from the gaudy Opera , and if justice , patience , sobriety , humility , and contempt of the World with all the garlands , and solid joys that attend them , were represented with their future recompense , in a serious way , without jesting or raillery , not a few Men and Women might be signally edified by it , their affections raised above their ordinary level , and their courage kindled to press towards the noble prize ; but then there must be nothing of the present amiableness of vice mingled with the Scenes , for though vice must almost necessarily be named in these living Landskips , yet it should be only named , and never named but with horror , and the generosity and grandeur of vertue only acted the the life , for indeed nothing is fit for action , or imitated but vertue ; vice should never appear but in its ugly shape , for if you dress it in its shining Robes though it be but for a quarter of an hour , such is the venom of this Basilisk , it breaths a poisonous vapor both on the Actor , and the Spectator , and while the one comes to see sport , and the other to get money , both go away from the Theater worse then they came ; and though both come away laughing , yet both prepare for bitter mourning and lamentation . I have shewn you what Drama's may be useful and commendable , but Sir , all this differs very much from the modern plays , the aforesaid question relates to , these being things fitted for vanity , and luxury , for in these , though the punishment of vice , and rewards of vertue are represented to the life , yet it 's done rather with advantage to the former , then to raise the credit of the latter , and the effect shews it , viz. the corruption and debauchery of youth , and persons of all sorts and sizes which I shall more largely speak of in the sequel . The Plays speak of , are suited to the loose humour of the age , which seems to hate all things that are serious , as much as Rats-bane , and delights in nothing so much , as in jests and fooleries , and seeing the most venerable things turned into ridicule . Here no Play rellishes but what is stuft with love tricks , and that which makes people laugh most , is the best written Comedy ; wantonness is set out in its glittering garb , and the melting expressions that drop from its lips , are so charming to a carnal appetite , that the young lad wishes himself almost in the same passion , and intrigue of Love , he sees Acted on the Stage , it looks so pleasant and ravishing . Here Religion is too often traduced and through the sides of Men that differ from our Church , the very foundation of Christianity is shaken , and undermimed ; not but that Hypocrisy in Religion ought to be severely lash'd , but then it must be done in a grave , becoming , and serious way ; such as Christ , and his Apostles used against the painted Sepulchres , the Pharisees . The Stage hath that unhappy character , that it is looked upon by the generality , as the grand place of divertisement , Men come thither not to learn , but to be merry , and since acts of hypocrisie look so very like acts of true Religion , the danger is , that while you raille , the counterfeit , you hurt the Original , and while you dress the Image in a fools Coat the substance suffers in the ridiculous representation . So that here Men and Women are insensibly poison'd , and the good thing they see made aukward in an enemy , in time looks but odd and strange in a friend , and by degrees the vertue is hated in good earnest , because one that was in the habit of an hypocrite , did practise it . Here few sacred things are spared , if they serve to make up the Decorum of the Act , and Heathenism is reduced into Christian territories in a pleasant way . the Pagan Gods must make the Drama great , and while these are in all the Actors mouths , the licentious spectator in time applies that to the true , which the fond Poet ascribed to fictitious Deities . Here the supream Creator is too often reviled through the ill language that 's given to Heathen Numens , and things that savour of real piety rendred flat , insipid , and impertinent ; here all , that may raise the Flesh into action and desire , is advanced , and whatever serves to lay reason asleep , and to exalt fancy and imagination , and the glory of the World , is made the proper object of admiration ; Here all the wanton looks , and gestures , and postures that be in the mode , are practised according to art , and you may remember , you have seen people when dismist from a Play , strive and labour to get that grace and antick meen they saw in the mimick on the Stage ; Here Men swear and curse , and actually imprecate themselves , and though they do it under the name of the person they act , yet their own tongue speaks the sin , and their body is the agent that commits it , and thus they damn themselves for a Man in imagination . And are these things fit for a Christian to behold ! a Christian , who is to be new Creature , a candidate of Eternity , an heir of Heaven , an enemy to the World , a spiritual Prince , a King over his lusts , and Emperor over his carnal desires ? Is this a sight agreeable to the strait way , and the narrow gate , which leads to life ? Can you or any man reconcile such darkness with light , such Idols with the Temple of God ? Is there any thing in the Gospel more plainly forbid , then conforming to the World ? and what can that prohibition import , if conformity to the World in beholding these dangerous sights be not in a great measure meant by it ? We may put forced glosses upon the words , but doth not this look like the natural sense of them ? Holiness for without it no man shall ever see the Lord , is the very Character of men , who name the name of Christ , if they bear not that name in vain , and will any man of sense be so bold as to say , that Shews , which have so much sin in them , are sutable to that Holiness ? We know who said , Turn away mine eyes from beholding Vanity , and who sees not , that he who delights in such shews , neither dares pray that prayer , nor can have any desire to imitate David in his holiness , for he is pleased with vanity , fixes his eyes upon it , makes it the pleasing object of his sight , and consequently instead of turning his eyes away from it , turns them to it , and would not for a World lose that pleasure . If thy right eye offend thee , pluck it out , and cast it from thee , for it is profitable for thee , that one of thy members should perish , and not that thy whole body should be cast into Hell , said he , who hath protested , that not the least tittle or jot a of his words shall perish , Matth. 5.29 . If there be any sense in this passage , the meaning must necessarily be , that if the eye , or beholding an object , prove an occasion of evil , the eye must be so carefully , and so totally withdrawn from that object , as if it were actually pluck'd out , or were of no use in the body ; what an occasion of evil the beholding of such Scurrilous shows is , none can judge so well as he who takes notice , how by these sights , the horror , which attended some sins , is taken off , and men are tempted to entertain a more favourable opinion of them , how apt upon these occasions they are to laugh at those sins which require rivers of tears , and to smile at the jest they hear , which deserves their most rigid censures ; how natural is it to be affected with these representations ? and if there be any thing of evil in them , how readily is it imbibed or if not imbibed , yet excused , if not totally excused , yet qualified , and construed as a thing of no great hurt , and thus its dreadfulness abates , and it 's afterwards left out in the Catalogue of errors . God was either so jealous of his own glory , or so render of the spiritual welfare of the Israelites , that he would not suffer them to take the names of the Heathen Gods in their mouths , nor suffer them familiarly to mention them , for fear their frequent naming of them should lessen their awful apprehensions of the supream Deity , or they be tempted through that familiarity to think , there was no great harm in worshipping of them ; this was no ceremonial precept , nor judicial : The substance is moral , and consequently cannot be supposed to be abolish'd by the death of Christ ; and since God would not permit it to the Jews , how should he be supposed to give leave to Christians , of whom he requires greater strictness , to be lavish in such expressions ? How in our modern Plays in most prayers , wishes , and imprecations the Heathen Deities are brought in , I need not tell you , The Actors indeed swear by God in the singular number , but in their entire Harangues , or witty sentences or expressions , which they intend shall move most , the Gods are call'd in , and that 's the grace of thier part ; if it be said that this is done out of a reverential respect to the true God , who is too great to be mention'd in such trival speeches ; it 's a marvellous thing , they are not afraid to swear by him , and to take his name in vain , and though they mince their Oaths sometimes , yet that doth not excuse the crime , as long as it shews their willingness to act it ; but the truth is , such men seek to turn Religion again into Paganism , so the style they use in their respective speeches about things above , is fitted for that purpose . I know that it 's commonly alledged , that the stories which are Acted , relate to transactions among the Gentiles , and that it would be incongruous to represent their actions , and not to mention their Deities , or to speak in their language ; but not to mention , that there is no necessity of representing passages of this nature , there being as noble things among Christians , that deserve remembrance , why cannot the vertues of Pagans be represented without mentioning their Gods , or the sins and extravagancies of their Gods , whereby corrupted nature is so easily debaucht into a mean opinion of the great Soveraign Being , and tempted to believe the powers above either subject to the same infirmities , that we are , or at least not much displeased with our irregularities here below . He that makes bold with false Gods , does very easily slide into contempt of the true , and while men are brought in to dare the supposed Deities above , they 'l be more ready to affront him , that is the same yesterday , today , and forever . Nor will it follow , because Books that treat of Heathen Gods may be read , that therefore those Deities may be Acted , and mentioned on the Stage , for there is a great difference between reading of a thing , and seeing it acted with all the vanity and boldness , that usually attends it . In reading , a mans serious thoughts are not dispersed or scattered , but keep within the compass of modesty , and weigh things in the ballance of reason , whereas being Acted to the life , they naturally strike vanity into the mind , affect the sensual part , drive away seriousness , and leave an unhappy tincture behind them . And if it be against the Divine law , familiarly to mention or talk of these fictitious Deities , it cannot be very agreeable to the sense of it , for Christians to go and hear that idle talk , for as in other concerns the receiver is as bad as the thief , so he that with delight hears that which another is forbid to speak , makes himself accessory to his sin , and draws needless guilt upon his Soul. Flatter not your self , Sir , with a fancy , that these Plays are no where forbid in the Bible , and that therefore it may be lawful to see them , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Revelling , I mentioned before , and to which the Apostle threatens exclusion from the Kingdom of Heaven , Gal. 5.21 . and from which the word Comedy in all probability is derived , though I know others fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a village , because in ancient times , they did sing Songs about Country Towns , I say this word includes all such vain , lascivious , Ludicrous , and Jocular representations , not only Dancing and luxurious Feashing , but wanton , light and amorous Interludes and all that belongs to the pampering and satisfying of the Flesh , such as amorous Songs , Complementing of Mistresses , Love-tricks , and immodest parts , and speeches , which make the vainer sort of the company merry , for the word is very comprehensive , and being so , one would think should fright every serious person from coming within the guilt of that , which hath so severe a threatning annex'd to it . And is it worth losing Heaven , and eternal happiness for the sight of such jocular Shows ? Are the pleasures arising from hence , of that consequence , that they will counterballance so great a loss ? Had you rather forfeit Gods savour , then these ludicrous transactions ? Are these momentary satisfactions of that value , that you would run the hazard of being for ever deprived of the beatifick vision for them ? That usual exception , that God will not be so cruel , as to condemn Men for such harmless sports , is of no weight at all , for God hath no where declared , that he will govern himself by Mens fancies , but his eternal wisdom is the rule he 'l go by ; if men will have their pleasures , he hath thought fit to forbid , they must thank themselves , if they go without his favour , and since they were warned of this danger , they can have no excuse , but are as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemn'd of themselves Tit. 3.11 . Let 's but consider the Nature , scope and drift of our Religion ; it commands us decency , modesty , sobriety , vigilancy , or watchfulness over our thoughts , and words , and actions , simplicity in the inward , and outward man , redeeming the time , employing the hours God hath lent us , in profitable discourses , and things useful and tending to edification . It bids us abstain from fleshly lusts , which war against the soul ; it condemns all , Rioting , chambering , wantonness , and making provision for the Flesh , to fulfill the lusts thereof : It commands us to walk after the Spirit , to be heavenly minded , to have the same mind and temeper in us , which was also in Christ Jesus , to grow in grace , to advance in goodness , to grow strong in the Lord , and in the power of his might ; it bids us stand up for the glory of our God , and to be concern'd when his Name , or Religion , or things Sacred are abused ; it bids us avoid Scandal , and take heed we do not by our example , either draw people into errors , or confirm them in their sins ; it bids us take heed of discouraging our neighbours from goodness , and of laying a stumbling-block in the way of weaker Christians ; it bids us exhort one another daily , and beware lest any of us be hardned through the deceitfulness of sin ; these are some of its principal rules , and I need not add , what our great Master hath told us , ye are my friends , if ye do whatsoever I command you , Joh. 15.14 . how these rules can be observed by persons that delight in these shews , I cannot apprehend ; is it modesty to be a hearer of that ribaldry and filthy communication , which some Plays are stuffed with ? Or to be a spectator of so many undecent and wanton gestures , postures , and actions , which in some Comedies make up the greatest part of the shew ? Is this sobriety , to stand by and hear men curse and swear , and talk of things which should not be so much as named among Christians ? Is this decency to afford your presence in a place , where the most debauched persons assemble themselves for ill ends and purposes ? Is this your fear of God to go and hear the most solemn ordinances of God railled , and undervalued , such as marriage , and living up to the strict rules of reason and conscience ? Is this your watchfulness over your thoughts , and words , and actions , to go and expose your selves to temptations , to run into the Devils arms , and give him an opportunity to incline your heart to sinful delights , and being pleased with things which God abhors ? Is this that Godly simplicity , the Gospel presses , to pay for your being affected with the vain shews of this sinful World , and to take liberty to hear and see , what men of little or no Religion shall think fit to represent to you ? Is this redeeming of your time to throw away so many hours upon fooling , and seeing mens ridiculous postures , gestures , and behaviours ? Is not this making war against your soul ? Is not this fighting against your happiness ? Is this the way to grow in grace , and to advance in goodness , and to abound more and more in the love of God , which your Christianity obliges you to ? Is not this to clogg your soul ? Is not this to throw impediments in her way to felicity ? Is not this the way to make her inamour'd with the World , from which a Christian is to run away , as much as he can ? By your Saviours rule though you are in the World , yet you are not to be of the World ; These shows alienate other mens affections from the best of objects , and what security have you , that they will not alienate yours ? Or have you a peculiar exemption from that danger ? If you have , shew us your warrant , let 's see your parent ; if you take the same way that profane persons take , to dull their Religious desires , how can it be otherwise , but it will have the same effect in you ? if you use the same means , why should not you fear the same unhappy influence ? Why should you shut your eyes against a thing , as clear as the Sun ? Do not you see , do not you perceive , how sin grows upon you by frequenting these places ? Do not you find , how under these shows , the brutish part in you grows strong and vigorous , how the Flesh distends its plumes , grows easie and pleased , and in time engrosses all the nobler faculties of your Soul ? As you are a Christian , you are to bring your Flesh into subjection , and to keep under your Body ; and do not these shews signally help towards its power and dominion over the nobler part , and promote its Soveranity , and triumph over the reasonable appetite ? What pampers it more then such sights ? What feeds its preposterous longings more then these ? Do not these evidently make this slave usurp Authority over her Mistress ? And is this fit to be done by Christians , who are to crucifie the Flesh with its lusts and affections ? Who sees not , that these sights are meer incentives to lust , and fewel to feed the impurer fire in our breasts ? And is this to walk after the Spirit , as we are commanded ? If they that walk afer the Flesh cannot please God , how can you hope to please him , while you allow your self in this work of the Flesh ? Is this to promote a lively sense of God ? Is the Stage likely to produce vigorous apprehensions of Gods grace and favour ? you know it damps and obscures them , you know it is an Enemy to them , you know , it is the worm that hinders your Spiritual growth , and yet will you fancy a necessity to frequent it ? Men may count it necessary to be drunk , and to kill a person , they do hate , but will this necessity hold water when the great Judge comes to examine it ? The Flesh may count that necessary , which reason apprehends to be absurd , and impious , and he that hearkens to the dictates of the brute within him , will call any thing necessary , though never so contradictory to the Oracles of Heaven , and the lessons of our great Master Jesus ? Is this to have the same mind in you , which was also in Christ Jesus ; I hope you do not question the duty , and if you believe it incumbent upon you , can you imagin , that in frequenting the Stage , you imitate his example ? Did he ever encourage such empty things ? Is there any thing in all the History of his life , that may be said to countenance such doings ? Could he applaud these follies , do you think , whose life was a perfect pattern of holiness , nay , are not all his precepts levell'd against these scurrilities ? Is it possible to live up to his precepts , and feed our eyes with these Shews ? Is it possible to be his friend , and a friend to these vanities ? He whose life was a perpetual selfdenial in the pleasures of this life , could he give the least colour , or shadow of approbation of them ? He who preached up the Doctrine of the Cross , could he have any liking to that , which is directly contrary to that Doctrine ? Would any man that looks upon the jolly assembly in a Play-house , think that these are Disciples of the crucified God ? Do they not look liker Mahomets Votaries , or Epicurus his Followers ? Would not one think that they had never heard of the Cross , and that whoever their Master was , they were disciplined only to live merrily : Would not one think that these persons are very different in their tempers from those Christians , the primitive Fathers do describe , who trampled on the World , and were afraid of any thing that savoured of its satisfactions ? Would not one think , that they are rather disciples of some Heathen Jupiter , or Venus , or Flora , or some such wanton Minion , then of the grave , the austere , and the serious Jesus , for such he would have his followers to be , these he would have tread in his steps ; these he would have known by actions , and a behaviour like his own , and is a Play likely to plant this noble temper in you ? Is the sight of a Comedy a probable means to make you live above the World ? are the profane railleries , that are used there , fit preparatives for austerity of conversation ? Is this the way to promote gravity to visit the Stage , where all gravity , is lookt upon , as Pedantry , and traduced as a thing proper only for old Usurers , and Women who are past their sins and vices ? Is this the way to advance seriousness , to be much at places , where seriousness is censured as a trick of Divines , or at the best , as an effect of vapours , and the natural result of melancholy , and the spleen ? As a Christian , you are to shun the very appearances of evil , and is this your obedience , to delight in that which is evil , to applaud it with your smiles , to commend it with your tongue , and to encourage it by your presence ? As a Christian , you are the Salt of the Earth , and consequently are to preserve your Neighbour from corruption ; and is this the way to preserve him from infection , by your presence in such places , and being as vain as he , to encourage not only the actors in their unlawful profession , but the spectators too in their disobedience to the Gospel ? And what is this , but to make your self a Proctor to sin , to help people to be undone , to assist them in going to Hell , and to make your self accessary to their folly . Are these the Christians , that are to help one another to Heaven ? Are these the Christians , that are to go hand in hand together , to Gods everlasting Kingdom ? Are these the lights , the shining , the burning lights , that are to light the ignorant Brother to the inheritance of the Saints in light ? Is not this to be blind to the great design of the Gospel ? And if the blind lead the blind , shall not they both fall into the pit ? Wo to that man by whom the offence cometh , it had been better for him , that a Mill-stone were hang'd about his neck , and he drown'd in the midst of the Sea , saith our great Master , Matth. 18.6 . Does not this threatning fright you ? Doth this put no sad thoughts into your mind ? Do you believe he spoke true ? And do not you think you are concern'd ? What is your going to a Play-house , but giving Offence ? What is it but hardning other men in their sins ? Is not this tempting young people to those extravagancies they should detest ? Is not this justifying the Players profession , and to make them think that you approve of their ludicrous vocations ? Their profession is infamous by our Law , which looks upon them , as persons of no honest calling , and if you go to see their actings , and to see how they prostitute themselves , doth not this look like a commendation of their undertakings ? And have not you sins enough of your own to answer for , but you must load other mens upon you too ? Are you afraid , Gods anger to you will not be great enough , except you add your Neighbours offences , to make his wrath the heavier ? All those persons of your acquaintance that go to a Play , because you do , are all Scandalized by your example ; and is not this putting a stumbling-block in your Neighbours way , especially if people believe that you have some goodness in you , or have a name that you are Religious , how bold doth this make other persons to venture on these vanities ? And how dreadful must this make your account ? Either you do not think much of other World , or if you do , you cannot but conclude , that these things will lie very heavy upon your conscience one day ? What if you do not think it to be sin , will your thinking so excuse you ? Willful ignorance is as bad , as a known sin , and how easily might you know such doings to be sinful ? But being unwilling to be better informed , judge you , whether it will not agravate your Condemnation ? how could the Primitive Christians know these things to be sinful ? And is not possible for you to know it ? They had the Bible ; so have you : They had the same precepts that you have , only they did not read the Scripture so superficially as perhaps you do , and that was the reason why they came to the knowledge of this sin , while you halt betwixt two opinions ; Their affections did not hanker and bend so much after the World as perhaps yours do , and therefore they might easily perceive Christs and the Apostles meaning , while you , who dote too much upon these outward things , have a cloud or mist before your eyes , that you cannot discern the sense of the Holy Ghost . Your present divertisements may hide the guilt from your sight , but when the Summons of a terrible God to appear at his bar , shall rouze your Conscience one day , you 'l be of another mind ; How ? Did Christ come down from Heaven , and die , and spill his blood for you , that you might securely indulge your carnal Genius ? Did he sacrifice himself for you , that you might please your self with such fooleries ? Hath he appeased the Almighties wrath for you , that you might spend your time in a Theatre ? Is this a proper end of the mighty purchase he hath made ? Did such phantastick actions deserve so great a condescension ? Is it likely that he would have astonish'd all the Angels of Heaven with his descent into this valley of tears , if this security in carnal satisfactions had been his design ? One would rather think , that so deep a humiliation called for the greatest severities , and was shewn on purpose to engage poor mortals to the profoundest acknowledgments of his favour ; One would think , that such miracles of charity challenged a most serious behaviour , and that after this men should not dare to think of trivial and impertinent things ; This is more likely to be the end of his Incarnation , and Suffering , then the other . To delight in such vanities is a disparagement to his love , a blemish to his charity , a disgrace to his condescension , and an undervaluing of so great a mercy ; And do you thus reward him ? Do you thus requite his kindness ? Is this the return you make him for his sweat and agonies , for his sighs and groans , for his pains and all his labours ? Did he bleed , that you might grow strong in sin ? Did he die , that you might cherish the lusts of the Flesh ? Did he make himself of no reputation , that you might please your self with divertisements , invented only to affront him and to render his endeavours to convert our souls ineffectual . Have not you observed it ? Have not you taken notice , how men and women , who have had some zeal for Religion , and very pious inclinations , how that zeal hath decreas'd upon their frequenting of these Houses , how their goodness hath decay'd , how flat they are grown in Devotion , how weak in their holy performances ? how dull in the work of meditation ? how slovenly and superficial in Gods service ? may be , they have kept up some outward shews , some external formality , some earnestness for the fringes of Religion , or for the ceremonial part of Christianity ; But have not you seen , how they are become strangers to that life , which must adorn it , to that contemplation of good things , they formerly delighted in , to that strictness they once professed ? Have not you seen how they have remitted in their warmth , and how the holy fire that once burn'd in their breasts is gone out ? And is your Christianity so fierce and violent , that it needs a bridle ? Is it so hot , that it must have an extinguisher ? Is it so flaming that it wants this stolen water to quench it ? With what face dare you approach the Table of your Lord , who have been a spectator of such shews but a little before ? With what eyes can you appear in the presence of that King of Kings , who have but a little before prostituted your Soul to the Devil ? With what conscience can you promise the Lord Jesus to follow him , when you intend to expose your self again to these temptations ? Do not you blush to think , how you serve both God and Mammon , Christ , and the World , contrary to your Redeemers protestation , that you cannot serve two Masters ? If you come to the Lords Table one day , and run to a Play-house another , do not you destroy all , that you built the day before ? If you come to the Supper of the Lord , there to profess your sorrow for loving the World , are you in good earnest sorry for it , or are you not ? If not , why do you play the hypocrite , or do you think to put a cheat upon the Almighty , as if he did not see your heart , or would be taken with shew , and pomp ? If you are , how can you run into the same temptation again , or go to a place where you will infallibly be tempted to the love of the World ? Is not this to shut the gates of mercy against you ? Is not this to make your self odious to that God whose favour you expect in the last day ? Is not this to live in contradictions ? In this Sacrament you profess to imitate your Lord in despising the World , and is this imitation , to go one day into the house of God , and the next into a den of Thieves ; for so the Stage may justly be called , where men are robb'd of their rellish of spiritual objects . Whence hath come that Atheism , that looseness , that indifferency in things Divine , that low esteem of the tremendous mysteries of Christianity , which of late like a Land-flood hath over-run us ? Have they not deriv'd their boldness from these places ? Have not the vices represented there in jest , been practised by the forward youth at home in good earnest ? And can a Christian have a good opinion of these houses , where so many have lost their vertue ? Can any man of reason think , that after all this mischief , they may be safely hugg'd and applauded ? Those many notorious Fornications and Adulteries we have heard , and know of , those bare-faced cheats , mens boastings of their sins , and glorying in their shame , their impudence , their courage to do evil , their daring to do things which sober Heathens have detested , whence have they come in a great measure , but from these poison'd fountains ? Why should we be afraid to call a spade , a spade ? Do not even wicked men confess so much , men who have been guilty of such crimes ? Shall men of no great sense of Religion complain of it , and shall a Christian do any thing , that may contribute toward the holding of them up ? If wanton , lustful , and obscene jests are expresly forbid by the great Apostle , nay , are not so much as to be named among Christians , how can a man that makes profession of that Religion , hear them , or be taken with them , when Gods name is profaned in such houses ? when Religion is mock'd ? when vertue is rendred odious ? how can you hear it without reproving the men that do it ? how can you have patience to let them talk at this rate ? you are bound by your profession to rebuke your neighbour for notorious sins , and not to suffer iniquity upon him ; can you hear these things , and see men affront their maker , and be possess'd with a dumb Devil ? How can you discharge your conscience , to let your neighbour do evil without giving him an Item of Gods displeasure ? If we are to exhort one another to take heed , lest any of us be harden'd through the deceitfulness of sin , how can you see men harden themselves in their sins on the Stage , without a fraternal admonition ? If you have no courage to admonish them , what makes you appear there where you must be silent under the indignities offered to your Master ? Had you a Friend , whom you loved , and saw his concerns in danger , his reputation attack'd , his credit torn , his good name wounded , would not you stand up in his vindication ? You own Christ for your Friend , and profess you love him , and can you see his laws trampled on , and his blood and wounds made a complement of Speech , and not be moved at it ? or if you have some little regret upon your spirits , where is your tongue to speak for your friend ? Do you think such men are like to be his favorites ? and is not this to fall under the lash of that threating , Whosoever shall be ashamed of me and of my Gospel , in this adulterous , and sinful Generation , of him shall the son of man be ashamed , when he comes in the glory of his Father ; since you have not spirit enough to reprove such sinners , why do not you stay away ? why do not you keep out of their company ? you are obliged to do either one or the other , if you cherish any hopes of salvation , and since to reprove them you are ashamed , staying away must necessarily be your duty . Do you ever examine your self at night about the actions of the day ? and if you do , doth not your presence at such shews , and your being pleased with them , fly into your face ? Do not you think , what have I done to day ? how did I spend my time , might not I have spent it better , then at a Play-house ? How many persons have I harden'd , and confirm'd in their sins by my example ? How much lightness and vanity have I encouraged by my presence ? hath not such a sin been pleasing to me ? Have not I been delighted with seeing my neighbour abus'd ? have not I been tickled with mens speaking ill of him ? had God struck me dead in that place , how sad would my condition have been ? how many vain and foolish thoughts have these sights sent into my mind ? If you examine your self in this manner and find these effects , have not you reason to ask God forgiveness ? and if you ask him forgiveness , how dare you run upon the same rock again ? will you sin willfully after this ? will you sin against your knowledge , will you do that again , which will require a new repentance ? what is this but a mock-repentance , to go on in a circle of confessing , and sinning , of sinning , and confessing . But I doubt , this self-examination is a thing you do not trouble your head with , and you shun it , as men do their creditors that dun them ; you are afraid it will fill your head with scruples , and therefore avoid it , as those who are unwilling to look into their accounts , that they may not be surpriz'd with the sum they owe ; if visiting the Stage makes you neglect this self-examination , it makes you neglect a known duty ; and if so , it must be sinful , and if sinful , how dare you meddle with it ? Do but take a view of the writings of the Primitive Fathers , and you 'l find them unanimous in this assertion , that in our Baptism , when we renounce the Devil and his works , and the pomp and glory of the World , we do particularly renounce Stage-Plays , and such ludicrous representations . They that lived nearest to the Apostolical times , in all probability knew , what was meant by this rendunciation , and this they profess to be the sense of it , this they assure us is meant by those pomps , and glories , and why should we presume to put a new sense upon that vow ? They received this interpretation from the Apostles , and propagated it to posterity , and in their sense we make this Abjuration . Sir , have you abjured these things in your Baptism , and dare you venter on them ? have you renounced them , and dare you fall in love with them ? Have you protested in the presence of God and angels , that you will not meddle with them , and will you break your vow ? Have you solemnly professed before the Congregation , that you will not have any affection for them , and do you make nothing of persidiousness ? How darest thou O Christian run into a Play-house after Baptism , saith Salvian , when thou hast confessed those very Plays to be the works of the Devil ? Thou hast renounced the Devil and these Stage-Plays , so that if thou willingly and wittingly frequentest them , it 's evident that thou returnest to the Devil too , for thou hast renounced both , and hast professed both to be one , so that if thou return to one , thou returnest to both . I know what is commonly objected , that the reason why the Fathers are so much against Christians seeing of a Play , was , because the heathenish idolatries were acted to the life upon the Stage , and that proselites might not be in danger of being enticed to idolatry , was the great motive , why they inveigh'd so much against sights of that nature ; but those that use this plea , most certainly have not read the Fathers , or if they have read them , have not considered all their arguments ; for to go no farther then Tertullian , after he had condemn'd these sights , for the idolatries committed on the Stage , he produces other reasons for which they are utterly unlawful ; as 1. Because the spirit of the Gospel , is a spirit of gentleness , but the actors are forced to put themselves into a posture of wrath and anger , and fury , and the spectators themselves cannot behold them without being put into a passion . 2. Because vanity , which is proper to the Stage , is altogether forreign to Christianity . 3. Because we are not to consent to peoples sins . 4. Because men are abused in these places , and neither Princes nor People spared , and this being unlawful elsewhere , must be unlawful too upon the Stage . 5. Because all immodesty and scurrility is forbid by the Law of the Gospel , not only acting of it , but seeing and hearing it Acted . 6. Because all Players are hypocrites , seem to be what they are not , and all hypocrisy is condemn'd by the Gospel . 7. Because the Actors very often belie their Sex , and put on womens apparel , which is forbid , by the law of God. 8. Because these plays dull and damp devotion , and seriousness , which is and ought to be the indeleble character of Christians . 9. Because it is a disparagement to God to lift up those hands to applaud a Player , which we use to lift up to the Throne of grace . 10. Because experience shews , how the Devil hath sometimes possess'd Christians in a Play-house , and being afterwards cast out , confest , that he had reason to enter into them , because he found them in his own place . 11. Because no man can serve two Masters , God and the World , as those Christians pretend to do that frequent both the Church and the Stage . 12. Because though some speeches in a Play are witty and ingenious , yet there is poison at the bottom , and vice is only coloured , and guilded with fine language , and curious emblems , that it may go down more glib , and ruin the soul more artificially . These are some of Tertullians Arguments , and he that shall attentively consider them will easily find that they are not only applicable to such Comedies where idolatry is Acted , but to those of this age , where scurrility , vanity , and immodesty , and other vices are incouraged ; and whereas some pretended , that if they saw no Plays , they should want sport , and be without necessary recreation , the learned Presbyter doth very handsomly reply ; Why art thou so abominably ungrateful , to complain of want of recreation , when God hath given thee such great variety of pleasures ? for what can be more pleasant , then to be reconciled to God the Father , and the knowledge of the truth , our deliverance from darkness , and error , and a free pardon of all our sins ? what greater pleasure can there be , then the loathing of carnal pleasure , contempt of the World , true Christian liberty , a conscience void of offence , a spotless life , freedom from the fear of death , trampling on the Heathen Gods , expulsion of Devils , the gift of healing ; prayer for illumination , and living to Gods glory ? These are the pleasures , these are the Plays of Christians , holy , free , and perpetual ; in such things as these , fancy thou seest a Play , here see the course of the World , behold the gliding time , view the distance betwixt this life and eternity , expect the consummation of all things , defend the Church , rouze thy self at Gods signal , listen to the Arch-angels trumpet , glory in the Martyrs laurells ; If learning and knowledge do delight thee , behold in the Scripture there are verses enough , witty sentences enough , songs enough , and voices enough ; no fables of Poets , but solid truths ; no sophistry , but majestick simplicity ; wouldst thou see Gladiators and wrestlers , here thou hast them , here thou mayst see lasciviousness overcome by chastity , perjury by faithfulness , cruelty by mercy , wantonness by modesty , and these are our Olympick games , in which he is Crown'd that strives for mastery ; Dost thou love to see blood drawn in a pulblick shew ? Behold thou hast the blood of Jesus ; and what a noble sight will shortly appear to our eyes , even the coming of our glorious Lord , the exultation of Angels , the Resurrection of his holy ones , the stately Kingdom of believing Souls , and the sight of the new Jerusalem ! There is a another shew behind , even the last day of Judgment , a day unlook'd for , a day despised by fools , a day wherein the old world will be swallowed up of fire ! How glorious a sight , will that be , when I shall behold with astonishment , and joy , so many Kings , whom their flatterers placed among the Stars , sighing in outward darkness with Jupiter , and their parasites ? So many Persecutors of the Christian name melting in insulting flames ! So many Philosophers with their Disciples , who gave out , that God was careless of the affairs of this lower World , trembling before Christs Tribunal ! At that time I shall know Tragoedians by their loud cry in misery , Stage-players by their being tormented by fire more than other men , the Charioteers in the publick Games , by their being red upon a flaming wheel , and the Mimick by his being tossed in sheets of fire . Thus far that excellent man ; whom St. Cyprian exactly imitates . And certainly he that hath the same sense of Religion , that he had , cannot but be of the same opinion . So that it is for want of searching , and diving into the Nature of Christianity , and what is more , for want of feeling the power of Religion , that makes men speak in vindication of Plays , and interludes . What a pittiful shift is it to say , that great good may be gained by them , when it is plain that the evil which ensues upon them , doth signally preponderate , and outweigh the pretended benefit ? What if a moral saying or a witty sentence , or an ingenious Apophthegm lie scattered here and there among the rubbish , will that grain of goodness counterballance a whole talent of ill , that 's seen there , or got by seeing it , some have been so vain , as to give out , that they may learn as much by a Play , as by a Sermon ; but not to mention , that such persons spiritual appetite is extremely vitiated , while they continue in this opinion , they 'l never be much edified , either by a Play , or a Sermon , and till they have a nobler opinion of Gods Ordinance , it 's just with God to suffer the Devil to lead them Captive at his will. And what are the mighty advantages , men get by the representations of the Stage ? May be they learn to court a Mistress well , or the vanities they see there , serve them to maintain a loose discourse , or it enables them to make the company merry , but are these things that tend to reformation of life , and manners ? Who ever learned to abandon a sin , he is addicted to , by seeing its punishment on the Stage ? Or who ever thought himself obliged to practise that vertue , which he sees Acted on the Theater , except it be , to resent an affront that 's offer'd him , and to know how to maintain the punctilio's of honour , and bravery ? And are these Christian vertues ? Are these the graces that must make us glorious in the sight of God ? such arguments are signs of a desperate cause , and tacit accusations of the illness of the thing , since the aprons that cover it are made of Figg-leaves . And what if some Plays be more innocent and not so profane , as others , if I go to one , doth not my example encourage men to go and see those , which are more loose and wanton ? If I mean to discourage sin in others by my actions , I must not give them occasion to do that which is evil : Sensual Men distinguish not betwixt the more harmless , and the more hurtful , and if I encourage the one by my presence , I encourage the other too , and if by my example I approve of the Players profession in one thing , I approve of it in another too , and harden them in their folly ; not to mention , that my seeing the more harmless , as I call them , will in time intice me to see the more profane , for sin is catching , and one vanity draws on another , and from the lesser we run to greater , and when the horrour of sin is once abated in our minds , the things which are most contrary to Christianity , begin to appear harmless , and thus the Soul glides insensibly into darkness , and eternal misery . That which you use to pretend sometimes , that there are Divines of the Church of England , who approve of these shews , hath nothing of validity in it ; for suppose there were some , who allow of these vanities , doth it therefore follow , that the Church of England doth encourage them ? The opinions of some Divines , are not the standard of our Church , nor are the private sentiments of a few men prescriptions for her to go by . The Church of England hath no where declared so much , and as long as the Church is silent , it 's presumption to interpret the fond opinions of some men , as her Rule and Doctrine . How can our Church countenance such things , that professes strict adherence to the Word of God , and looks upon the judgments of men , that are contrary to it , as Heterodox and Erroneous ? At this rate you might as well argue , that because some Divines have been seen at a Play , that therefore they have encouragement from the Doctrine of our Church . The Doctrine of a Church is one thing , and the practice of some of her pretended members is another . The Churches case would be very hard , if she were to answer for all the misdemeanours of her seeming Votaries ; and who knows not , how in all Churches the professors generally deviate from the rules that are extant in their Books and Canons . But after all , it 's worth enquiring , whether those Divines you speak of , be of the graver , or the younger sort ; that some young men who want experience , and perhaps a lively sense of Religion , should be taken with these shews , I do not wonder ; but who takes raw youths , and such as think any thing great , and good , that 's witty , and serves to tickle the fancy , who takes such men for judges in an affair of this importance ? As to the graver sort , I doubt you 'l find none , or but very few , that are favourers of these spectacles , or if they do declare at any time , that if Plays were reduced to their true decorum , they might be inoffensive , from hence it will not follow , that they countenance the common Tragedies and Comedies , which so manifestly go beyond the limits of decency . And what if you do go but now and then , Doth your going but seldom justifie the action ? All that this excuse will amount to , is only this , that you do not sin so often , as other men , but doth this free you from the guilt , or make you innocent in the sight of God ? How would you take it , if a man should give you a box on the ear but now and then ? Or how would you resent it , to have your good name taken away by a person , not always , but whenever his humour prompts him ? And from hence you may easily guess at the weakness of this exception , and if you have that mean opinion of God , that low esteem of his greatness , as to think , that to affront him but now & then can do no harm , you are unworthy to be his Disciple , and judge your self unworthy of Eternal life . But I am forced to go , you say , my Superiours command me to wait upon them to a Play , and how can I refuse it , except I will lose their favour , and the Place I hold under them ? And is this such a bug-bear to fright you from your duty ? To whom have you greater obligations , to God or Man ? If to God , why dare not you prefer his favour before the favour of Men , and be guided more by his Laws , then by the benevolence of dust and ashes ? Have not you courage to make a vow , and when you are solicited by your Superiours to go , cannot you speak out , and tell them , that you lie under the obligation of a vow not to go , and who will be so profane , as to desire you to break it ? Had you rather sin , then displease Men , or is a poor Creature more terrible to you , then he who thunders in the Heavens ? If you are persuaded in your conscience , that to be present at these shews is sinful , shall a creatures smiles make you venture the displeasure of the most High ? And what if you lose something considerable by pleasing God ? Hath God no ways to make you amends for your losses ? Hath he no Glory , no Kingdom , no reward , no recompence to redintegrate your fortune ? If you lose this World for his sake , is not the felicity of the next recompence enough ? But why should you mistrust him even in this present life ? He that made Moses after he had left the Court of Egypt , General of his own Army and advanced Joseph , who hated to be great and rich by sin , to be Viceroy of the Realm , and preserved Daniel in his grandeur for this reason , because he would not depart from his conscienciousness ; is his arm shortned or his strength abated , that he can do nothing equivalent to all this ? Are not the hearts of men in his hand , and doth not he turn them as streams of Water ? How often doth he make it appear to the World , that where a mans ways please the Lord , he makes his very enemies to be at peace with him ? Nay how often do these generous selfdenials work by Gods providence upon Superiours , and they that at first sollicited a man to do that which was vain , and contrary to the Laws of Religion , when they see him resolute in his conscienciousness , how often have they been persuaded to reflect upon themselves , at least to have a better opinion of the person , who fears God more then them ? What you have often told me , that from this way of reasoning it would follow , that it is unlawful to write or to read a Play , will deserve some consideration : As for the writing of it , though Poetry be a thing lawful and commendable , and is sufficiently warranted by the writers of Divine Poems in Holy writ , yet that will not justifie all the subjects , Poets pitch upon , and a consciencious man will take as much care , that the subject he writes of , be grave and serious , at least innocent , as he would do of his discourse in common conversation . I do not doubt , but that writing things obscene and filthy , and undecent , and contrary to good manners , and whereby others may be Scandalized , and either drawn into sin , or harden'd in it , is as bad as speaking of them . Without all peradventure a man may be witty without being profane , and exercise his fancy to the edification of readers , without launching out into things , at which Nature and Religion teaches us to blush , and I need only put you in mind of what the incomparable Mr. Cowley saith , in his Preface to his works , speaking of the admirable subjects that the Scripture affords for the exercise of Wit and Poetry ; It is not without grief , saith he , and indignation , that I behold that Divine science employing all her inexhaustable riches of wit and eloquence , either in the wicked and beggarly flattery of great persons , or the unmanly idolizing of foolish Women , or the wretched affectation of scurril laughter , or at best on the confused and antiquated dreams of senseless fables , and metamorphoses . As for reading of modern Plays , he that considers what an aversion from seriousness , and better things , the reading of them causes in the younger sort , will find no great reason to encourage them in such trifles , but rather to disswade them all he can from studies of this nature , and though I believe that a grave , serious man , whose senses are throughly exercised to discern betwixt good and evil , may lawfully peruse them , to see the humour of the Age , and to know how to obviate and confute the debaucheries , and errors which are growing , and tending to the ruin of good manners , as skillful Physitians may meddle with poison , to make antidotes of it ; yet to persons whose understandings are slippery and weak , whose passions are stronger then their reason , and who have already too great a tincture of sensuality , and consequently may easily encrease the ill humour by such divertisement , they ought to be forbid by those , who have the care of their education . These Sir , are my thoughts of the Query you proposed to me , and though the Letter be somewhat long , yet I hope the arguments I have laid down , are not impertinent ; That they are liable to exceptions , I question not , being sensible that it 's easier to cavil , then to answer , and where men are resolved to maintain the vain humour , they have imbibed from conversation , they will always have something to say against the most sober truths and assertions . The drift and design of the Gospel is certainly on our side ; if any be fond of preferring the dictates of flesh and blood , or the suggestions of the world , before the mortifying lessons of our crucified Redeemer , all that we can say is this , that we would have healed Babylon , but she would not be healed . I shall only add my wishes and prayers , that what you have read here , may be a means to bring you to a noble sense of a better World and convince you , that the way to attain a future bliss , is very different from that , which leads to sensual delights , and satisfactions : Our natures are generally too prone to gratifie the flesh , and we had not need add fewel to the fire , but to do all we can to quench that , which is already kindled , that after our self denials here , we may reign with the self-denying Jesus , with whom we cannot live hereafter , except we suffer with him here , and endure the loss of the pleasures of sin for a season , nor sit with him in his Throne , except we continue with him in his tempations here . And I am persuaded , that did you live more in Heaven , and gave your self time to meditate on the things which are not seen ; Did you incorporate those everlasting joys with your mind , and riveted the belief of that endless bliss into your very spirits , that your faith might be the substance of things unseen , and the evidence of the treasures hoped for , you would despise these shews and glories of the world , as much as you do value and esteem them now , and would be so far from stopping your ears against the reasons I have given , that you would study and invent more , to controll the vulgar errors of mankind . Get but once a true rellish of spiritual things , and you will look between anger and scorn on these trivial objects , admired by the vulgar . And why should not you raise your soul above the bubbles of external pomp ? whatever difficulty there may be in the attempt , the fruit that grows on the tree at last , will sufficiently recompence your labour . Our Souls are active or unactive , according as we take pains with them , and though there be some irksomness in swimming against the stream of carnal inclinations , yet if the Hill be once conquered , the serene Air that is in the top of it , the gentle Gales , the glorious Sun-shine , the sweetness of Rest , that crowns all the Hardships , will make you bless the day that you begun to mind the things which belong unto your Peace . And that you may do so , is the unfeigned Desire of , SIR , Your daily Orator at the Throne of Mercy , &c. And having hitherto discoursed of the Nature of sensual Delights and Recreations , and how far a Christian is bound to deny himself in them upon the account of a future Judgment ; to compleat these Meditations , it will be necessary to draw some useful Inferences from the Premises . INFERENCES . 1. This clears what the Wise Man says , Eccles. 7.2 . That 't is better to go to the House of Mourning than to the House of Feasting . So sad a Prospect , as that of a future Judgment is , one would think , were enough to hush all Mirth and Jollity whatsoever ; however , we may rationally conclude , that it 's enough to turn the Byass , and make the Soul have less Affection for Mirth , than Sorrow and Soverity of Behaviour . The antient Heathens make use of this Apologue ; Sorrow and Mirth presented themselves one day before Jupiter , and desired him to determine which of them two was best , and most to be chosen . Sorrow pleaded , That it made Men pensive , and serious , caused them to think , brought them to a due Sense of their own Frailty , and a profound Veneration of the Divine Majesty , made them compassionate , and tender-hearted , besides many other Advantages , the dull World took no notice of . Mirth on the other side alledged , that it cheer'd the Spirits , made them lively , and fit for Service , enabled them to do great and noble Things , made Men good Company and belov'd of their Neighbours , beguil'd the tedious Hours of Humane Life , and was an Emblem of the Joys , the Gods themselves were drunk withall . Jupiter having heard them plead a considerable time , and weigh'd the Reasons on both sides , found the Decision of the Case so difficult , that he dismist them without any other Answer but this , That he could not tell . But what a Heathen Oracle could not resolve , a Christian , guided by the Word of Life , may soon determine : and he that believes the tremendous things , the Scripture speaks of , cannot but conclude , that there is less Danger in Seriousness and Sorrow , than in Mirth and Jollity , because there are fewer Temptations in the one than there are in the other . Our Natures certainly are not so prone to sin in a Charnel House as they are at a Theatre , nor our Affections so apt to run out into Licentiousness in a Church , as they are at a publick Shew . And though a Man may be strong , and couragious , and able to defie all Dangers , yet a Sampson may be overcome by a Dalilah ; and if he be not overcome , yet something may stick by him , which may put an everlasting stop to his Growth in Grace and Virtue . He that goes much to the House of Mourning provides infinitely better for the Safety of his Soul than he that frequents the House of Mirth and Feasting : the former walks in a beaten Path , whereas the other ventures over a narrow Bridge , or treads on the edge of a Wall , where it 's possible , he may come off with Safety ; but for one that escapes without a Fall , there are twenty and forty that miscarry . He that presses through a Hedge of Thorns may possibly get through without tearing his Cloaths , but he that hath Patience till he comes to a Gate , and opens it , and so passes on , takes the surer way . The wisest Men in all Ages have judged it better to converse with Spectacles of Misery , than with Objects savouring of external Splendour . He that visits a Hospital , where he beholds variety of distressed Creatures , some lame , some blind , some wounded , some deaf , some sick , some roaring under grievous Pains , will certainly go away more edified than he that feeds his Eyes with all the Gayeties of a luxurious Court ; the former may leave some kindly Impressions upon him , and oblige him to admire the distinguishing Mercy , Goodness , and Compassion of God , who hath suffer'd no such Accident to befall him , and season his Heart with Pity and Compassion , with Tenderness and Charity ; whereas the excess and extravagance of the other will , do what he can , leave a touch of Lightness and Vanity upon his Affections . That 's the Reason why some provident Men heretofore , have carried their Winding-Sheets with them in their March , others digg'd their Sepulchres and Graves in their Gardens , others at their Solemn Feasts have had a Death's-Head served up , and placed upon the Table , others in a certain Room in their House , have set an empty Coffin , on purpose , that looking upon these Spectacles often , their Minds might be taken off from Admiration of worldly Satisfactions , and placed upon Objects which might furnish them with more melancholick Contemplations : and this , in all Probability , will be the effect of conversing with such Objects , if we view them , not as they belong to our Trade , but as thinking Men and Philosophers . The Sexton that digs his Neighbours Grave hath an Object serious enough before him ; but he goes to it , as a Man that must maintain his Family with the Gain , and therefore is never the wiser for his Familiarity with such Spectacles . The Chirurgion that goes among the Lame , and Bruised , and Wounded , with no higher ends , than to fill his Purse , and to discharge the Office of his Art , will come home as little edified as he went : but he whose choice of such mortified Objects is voluntary , and deliberate , attended with suitable Designs of meliorating and advancing the Mind , cannot but return enrich'd with that Wisdom , the Merchandise of which is more precious than that of Gold and Silver . Whatever the merry Sinner may think , it 's better to weep than to laugh . Our Great Master , the Lord Jesus , who is a good Christian's Pattern , was of this Opinion : and in Imitation of him not a few eminent Saints have preferr'd a Feast of Tears before a Banquet of Mirth and sensual Pleasure : Arsenius , Olympias , Domnina , Abraham the Hermite , the solitary Pambo , and St. Austin , are famous in History for their Tears ; to St. Jerom they were in the nature of daily Bread , and he professes , that when his Eyes were fullest of Tears , he saw the Quires of Angels , and could discern the Orders of Seraphim and Cherubim ; such a Perspicuity of sight do Tears give to a Holy Soul. That which made these great Men weep so much , was either a Sense of their own and other mens Offences , or a lively Prospect of the Love of God , or a glorious fore-sight of the Joys above . But , worldly Sorrow is no Virtue ; and he that weeps much , either because he cannot have those Conveniences he would have , or is cross'd and disappointed in his Designs , or because he hath lost such a great Mans Favour , or because , some other Loss befalls him , weeps in vain , nay sins by his weeping , and his Sin , if he continue impenitent , brings on Death , 2 Cor. 7.10 . Floods of Tears , upon a mere temporal Account , are insignificant in Heaven , and no more than Water spilt upon the Ground ; such Tears God doth not put into his Bottle , nor have the blessed Angels any Charge to number the drops that fall ; but where Religion , and a mighty Sense of God , and Tenderness of his Honour and Glory , causes Rivers of Tears , and where the Soul hath so delicate a Taste that it cannot think of God without weeping , nor speak of him without weeping , nor reflect upon his Goodness without weeping , there the Man is come up to a Perfection , which is the very Suburbs of Heaven . It 's true , all People cannot weep , nor are they therefore in a damnable Condition ; for they may be sincere in Goodness , and yet not be able to express their Sincerity in Tears , tho I am apt to believe , that it is for want of refining the Soul into a high Relish of Divine Objects , that puts a stop to these sacred Floods in most Men ; yet where they can weep , and something they see in God , or in the Word of God , or in the Providences of God , is the true Cause of those Tears , every drop is richer than a Diamond , and such a Soul may vye Happiness with the greatest Monarchs . They are inestimable Treasures ; and though Man knows not how to value them , yet the Spirits above esteem them at a mighty rate , and magnifie them in Gods Presence , Luke 15.10 . It 's a huge Mistake , that Men cannot rejoyce except they laugh ; there are Tears of Joy as well as Tears of Grief , and the very Heathen saw , that true Joy was a very serious thing . Hence it was , that they confined true Joy to their Philosophers , and left the louder Laughter to Slaves , and Carters , and Ploughmen : and how often have I seen the richest Joys bubble forth from the largest Tears ? Nor would Men in those Circumstances change Condition with the most potent Prince in the World , such Content , such Satisfaction , such Riches , such Wealth , appears in these Tears which Religion forces . How much better is it to be afflicted where our Porsperity and a good Conscience are inconsistent , than to enjoy Kingdoms and Principalities without the light of Gods Countenance . This was the excellent choice of Moses , and of all the Martyrs of old , who were content to be sawn asunder , to be stoned , to be tormented , to wander about in Caves and Dens , weeping and destitute , rather than defile their Souls with Sin ; which puts me in mind of the good Advice St. Jerom gave to his Friend Heliodorus , Did the Babe , thy Grandchild , saith he , hang about thy Neck , should thy Mother that bare thee bid thee look upon the Breasts thou hast sucked , should thine own Father lie prostrate at thy Feet , and entreat thee to spare thy self , and to forbear venturing on the Strictness and Severities of Religion , get away from them , my Friend , and with dry Eyes fly unto the Banner of Christ Jesus : in this case , to be cruel is the greatest Piety . This was the Case of the Primitive Believers , who preferred their Distresses before Nero's Chair of State , and took greater Pleasure in their seemingly forlorn Condition , than Claudius or Caligula in their Affluence . In the midst of their Tears they were greater men than their Persecutors ; and though they wanted all things , and their Enemies had all that Heart could wish , yet they justly believed themselves happier in their Funeral Dress , than the other in their Triumphs . The Man that roars in a Tavern , or sings in an Ale-house , or rejoyces in his Sin , had more need to wish , that his head were water , and his eyes a Fountain of Tears ; were he in his Wits he would do so : But his Reason is distorted , his Understanding darkned , his Eyes blinded , his Mind unhing'd , his Desires perverted , his Affections led astray , and like a distracted Creature , he rejoyces in his Nakedness . Ah brutish and inconsiderate Soul ! Thou weepest to see a Child or a near Relation dye , and canst thou see thy Soul die , and be robb'd of that Goodness which must give her Life , and be unconcerned ? Thou weepest at the loss of a thousand Pounds , and canst thou remember how thou losest God's Favour , and all Right and Interest in the Merits of a crucified Saviour , and keep thine Eyes dry ? Thou weepest to see a Friend drowning , or burning in a merciless Fire , and canst thou think how thou flingest thy self into the Furnace of God's Wrath , makest his Anger kindle , and wax hot against thee , and dost what thou canst to turn it into a Fire which no Man , no Angel can quench , and will no Tears flow into thine Eyes ? How barbarous , how inhumane , is thy Joy ? What doest thou rejoyce in ? That Sin which makes thee merry , that Folly that cheers thy Spirit , what is it but Ingratitude to thy kindest Benefactor ? What is it but requiting the greatest Good with the greatest Evil ? What is it , but contempt of him who keeps thy Soul in Life ? What is it but bidding defiance to him who carries thee on his Wings , and out-does the tenderness of a Mother , the care of a Father , and doth all that 's fitting to guard thy Soul from Ruine ? And are these fit things to rejoyce in ? Are these fit Objects for thy Mirth ? Are these Divertisements for a Creature that holds his very Being of God , and is beholding to him for all the Blessings he enjoys ? What wonder , if after all this Impiety and Stubborness , God rejoyces too , rejoyces in thy Groans , rejoyces in thy Anguish , rejoyces in thy Agonies , rejoyces in thy Sense of his Justice , rejoyces in thy Howlings ? This he must do at last to secure his Honour . This he will be obliged to do in the end , to vindicate the Veracity of his Threatings . This he will be constrained to do after all , that Devils may not mock his Holiness , nor deride his Thunders , nor upbraid him with Partiality . At that time , this will appear very good Divinity , no Fable , no Romance , no Trade of Priests , no Invention of Politicians , no old Wifes Tale , no idle Story ; and if thou could'st exhaust the Sea in that day , and weep it out again , to testifie thy unfeigned Sorrow , thou would'st do it . Happy the Soul that thinks of this ! Happy the Man that believes these Terrors before he feels them . How much wiser are those tender Hearts that do little else but weep and mourn , and make their Life a Valley of Tears without a Metaphor ! whose Fear of offending God is so great , that every little Defect , and every accidental Miscarriage , forces Tears from their Eyes ! Though there may be some Indiscretion in the Management of their Conscientiousness , yet notwithstanding all this , their Tears are the Wine of Angels ; these are the gaudy Dress of a holy Soul. The Almighty , that sees her adorned with these Pearls , and glistering in these Pendants , falls on her Neck , and kisses her . Fear not , ye afflicted , and toss'd with Tempests : So the Lord Jesus wept , though not for his own Sins , yet for the Sins of others , and was receiv'd into Glory ; so Mary Magdalen wept , and on those Streams a gracious Pardon was convey'd into her Soul ; so the great St. Paul wept , and found the Consolations of Christ abounding in him , so the penitent Publican wept , and went justified to his House . They that sow in Tears shall reap in Joy ; Blessed are ye that weep now , for ye shall laugh , Luk. 6.21 . There is a place high , wondrous high above , where all Tears shall be wiped away , and no Sorrow , no Grief , no Anguish , shall appear ; so we have heard , so we shall see e're long in the City of our God : Verily , Verily , I say unto you , That ye shall weep and lament , but the World shall rejoyce , and ye shall be sorrowful , but your Sorrow shall be turned into Joy. A Woman , when she is in Travel , hath Sorrow , because her Hour is come ; but as soon as she is deliver'd of the Child , she remembers no more the Anguish , for Joy that a Man is born into the World. And ye now therefore have Sorrow , but I will see you again , and your Heart shall rejoyce , and your Joy no Man , takes from you , Joh. 16.20 , 21 , 22. 2. See here , how differently spiritual things affect Men , as they either attentively , or inattentively , think upon them . The process of the Day of Judgment to a Man that retires , and through Desire , separates himself to think of it , as the Covetous doth of his Gold , or as the Timorous doth of his Danger . i. e. in good earnest , it will prove an invincible motive to self-denial . Another , that looks upon it , as a thing spoke of in course every Lords day , thinks of the Words as he hears them , but ruminates not upon the Sense , is no more moved with it , than the Carcasses that sleep in their Graves , forbears not one Sin for it , but doth still , as he used to do , mind his Body , gratifie his Flesh , pursue his temporal Interest , comply with sinful Men , please himself , regard Religion on the By , and set his Affections on things below . And as it is in this , so it is in other Truths ; for , do but take a view of the Publick Assemblies ; here the glad Tidings of God's Mercy to penitent Sinners shall make an humble Spirit weep , melt his Heart , and force him into humble Thoughts , and lively Admirations of God's Condescension ; there sits another , and either sleeps all the while , or continues in as even a Temper as he came : What 's the Reason ? One weighs the Importance of this Truth , considers the vast distance betwixt God and sinful Man , thinks , if these things be true , how marvellous God's Love must be ; and that touches him to the Quick. The other's Thoughts are unstable , as Water , uncertain and inconstant : he sa●isfies himself with this , that he hath heard a Sermon , performed his Complement to God , and consequently finds no Alteration in his inward Man. How have I seen sometimes a pious Soul transported with a lively Description of the unseen everlasting Glory , while the greatest part of the Congregation have been no more concerned at it , than if one had spoke of common Trees , and Herbs , and the Hysop on the Wall : the Reason is plain , The one thinks of it as a Believer , the other as an Infidel . The one reflects , Lord , what am I , and what is my Father's house , that thou intendest to advance me to this Dignity , lift up a poor Worm from a Dunghil to a Throne , and place him with Princes , even with the Princes of thy People , the innumerable Company of Angels . The other pleases himself only with the Sound , mingles the Thoughts of the World with his Devotion , suffers not the glorious Object to lye long in his Mind , and so it passes , as it came , without any Impression . Here one rejoyces at the precious Promises of the Gospel , his very Heart leaps at the joyful News , and they come like Oyl into his Bones , warm his very Soul , and pierce even to the dividing asunder of Soul and Spirit : there another sits like a Stook , and wonders what ails his Neighbour to keep such a stir about a few empty Words . But why should'st thou wonder at the Change thou see'st in thy Friend ? He thinks of the Veracity of God , and how these Promises will most certainly be fulfilled ; he thinks , how the Riches God promises exceed all the Treasures of this present World , and what Satisfaction they afford to a hungry Soul , how far they do transcend these earthly Glories , and how to have a share in them , is a far greater Priviledge than to be related to the greatest Monarchs ; and that raises his Soul into that secret Joy. Thou thinkest no more than a Lyon or Elephant , thinkest more of thy Profit and Gain than of these intellectual Treasures ; thy Thoughts are not busie about these Enjoyments ; thou thinkest it time lost to spend any serious Thoughts upon them , and how should thy duller Soul be affected with them ? Here the Example of a valiant Saint , that fought with his Lusts , overcame his Desires , stood stedfast in the hour of Temptation , conquer'd the Devil , vanquish'd all Oppositions , kept the Faith , finish'd his Course with joy , draws an attentive Soul into Imitation of his Virtues . There another that hears or reads the same Description , feeds still on his Husks , follows is careless Neighbour , delights in vain Company , continues in his Aversion from the stricter Lives of holy Men. The Reason is evident ; for , the one thinks of the noble Attempts such Souls have made , how they are applauded in Heaven , how they have signaliz'd their Valour , what Comforts they have prepared for , and of the Reward they now enjoy : the other looks upon them as melancholick Men , thinks of his present Pleasure more than of a future Recompence , dives not into the nature of these Conquests , reflects not how agreeable they are to Reason , or how necessary in order to a Crown , but thinks he may have the Diadem spoken of with less Trouble , and therefore he sits still upon his Dunghill . Vain Sons of Men ! How long will ye turn your Glory into Shame ▪ Hath God bestowed upon you a Faculty which Beasts are Strangers to , and for which Devils envy you , even Reason and Understanding , the true Image of your Maker , and will you let it lye dormant in the Ashes and Rubbish of your sensual Inclinations ? When God hath distinguish'd you from the ignobler Brutes , will ye be like the Horse and Mule , whose Mouths must be held with Bitt and Bridle ? Behold , the Almighty hath prepared a Supper for you ; and when the Morning and Noon of your Life is spent , designs a Feast for you at Night immediately after Death ; a Feast , where the Lamb that was slain sits Master , and intends to bid you welcome ; a Feast , where the Meat will be Angels Food , the Wine Hallelujahs , and the Entertainment , Perfection of Bliss and Glory ; the Company , the Apostles of the Lamb , and the Spirits of Men made perfect ; a Feast , where no Good will be absent , and no Evil present , where Plenty and Affluence will last for ever , where Joys will abound , and the beatifick Presence of God will charm and ravish Souls to all Eternity . To this Feast he calls you , to this Banquet he invites you , to this Table he sends for you , to these Dainties you are bid , to these Delicates you are entreated to come , of these Varieties you shall be made Partakers ; and is it not worth considering , what this mighty Offer means ? What if you see it not with mortal Eyes ? your Thoughts may see it , your Understanding may behold it , your Reason may take a view of it . Your Thoughts will tell you , that God , who cannot lye , hath promised it , the Son of God , who is Truth it self , hath revealed it ; the Apostles , who came attended with the Power of Miracles , have publish'd it . These will tell you , that there can be no doubt of it , and that it is as certain , as if you were actually Sharers of it . Give but your Understanding leave to search into this Mystery , and you will be charmed with it ; give but your Reason leave to ascend and descend upon the Ladder of the Word of God , and you will feel a Hunger and Thirst after it ; your Souls will long for it , your Affections will breath after it , and your inward and outward Man will labour after it , and strive to enter in at the strait Gate ; and shall all these Riches be lost upon you for want of Thinking and Contemplation ? Could you by thinking make those Joys visible to you , and will ye refuse it ! Could you by meditating make that Glory present to you , and will you neglect the Opportunity ? Could you by musing and pondering bring Heaven into your Chambers and Closets , and will ye debarr your selves of that glorious Sight ? See what you lose by your Inconsiderateness ! See what Consolations , what Satisfactions , what Cordials , you deprive your immortal Souls of ! Can you see other Men run away with all the Comforts of the Gospel , and remain senseless ? Can you see others get into the Pool of Bethesda before you , and recover , and are you fond of continuing lame , and blind , and poor , and miserable ? Can you see others carry away the Crown , and feel no Ambition in you ? Can you see others take away the Blessing of your Father from you , and be unmoved at the want of it ? Can you see how other Men by thinking arrive to Perfection , and will you lye groveling in the Dust ? O! think while thinking may do you good . In Hell you 'll think , but it will be too late ; there you 'll think , but your Thoughts will be your Torment ; there your Thoughts will be the undoing of you ; there you 'll think what happy Persons you might have been if you had imitated Abraham's Faith , and Moses's Resolution , David's Candour , and Josiah's Piety , St. Paul's Courage , and St. Peter's Tears , St. John's Love , and Lydia's Attentiveness , the Berrhaeans Zeal , and the Macedonian Churches Charity , Zachaeus his Restitution , and the Publican's Repentance ; but these Thoughts will then be your Vexation , since the working time is past , and the day of Vengeance come . There you 'll think that Christ was your Friend , indeed , when he made himself of no Reputation , but took upon him the form of a Servant , became obedient to the Cross , and dyed for you ; but to think that he is your Enemy now , because you refused Obedience to him , because you made light of his Offers , and would not accept of him for your Governour , must needs fill you with endless Grief , and bitterness of Spirit . Now consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver , Psal. 50.22 . 3. And is not the greatest part of the World to be pityed , that can delight in nothing but what they can grasp and feel ? The Covetous can delight in nothing but in Gold : If he want Money , all his Joy is gone : If his Coffers be full , and his Barns stock'd with Corn , and Plenty doth surround him , his Heart rejoyces , his Soul triumphs , and Cheerfulness plumps his Cheeks ; but without this , his Mind is disturbed , his Faculties languish , his Countenance is dejected , and he looks like a dying Man. Who would imagine , that this Man hath a rational Soul ? Who would think , he were created after the Image of God ? Who would conclude him to have lived in a Land where the Gospel is preach'd ? Who can inferr from his Actions , or Behaviour , that this Man believes a Word of Scripture ? Who would take the Wretch for a Disciple of the poor and afflicted Jesus ? Who that looks upon him , would not be apt to cry with him , Sit anima mea cum Philosophis , Let me dye the Death of some brave self-denying Heathen Philosopher ? For these certainly are in a likelier way of Salvation , at least of escaping the Wrath to come , than the covetous Christian. Diogenes being desired of Alexander the Great to beg either Gold or Silver of him , received this Answer , Do but stand out of the Sun , and do not hinder that glorious Light from shining upon me , and I have enough . The brave Crates having sold what he had , and turned it into Money , generously threw it all into the Sea , saying , It 's far better , I should drown thee , than that thou should'st drown me in Perdition . Alexander having sent to the great Phocion two Talents of Gold , the wise Man ask'd the Messengers , Seeing there were so many good Men at Athens , why the King should of all Men make choice of him , to present him ? The Ambassadours answer'd , because of all Men he look'd upon him as the honestest . Say you so ? replyed the Philosopher , Then let Alexander give me leave to be still an honest Man , which I can be without all these Presents , and glistering Treasures . Cimon had two large Cups sent him from a Persian King , the one full of Gold , the other of Silver . He looks upon them smilingly ; and asks the Man who brought them , Whether his Master intended , that Cimon should be his Friend or his Servant ? The man replied , It was out of Ambition to have him for his Friend , that he sent it . Oh! then saith he , take them back again , for being his Friend , when I have need of them , I can send for them at any time . Epaminondas , when some came to corrupt him with gifts , invites the Ambassadours to Dinner , and there entertains them with Roots , and Herbs , and with small sour Wine . Dinner being done , Go home , saith he , and tell your Prince , that Epaminondas being content with such a Dinner , is not easily to be drawn by Bribes into a base and trayterous Action . Fabritius , the Roman General , having concluded a Peace with the Samnites , the Magistrates of the Samnites , by way of Gratitude send six Ambassadours to him with vast Sums of Money , begging of him to accept of it ; but he stroaking his Head , and Face , and Breast , and Knees , Gentlemen , saith he , while I can command these Limbs I have no need of Money ; and so dismissed them . Curius gave the same Answer to them , adding , that he had rather rule over Persons , that had Money , than be possess'd of Money himself . These Men were Heathens , whose Delight in Virtue drown'd their Delight in these outward Comforts . They saw , what an Impediment to Goodness , these Heaps of Silver were , and therefore scorn'd to delight in a thing so base and trivial ; they were sensible , that the Soul had her Riches as well as the Body , and as the former by the Confession of Mankind , went beyond the other in value , so it was reasonable they should delight in the one more than in the other . These Men were better Christians by the Light of Nature , than thousands among us are with all the helps that Revelation and Grace affords ; not that the Fault lies in the means , which are larger and richer than Pagans and Infidels have , but that men stupifie their Souls more under these Advantages , than Heathens did under the lesser Irradiations of the Divine Light and Splendour . So then the very Heathens saw , that the more spiritual the Delight was , the nobler it was , and the more it was refin'd , and purified from the Dross of the World , the more rational it was , and therefore more amiable , and fitter to be embraced : and sure , God must have provided but very ill for Mankind , when he embued , and impregnated their Souls with a Sense of Religion , if he had not put something into Religion , that 's charming , and lovely , whereby their Souls might be attracted to delight in it . Religion being derived from him , who is the Fountain of Delight , and Satisfaction , must necessarily have that in it which may make humane Souls rejoyce , and exalt their Delight into a victorious Supremacy above all worldly Pleasures . What did the Lord Jesus delight in , who lived upon Alms ? What did the Apostles delight in , who were in much Patience , in Afflictions , in Necessities , and Distresses , in Stripes , in Imprisonments , in tossings to and fro , in Labours , in Watchings , in Fastings ? What did all the Primitive Believers delight in , that were poor , and naked , driven into Exile , banish'd , forced to work in Mines , chased away from the Comforts of Wife , Children , and Relations ? Something certainly they delighted in ; for humane Nature cannot well subsist without delight in something . It could not be the Riches of this World , for they had them not ; nor indeed did they care for them , when they were offered them : it was Religion , that engrossed their Delight . This made them joyful in all Condiditions ; this raised their drooping Spirits under the Rage of their Persecutors ; and certainly it would be hard , if a glorious God , with all his Attributes , and the wonderful things he hath revealed to our Comfort , were improper Objects of Delight : and since these are the genuine Delights of a Christian , O besotted Soul , why dost thou delight in broken Cisterns , when thou hast the Fountain of living Waters to delight in ? Why dost thou delight in Apes and Peacocks , when thou hast the Creator of all these to rejoyce in ? Why dost thou delight in a morsel of Meat , when thou hast the Birth-right of eternal Glory to delight in ? Why dost thou delight in the shade of the Bramble , when thou hast the shadow of God's Wings to delight in ? Why dost thou delight in the nether Springs , when thou hast the upper Springs of Mercy to delight in ? Why dost thou delight in Houses , when thou hast a House made without Hands to delight in ? Why dost thou delight in the Rivers of Damascus , when thou hast the River of God's Pleasure to delight in ? Why dost thou delight in a fading Beauty , when thou hast him that 's altogether lovely to delight in ? Why dost thou delight in the Voice of a deceitful Siren , when thou hast him whose Voice comforts the Mourners of Sion to delight in ? Why dost thou delight in the Slavery of thy Lusts , when thou hast him , whose Service is perfect Freedom to delight in ? Why dost thou delight in a little Gain , in Drops of Happiness , in Crums of Bliss , in shining Dust , when thou hast a Sea of Glory to delight in ? How deep must thy Soul lye immerst in Body , if such illustrious Objects cannot delight it ! How far must thou be yet from the Kingdom of Heaven , if things of this nature cannot content thee ! How earthly must thy Heart be , how debauch'd , how perverted from the end of its Creation , if these spiritual Delights are insipid to it ! There are some here I believe , who have tasted of both Delights , the sinful ones of the Flesh , and those which are proper for holy Souls ; tell me , I beseech you , whether you think a Fit of Laughter , or a drunken Bout , or a merry Meeting , you once delighted in , so sweet , so comfortable , so refreshing , as the gentle , and soft , and kinder Influences of God's Spirit , when you have been engaged in Prayer , and Praises , and Contemplations of a future State ? When you have been wrestling with God , and after that work of Love have felt a holy assurance of God's Favour upon your Spirits , can any thing be more pleasing , or charming , than those divine Communications ? When you have entred into Meditation of God's Goodness , and the Love of God hath shined bright upon your Souls , have not you felt that , which hath been as much beyond all sensual Delights as an oriental Pearl is beyond Brass or Copper , or such baser Minerals ? Have not you found a Joy stealing upon your Souls after such refreshing Considerations , as hath transported you even into love of Martyrdom ? How contented have you been after such Exercises , or after some signal Self-denial ? How harmonious have your Spirits and Affections been after such Enjoyments of God's loving Kindness , and how like soft and curious Musick have these Gales of the Divine Goodness composed your troubled Thoughts , and hush'd them into a lasting Peace ! And is not this infinitely better , than the Pleasures of Sardanapalus , of Dives , and other luxurious men ? Will not this turn to better account at last than fleshly Lusts , which war against the Soul ? Look upon Heliogabalus , who tryed how great a Monster a man could make himself ; in his Cloaths you should see nothing but Gold and Purple , his Beds were embroidered , and the Feathers that were in them must be the softer Feathers of Partridges taken from under their Wings , mix'd with the finest Rabbets hair . He would ride in a Chariot shining with Rubies and Diamonds , and not only in the out-side of his Shooes , but even within , he would have precious Stones : he would not ride abroad under six hundred Coaches with him ; his Beds and Rooms were strow'd with all sorts of curious Flowers , and an everlasting Perfume filled his Halls and Parlors : sometimes in a Frolick he would be drawn in a Chariot by four Mastiff Dogs , sometimes by four Stags , sometimes by four Tygers as Bacchus , sometimes by four Lions , as Cybele , sometimes by four beautiful Women . Now and then he would cause Ships to be richly laden with all costly Commodities , and then sink them in the Sea. At some of his Meals he would have six hundred Estriches Heads at the Table ; And when the Humour took him , all his Courses should be nothing but Pheasants heaped and piled together in Dishes , sometimes they should all be Pullets ; sometimes nothing would serve him , but to have all sorts of deformed men at his Table , eight lame Men , eight blind , eight Blacks , eight gouty , eight fat , eight bald , eight deaf . In such Fooleries he delighted ; and because the Syrian Priests had told him that he would dye an unnatural Death , he would keep Posion in golden Vessels , to kill himself , before any Person should be able to lay hold on him : to this purpose , he would have silken Halters about him , and Penknifes set with Diamonds to dispatch himself , when he should see occasion , and he built also a Tower , which he over-laid with Gold , that in Case of any sudden Attack , he might throw himself from the top of it . These were the sottish Delights of this man , and yet after all , he died in a Jakes . I have mention'd this Brute , and his Actions , because there are in his short Life all the extravagant Actions that a distemper'd Brain can invent , and all the Delights that a mad man could think of , yet who would not prefer a Delight in a good Conscience , and delight in God's Worship , and delight in Acts of Charity , and delight in heavenly Thoughts before it ? Sensual Delights must at last expire , but spiritual Delights do not die ; but as you have seen those vast Balls of burnish'd Brass on Church-Steeples cast a glorious lustre as soon as the Sun shines upon them , so at a serious man's Death , his delight in Holiness , upon God's favourable Acceptance of it , instead of expiring and decaying , immediately grows bigger in its Glory , the Rays of it spread , and enlarge their Borders , and stretch themselves into Eternity . And therefore , 4. Who can harbour any hard Thoughts of Religion , because it debars us of disorderly sensual Delights ? In doing so , it does us a kindness , is our Friend , prevents our Danger , saves us from the Pit , delivers us from Hell , makes us live like Men. It doth not debarr us of that which will make us happy , nor hinder us from solid Joy , nor deprive us of such sensual Delights , as are necessary for our Preservation . The Delights it keeps us from , are fitter for Swine than for rational Creatures : it separates us from delights , which will lead the Soul into the Shadow and Valley of Death , from Delights , which dethrone the ruling part in us , make the Master serve the Man , and from Princes debase us to a state of Thraldom . It denies us such delights as make God our Enemy , move him to depart from us , and provoke him to Indignation . It will not suffer us to meddle with Delights , which destroy the Glory of the Mind , damp our Zeal , alienate the Heart from God , and drive away his holy Spirit from us . It is against all such Delights as would make us miserable , and enamoured with Sin , and the World , and in being an Enemy to such Delights it consults our good . It is more favourable to us than we are to our selves , and seeks to make us like God. God is above all sensual Delights , he is not taken with the Beauty of the Face in Man or Woman ; he undervalues a great Table , and hates the Prodigality of the Spend-thrift ; he hath no Body to please , no Eyes to satisfie with glittering Objects , no Ears to delight with artificial Sounds , no Blood to cherish with studied Cordials ; and though the World be his , and the fullness thereof , yet he solaces not himself in the Pleasures of it ; his Delights are great , like himself ; spiritual like his Essence , infinite as his Glory , eternal as his Being ; he delights in himself , and is to himself the Object of his Pleasure : he delights in the eternal brightness of his own Glory , and the express Image of his Person : he delights in his own boundless Understanding , whereby he knows all things , past , present , and to come , and sees all Beings before they are , and what will come to pass , and dives into their nature , ends , designs , and the Accidents that befall them : his delight lies in doing good , and communicating the Rays of his Holiness to his Subjects . He delights in his own Perfections , and Virtue is the amiable Spectacle of his Eyes : he delights in a Soul that loves him , and an humble Heart is to him a glorious sight . The Soul that loves her own Lowliness , and is content to be little , and despised in the World , embraces Contempt and Reproaches , and like the mighty Jesus , runs with Patience the Race , that 's set before her ; this causes Joy in Heaven . To this likeness , Religion would advance the Soul ; not that it hopes to give it the same Perfection , but that it designs to work some Resemblance betwixt her , and that Sovereign Being . The Soul being in some measure capable of this Delight , its Endeavour is to bring her to a sense of it . In a word , it seeks to reduce Man to the first state of Innocence , from which by Sin he fell . And though Adam had all the Riches and Glories of the World concentred in his Paradise , yet his Delights were more spiritual than sensual , since his Joys were not so much from the Flowers , and Trees , and Animals themselves , as from the Excellency , Power , Wisdom , Greatness of God , which glistered in their Make , and Use , and the Ends , for which they were created . He saw indeed the proud Tulip , the fragrant , Rose , the odoriferous Jessamin , and rejoyced ; he beheld the Cherry , the Fig , the Almond , and the Apple , and triumph'd ; he cast his Eyes on the laden Trees , and how they seemed to let down their Arms to put their richer fruits into his Mouth , and was glad ; he took a view of the Fishes , that danced , and leap'd in the Chrystal Rivers , that water'd the glorious place , and his Spirits were enliven'd ; but at the same time , the Bounty , Liberality , and Omnipotence of the great Architect of all , appeared so lively to his Mind , that he made his Garden a true Emblem of Heaven , fell down , and Day and Night sung the Praises of his Creator , as if he vyed with the Angels of the upper World , and were trying , who should hold out longest at melodious Hallelujahs . This Kindness Religion intends to our Souls , and therefore suggests unto us the Promises and Threatnings of God , to keep our Feet steddy in the way , they are to walk in : to this purpose it tells us , That he who loves sensual Pleasure shall be a poor man , poor in Grace , poor in gifts of God's holy Spirit , poor with Respect to God's Favour , poor even to contempt , destitute of those richer incomes , which sanctified Souls receive , deprived of the Juice and Sap , which flows from the flourishing Vine , the Lord Jesus , in want of a foretaste of Heaven , and of a sense , What the hope of Gods calling is , and what the riches of the glory of his inheritance is in the Saints , and what is the exceeding greatness of his Power toward them that believe , according to the working of his mighty Power , which he wrought in Christ , when he raised him from the dead , and set him at his own right Hand in heavenly places , Eph. 1.18 , 19 , 20. Who can grumble at Religion after all these advantages ? Who can find fault with it after this prospect of its benefits ? Who dares asperse that beauteous Virgin after such Fruits it bears ? Who would not esteem it ? Who would not prize it ? Who would not honour it ? Who would not speak well of it ? Who would not look upon it as a horn of plenty , and a treasury of the greatest comforts ? Who would not maintain the honour of it , against all opponents ? who would not vindicate it , when it is abused ? Who would not rise up in defence of it , when blasphemous Tongues would traduce , and revile it ? Let no man say here , I can follow my Carnal pleasures , and yet be religious too ; Alas ! What Piety can that be , where thy Affections are divided betwixt Religion , and Worldly Pleasures , and where these Delights commonly have the greater share ? May be thou sayest thy Prayers , so have I seen Parrets , and Magpies repeat a few Sentences , which they have been taught , May be , thou goest to Church ; so have I seen a Blind-man sit down by a Candle , but to no purpose : Thou mayest attempt to reconcile the Temple of God , and Idols , but these attempts are as vain , as thy pleasures are ; while these sensual delights ingross thy Mind , the Word must needs be a dead Letter to thee : Heaven cannot supple thy Soul , Hell cannot fright it , the Thunders of God are insignificant to it , and thou art unfit to dye , unfit to appear at the great Tribunal . The Heathens tell this Fable That Ceres coming down from Heaven one day , gave out , that she was a Nurse ; whereupon , King Eleusius took her to attend his Son Triptolemus , and having him under her Tuition , in the day time she fed him with celestial Milk , and in the night she cover'd him with Fire to give him Immortality . Religion is that Fire , which must make you immortal ; this purges away your dross , and cleanseth your Hearts from the dregs of Sin , and Death , makes you bright and shining , and capable of eternal Light. No Nurse is so tender of you as Religion is : it feeds you with celestial Milk that you may be strong in the Lord , and able to put on the whole Armour of God , and grow up into a perfect Man in Christ : what ? if it will not suffer you to please your Flesh beyond what is necessary for it's Subsistence , must it therefore be your Enemy ? Will you count it a Foe because it denies you the Sword which would kill you ? How lovely should this very thing make it in your Eyes ! How dear should this make its holy Precepts to you ! How should you rejoyce , that you have such a Monitor to prevent your Ruine ! What Praises do you owe to God , that witholds you from that which would throw your Souls upon their Death-beds ! I conclude the Inference with this Story : Two Brethren were travelling , one a very prudent Man , the other rude and silly ; coming to a place where two Ways met , they dispute , which of the two they should take ; one look'd as if great Art had been bestow'd upon it , Flowers grew on both sides , and it seemed to be most frequented ; the other look'd rough and uneven , liker a Foot-path than a High-way : the weaker Brother , charmed with the out-side , was clearly for making choice of the former ; but the wiser , though he saw that the pleasant way invited the Eye , yet I fear , saith he , it will not bring us to a commodious Lodging , the rather , because I have heard , that the less beaten Path leads to an Inn , where we may have excellent Accommodation . The foolish Fellow was peremptory in it , that the most pleasant way must be the right way ; and prevails with the Brother to bear him Company : and being advanced considerably in it , they light upon a Company of Robbers , who immediately clap Shackles on their hands and feet , and hale them both to their Captain and Governour . Here one Brother accuses the other ; the wiser charges the other with Stubbornness ; the weaker blamed the other's Facility , and alledged ; That since his Brother pretended to greater Wisdom than he , he should not have been perswaded . In fine both are found guilty , and both laid up in Prison . These two Brethren are your Souls and Bodies ▪ your Soul is the wise , your Body the foolish Brother . Let not your Body by its Importunity prevail with the Soul to consent to its Desires and Fondnesses of the dangerous Delights of the World. O! hearken not to the Perswasions of a sensual Appetite , that chooses a present Satisfaction , but considers not , there are Robbers at the end of the way , which will certainly throw both into outward Darkness . 5. The great Day is at Hand , let 's prepare for it . So Christ told his Disciples , and so the Apostles taught the Christian World ; nor must we wonder , that the Blessed Jesus should fright his Followers with the Approaches of that day , when he knew , it would not come in sixteen hundred Years , and more , which are past , since his appearing in the World. I omit here the Calculations of curious Men , who have been bold to determine the Year in which the day of Judgment will happen ; some that follow the Tradition of Elias have allow'd two thousand Years to the Oeconomy before the Law , two thousand to that under the Law , and two thousand to that under the Gospel , and after this have placed the Succession of that tremendous day . But I doubt that this is rather a Jewish Criticism than a real Prophecy : for , God having created the World in six days , and a thousand Years being as one Day with the Lord , it 's like Men have concluded from this Notion . That as the World was created in six days , so after six days , i. e. six thousand years , it would be destroyed . Some when they have seen any extraordinary Judgments of Hail , or Rain , or Thunder , or Locusts , or great Confusions happen in the World , have from thence inferr'd the immediate coming of this Day . Some have placed it in one Year , some in another , but all these are needless Speculations . It 's enough that the Decree is sealed in Heaven , that there will be such a prodigious day ; and it was as truly at hand in Christ's time , as it is now , and now , as much as it was then ; nay as much now , as it will be but a Year or a Month before it comes in good earnest ; for the day of our Death is at hand , and we know not when , or how soon , whether this Hour or the next , the fatal Messenger will arrest us in our Journey . The day of our Death is the fore-runner of that greater Day , and according as our Souls are found at the day of our Death , so they will be judged in that glorious day : the Judgment , that will be pronounced upon our Souls at our Death , will be proclaimed aloud before the whole World in the other day ; and if they be so unhappy as to be condemned upon their departure hence , they will all that while , till the great day comes , torment themselves with the thoughts of that Sentence , and the Shame that will ensue upon it , as holy Souls will comfort themselves with the Thoughts of their Absolution . Therefore , when our Souls leave this Body , that day and hour , is really a day of Judgment to us : and that this day is at hand , none but a Sot can deny ; and accordingly all Men of Sense have made , and do make early Preparation for it , and he that doth not imitate them , is so far from giving Proof to the World , that he is wiser than they , that he proclaims his Stupidity , and in a manner , renounces his Portion in the Inheritance of the Saints in light . But then by Preparation I do not mean those little Sprinklings of Devotion , which Hypocrites , and Men who pretend to love God , yet will not part with their Lusts , usually lay upon his Altar , not the Pharisees Alms , and Fasts , and Prayer , which were performed with sinister designs , out of Vain-glory and Ostentation ; not Ahab's Repentance , who put on Sack-cloath , and walk'd softly , but still kept an unmortified Heart ; not the Harlots Piety Solomon speaks of , who said her Orisons , and paid her Vows , and her Peace-offerings , and thought to make God amends for the Crimes she lived in , by these Services ; not Judas his Sorrow , who lamented his Sin , because he saw the Hell he was like to drop into ; not Demas his temporary Severity , which soon chang'd into fondness of the World ; not the Angel of Sardis his Profession of Religion , who had the name that he lived , but was dead ; not the Jews Zeal for the Ceremonial Part of God's Worship , while they neglected Justice , Mercy , Chastity , Sobriety , and Charity ; not the Zeal of Ezekiel's Heares , who loved to hear , but were loath to do : but , if you would prepare for this day of Account , so as to be commended by the Judge , the Preparation must have these following Ingredients . 1. Pity those inconsiderate Men that live as if there were no future Judgment . Express your Compassion to their Souls by your Tears , since they will not weep for themselves : Ah! miserable Creatures ! E're long they shall see him whom they have pierced , and mourn , as one that mourns for his only Son , and they are not aware of it ! They are hastening to the Shambles , where they will be barbarously butcher'd by hellish Furies , and they are not sensible of it ! Oh , mourn for them ! They deserve your Pity more than Galley-Slaves , more than Wretches in Turkish Captivity : Oh! call to them , and see whether ye can yet perswade them into a livelier Faith of this terrible Day . O that you could yet save their Souls from Death , and cover a multitude of Sins ! It 's like they 'll scorn your Tears , and laugh at your Admonitions , for the God of this World hath blinded them : but , Oh! pray for them , that their Eyes may be open'd , that they may see the Precipice they run upon , and behold the bottomless Gulph , upon the Brink whereof , they stand . They are rolling down the Hill ; Oh! stop them , if you can , that they fall not into the Lake beneath : seeing your Zeal for their Souls , your concern for their Welfare , your entreaties to save themselves from this Generation , your sorrow for their undone Estate , your grief for their hardness of Heart , they may yet relent , and turn before the Lord comes , and smites the Earth with a Curse . 2. Every day spend some time in reflecting on this Day . In the Life of Pachomius , we read , That every day he used to bespeak the several Parts and Members of his Body , and talk to them , as if they had been rational Creatures : Behold , saith he , my beloved Parts , I will advise you to nothing but what is wholsome , and useful for you , and therefore shew your selves obedient to my Counsel , and let 's serve God cheerfully till we get to a better place . As to you my beloved Hands , the time will come when you will no more be able to strike your Neighbour , or play at Cards and Dice , and when you will not be able to reach any more after Goods , that do not belong to you . As to you , my beloved Feet , the time will come , when the way you have gone will be stop'd up , and when ye will be no longer able to run into vain and loose Company . Hearken unto me my Senses , and whatever helps to make up this mortal Frame , let 's strive lustily before Death over-take us , and stand boldly in the evil day , and fight bravely , till the great God put an end to our Sweat and Labour , and call us to his heavenly Kingdom . What will it profit you to taste of all the Sweets of this World , if any thing can be called sweet in so much Misery ? Why should ye be loath to labour , when to labour ye were born ? Why should ye refuse to suffer when shortly you must die , and mingle with Dust ? Why should ye seek after a soft and easie Life , when e'relong you 'll meet with it in Heaven : This is no Time , no Place for Pleasure ; that 's only to be found among the Blessed above . This is it , that I would have you comprehend above all things , that through sensual Delights and Satisfactions , Men go into unquenchable Fire , but through Bryars and Thorns lies the way to Joys , which shall never have an end . Why do ye murmur against me when I bid you fast , and watch , and pray ? Should I indulge you , it would be your Bane , it would be Cruelty in me to spare you ; to give you Ease would be the way to precipitate my self and you into endless Torment . Thus spake that holy Man to the respective Parts and Members of his Body : and thus , Christian , do thou preach to thy Soul every day ; ask it , which of those two Sentences that shall be pronounced in the last day , art thou most desirous of ; of that , Come ye Blessed , or of the other , Depart ye Cursed ? If ( as no Man is fond of Misery ) thou dost hunger and thirst after the former , come my Soul , let 's retire , let 's ascend the Hill of God , and from thence take a view of what will be hereafter . The Posture of Affairs thou seest now , will not continue long ; fancy thou sawest a Man whom the Divine Bounty hath crowned with variety of temporal Blessings . This Person having a mind to take his Pleasure , retires with his Family to his Country-House , adorned with Tyrian Silke , and Persian Carpets , and with all the Eastern Riches , and there lives merrily , and at his ease ; one Night being very jovial at Supper , a Servant of his , base and ill-natured , puts some Lethargick , or Opiate Potion into his Master's , and Fellow-Servants Cups ; and having rocked them all asleep , opens the Doors , le ts in Thieves , and Robbers , who having plunder'd the House , at last lay violent hands on the Master , and to make sport with him , drag him thus intoxicated into the open Field , and there leave him . In the mean while the Heavens grow black , and a hideous Tempest gathers in the Clouds , the Sky begins to lighten , and the Voice of Thunder to be heard , and a dreadful Rain falls ; and in the midst of all this Noise and Confusion , the besotted Master wakes , looks about , quakes , trembles , believes himself in another World , is astonish'd to see himself lying on a barren Turf , without Servants without Attendants , without Friends , without Necessaries , without Conveniencies , among Showers , and Storms , and Tempests , stiff with Cold , frozen to Death almost , and beholding nothing but Misery about him . O my Soul ! thou canst not but look upon such a Person , as the very Emblem of Confusion , and while thou dread'st this fearful State , take heed thou doest not prepare for it , or drop into it ; take heed of carnal Security , for that will expose thee to the Rage and Fury of hellish Thieves , and make God's Indignation strangely surprizing . The Terror that will seize the sleepy Soul , when it is summon'd away to the Bar of a righteous God , will be beyond Storms of Hail , and Tempests of Rain , and Flashes of Lightning , and Claps of Thunder . When Covetousness would entice thee , shew it the miserable Gehazi trembling before the Throne of God : when Luxury would tempt thee , bid it look upon the wretched Belshazzar , mourning to eternal Ages for his Intemperance : when worldly Mindedness would debauch thee , find out Nabal among the damned Spirits , and with that Sight fright the foolish Lust away : when Envy would enter into thy Soul , call out Cain from that unhappy Crew , and bid it see its Doom in his Funeral : when present Satisfactions would make thee slight the after hopes of Glory , bid the profane Esau stand forth from his fiery Cell to which he is condemned , and it will lose its Courage . Thou readest of the Syrians , how in a Consternation sent upon them from above , they fled in the Night , leaving all their Provision behind them . But what is this to the Consternation , the Judgment Seat of Christ will strike into that Man , who having slighted his Commands , is on a sudden ordered to come and answer the Reason of his Contempt ; and forced to leave all his vain Excuses and Apologies behind him . The Name of some Warriours hath frighted Men , Women , & Children ; and then how terrible will the Name of the Lord of Hosts be to them , that have fought against his Holy Spirit by their Stubbornness . O my Soul , Blessed is he that watches , and keeps his garments , lest he walk naked , and they see his shame , Rev. 16.15 . 3. Walk circumspectly every Day , and use that conscientiousness , you would use , were you sure , you should be summon'd to Judgment at Night . Say not , next Year , or when I have accomplished such a Business , I will trim my Lamp , and make it ready against the Bride-groom comes . Every Day to live in expectation of the Summons is the act of a Wise and Blessed Servant : And he that every Day walks with God , walks in a mighty sense of his Omniscience , and Omnipresence , and in his company , business , conversation , dealings , keeps God in his Eye , sets his Laws before him , walks as one resolved to please God in all things , le ts not a Day pass over his Head without doing some good , uses the World , as if he used it not , and if through inadvertency he slips , rises again presently , and arms himself with fresh resolutions , is the Person , that lives every Day , as if it were his last Day . Sinner , wert thou sure , that this Night thou shouldst be summon'd to the Bar of God , wouldst thou swear and lie , and dissemble , and be Cholerick , or backward to good works ? Live , as if thou wert sure of it : For suppose thou continuest in the Land of the Living that Night , thou losest nothing by this preparation , nay , thou art a mighty gainer by it , for hereby thy Soul is refresh'd thy Mind preserved in an excellent temper , thy Goodness strengthen'd , thy Graces renew'd , thy Affections enlarg'd , thy Understanding enlightned , thy Will made more tractable , thy Spirits eased , thy Calmness maintain'd , and thy very Body kept in Health . God loves thee , the Promises of the Gospel belong to thee : Devils cannot hurt thee , thou livest like a Christian , actest like a Man of Reason , preparest for thine own quiet , thy Condition is happy , thy Estate safe , thy Life out of danger , thy Conscience clear , thy Confidence in God encreases , thy Satisfaction swells , thy Comforts grow bigger , and thou freest thy self from that Mire and Clay , in which so many Souls do stick , and deliverest thy Soul from that terrible Pit , which swallows up so many imprudent Travellers . 4. When ever you see , or hear of the judicial Process of a Malefactor , think , and reflect upon this Day . Think how terrible the sight of the judge is to the guilty Prisoner , and how much more terrible the sight of a Majestick God , will be to the unhappy Sinner that would not be kept in by the Laws , and Sanctions of the great Commander of the World , and stood more in awe of a Child , or Servant , when he was going to commit lewdness , then of him , who gave him life , and being : Think how the Malefactor is frighted & confounded with the vast company of Men , and Women , that crowd in to hear his Tryal , and how much more the impenitent Sinner will be ashamed in the last Day , when all the People that have been since the Creation of the World , will look upon him , and hear , what his fate will be ; some Orators have been struck dumb with the greatness of their Auditory , what effect then may we suppose will the Congregation of Mankind have upon a wretch , that never saw the hundred thousandth part of them before ? Think how it must be with the Malefactor , before the Sentence of Death passes upon him , how heavy his mind is , how Melancholick his Thoughts , how drooping his Spirits are , and what Palpitations he feels about his Heart , and how far greater the heaviness of the sinful Soul must be , before the Sentence of Condemnation proceeds against her , from the mouth of God , how much more sad remembrances , how much more dismal reflections will seize upon her ! And if it be so sad with her , before the Sentence be past , what trembling and horrour will invade her after it ? A Malefactor here on Earth may yet entertain hopes of Pardon , his Prince may be merciful , pitty the distressed condition of his Family , remember past services , and relent , and change the Sentence , but the sinful Soul once condemned to suffer , hath no hopes of forgiveness , no hopes of being Repriv'd , no hopes of being released , not but that God is infinitely more merciful , then the meekest Prince on Earth can be , but the time of Mercy is past . Once he was merciful to her to a Miracle , his Mercy was her Shield , Mercy did encompass her , Mercy lay entreating of her , Mercy courted her , Mercy though abused , came again , and tried new arguments , Mercy followed her , Mercy preserved her from a Thousand evils , Mercy would not suffer the roaring Lion to touch her for many years , Mercy stood by her , even then , when she desperately affronted her Maker , Mercy was patient towards her , Mercy wept over her , Mercy call'd to her , Mercy would have pull'd her away from her Errors , but she thrust this bright Angel away , would have none of it , made light of it , laught at its charms , despised its entreaties , scorned its carresses , disregarded its smiles , refused its offers , rejected its embraces , and therefore cannot seed her self with hopes of Pardon now . Nay , the Malefactor here on Earth , when Men will not Pardon , hath yet hopes , that upon his true Repentance God will Pardon him , but the Soul , that departs hence in a sensual , carnal condition , the same she lived in , hath no higher Court to appeal to , none above God to make her moan to , none beyond the supream Lawgiver to address her self to . The God the hath despised , and whose Mercy could make no impression on her , is to be her last Judge , and therefore how much more disconsolate must her state be , then the condemn'd Malefactor's here on Earth ! 5. Whenever you converse with sick and dying men , and are present , when their Breath leaves their Bodies , think , and reflect upon this day : Think with your selves , This man is going to be judged , his Soul is entring into the Territories of another World , to know , what her everlasting state must be : This will shortly be my case . I must ere long follow her to God's Tribunal ; here my stay will be but short ; here I have no continuing City ; here I am not to tarry long ; my Friend , that 's gone , shews me the way , that I must go . I saw him expire , I heard his last groans , I was by , when his Eye-strings broke , if the Lord Jesus gave him any assurance of his favour , before he died , with what chearfulness will his Soul meet her Bridegroom in the Air , how welcome will he be in the Court of the great King ! What rejoicing will there be , when he , and the other glorified spirits behold one another , and they see that one more is added to their Number , for there is no envy in Heaven , no grudges , no fretting , because so many are admitted into the Everlasting Mansions , but the more holy Souls do enter there , the more their joy encreases : If this my Friend hath lived above the World , while he lived here , with what gladness , will his Soul be brought , and enter into the Kings Palace ! How will his Name be remembred there ! How kindly will Angels talk of him ! How favourable will the Judge be to him ! but if his Devotion and Piety hath been but Paint and Shew , what a surprize will it be , immediatly upon his coming among the spirits of another World to be arrested at the suit of the Great God , and to be carried away to his Tryal ! He is taken away from his sick Bed , but should his Soul be sent away with a Curse , how much worse will Hell be , then his sick Bed ! In a sick Bed Physick may yet give some ease , but Hell scorns all Medicines , no Drugs are of any use there , no Cordials , no Cataplasmes are to be found there , no vulnerary Herbs grow in that Wilderness : On a sick Bed , Friends may yet comfort us , but in Hell , there is no Friend , all are Enemies , all hate one another , because none can deliver the other from his Torments : In a sick Bed Neighbours may give their advice , but in Hell no advice can be given , for the Inhabitant are not capable of taking it : The Devils indeed may advise them to speak evil of God , because of the irreversible doom they lie under , but that 's a Remedy infinitly worse then the Disease , and they that follow this counsel increase God's Anger , and their own Plagues , and as they venture upon new Sins , so God must inflict new Curses , and try new Rods , and new Scourges , which makes the misery truly infinite . Such Reflections the sight of a sick and dying Man will cause ; nor is this judging of his everlasting and final State but a mere conditional Meditation , undertaken for no other end , but to affect our own Souls with the day of God's righteous Judgment , to improve our own Thoughts , and to make a holy use of such Occasions , as God's Providence thinks fit to present to us . 6. Whenever you go to a Funeral , think of this Day of Judgment . When you see the Mourners go about the Streets , when you your selves accompany the Corps to the Grave , think of the great Sentence the Soul will receive upon her Approaches to the Throne of the Heavenly Majesty . St. Hierom describing the Funeral of the happy Paula , that famous Saint , who while she lived here , was Eyes to the Blind , a Nurse of the Poor , a Staff to the Lame , and an Example to all religious Persons , tells us , That when she was dead , there were heard no Shrieks , no Howlings , no Weeping , no despairing Lamentations , but Psalms , and Hymns , and spiritual Songs : her Corps was carried to the Grave upon Bishops Shoulders , Prelates carried Lamps and Wax-Candles before her , and a Quire of Singing-Men accompanied her to her Tomb , and most of the People of Palestina came together to attend the Funeral . The Monks crept out of their Cells , the Virgins from their Retirement , and good Men , in all Places thereabout , thought it Sacriledge not to pay the last Office to her . The Widows and Orphans , as in the case of Dorcas , came , and shew'd the Garments she had made for them ; and all the indigent and needy cryed , they had lost a Mother : and for three Days , Psalms were sung in Greek , Hebrew , Latin , and Syriack ; and every Body celebrated her Funeral as if it had been their own . When you behold the Funeral of such a holy Person , think , how with far greater Pomp the Angels meet her Soul at the Gates of Heaven , and on their Shoulders , carry it to the Throne of everlasting Mercy . Think how joyfully those blessed Ministers conduct such a Soul to her eternal Rest , and how they triumph that she is deliver'd from the Burden of the Flesh , and advanced from a Valley of Tears , to a Place of endless Glory . When the great Constantius died in Brittain , his Ashes were put in a golden Chest , and with great Pomp carried through France , and Italy , to Rome ; but , think how far greater Honour it is , for such a holy Soul to be convey'd by the Spirits of Light into the City coming down from Heaven , prepared as a Bride adorned for her Husband , the twelve Gates whereof are twelve Pearls , and the Streets pure Gold , as it were transparent Glass . On the other side ; when you see the stately Funeral of a voluptuous and sensual Man , such as Attila was , the Souldiers tearing their Hair , the Courtiers weeping , the Body wrap'd up in Silk , the Guard proclaiming his valiant Actions , and Monuments erected upon the Grave , of Gold , of Silver , and of Iron ; think on the more dismal Funeral of his Soul , in case it was not wash'd here with the Waters of Repentance , and which is the greatest Purification , with the Blood of Jesus : think , if the Soul be for ever separated from the glorious Presence of God , and commanded away into everlasting Darkness , not all the stately Monuments raised for the honour of her Body will qualifie her Misery in the other World ; not all the Acclamations or Applauses of Flatterers will give her any Comfort , not all the Riches she enjoy'd on Earth , nor all her Wealth and Greatness , and Dominion , will there extinguish the least Spark of Fire her Conscience will feel . This dreadful Funeral will be attended with crouds of unhappy Spirits , who , instead of mourning , will rejoyce at the Guest that 's come into their Tents , and Lycaon like , cover her with eternal Darkness . Such a Soul is laid in a worse Grave than her Body , even in the burning Lake , where the Misery is proportion'd to her former Sins , and her Conscience frighted with Scenes of Horror ; and the Remembrance of her quondam Pomp encreases her Discontent and Anguish : think of this , and learn to be sober ; think of this , and learn self-denial : think of this , and learn not to love the World : think of this , and learn to secure the Light God's Countenance : think of this , and learn to honour them that fear the Lord : think of this , and learn to do good in your Generation . 7. To avoid the Terror of this future Judgment , judge your selves here on Earth ; for if we would judge our selves we should not be judged , saith the Apostle , 1. Cor. 11.31 . Then we judge our selves , when we confess our particular Errors , and condemn our selves for the Commission ; when with Grief , and sorrow of Heart , and Indignation against our selves , we do acknowledge , that we have abused the Divine Mercy , and by so doing deserved his taking his holy Spirit from us ; when we lay his Threatnings before us , and confess that these Plagues are due to us , and that we have deserved them , and wonder at the Patience of God that hitherto hath been loath to give order to the destroying Angel to seize on us ; when , from a sense of our Neglect and Sins , we cry , It is a bitter thing and evil , that we have forsaken the Lord , and that his Fear hath not been in us , and are so convinced of our Demerits that we can give no other Reason for our Escape and Preservation so long , but God's infinite Goodness ; when we are angry with our selves for our imprudence in neglecting so great Salvation , and study , how to be revenged upon our Corruptions ; when we decry our inward , and outward failings , and are resolved to mortifie them , were they as dear to us , as our right Hand , and Foot , and the Apple of our Eye ; when we erect a Tribunal in our Souls , and bid our disorderly Thoughts , and Words , and Actions appear before us , and give an account of their behaviour , and finding they have been exhorbitant , lash them into better manners ; when we lay mulcts on our inordinate desires , in case they will not yield , and put our Flesh to some more than ordinary trouble , in case it will not be kept within its due bounds , and limits ; when we punish our Eyes , by fixing them so many hours on Heaven , or on the Word of God , because they gazed on things , which God hath forbid ; when we chastise our Ears with hearing so many Sermons , because such a Day , they listned with pleasure to an offensive story ; when we inflict silence upon our Tongues for some days , because such a time they spake things either undecent , or injurious to our Neighbours ; when we bid our Feet keep at home for a considerable time , because they ran into evil Company , when they should not ; when we deny our Body its necessary Food and Refreshment for some time , because it pamper'd it self such a Day , and plaid the wanton ; when we will not let our sensual Appetite enjoy its harmless , and innocent delights for a certain time , because the other Day it it was greedy after outward and carnal satisfactions ; when we suffer our selves to be reproached without answering because such a Day we flew out into an unruly passion . This is to judge our selves , and they that do so , may be confident , they shall not be condemn'd with the World , in doing so we do that to our selves , which God would have done to us , if we had continued impenitent , & & insensible , and take that vengeance of our selves , which God would have taken of us in a severer manner , in case we had not bethought our selves ; and thus we prevent his anger , and shew , that we dread his Wrath , and seek his Love , that his Threatnings fright us , and that we have just apprehensions of his Indignation ; and such men the Holy Ghost counts happy , for , blessed is he , that feareth always , saith the wise Man , Prov. 28.14 . 8. In your Actions , regard not so much how they are relish'd with Men , as whether they will hold Water , and endure the Test , before the Judge , when your naked Souls must appear before him . Abundance of our Actions appear plausible to men , who see no further , then the outside , but let 's consider , whether they will bear the piercing Eye of this All-seeing Judge ; it 's true , should God lay our Righteousness to the Line , and measure our Religious actions by the exact Rule of his Wisdom , Justice , and Holiness , he would spy innumerable flaws even in the Services of the devoutest Person living , but he proceeds not according to that rigour , but upon the account of the Great Mediator vouchsafes Grains of allowance for accidental infirmities , and incogitancies , and unforeseen , and involuntary slips and the sincerity of a good work is that , he chiefly takes notice of , whether the intention was good , whether the design was Holy , whether Love was the Principle of it , whether it was without reserves of some secret sin , whether there was candour , and ingenuity in it , and whether the offering was free , unforced , unconstrain'd by any outward Motive , and whether Charity lay at the bottom . Many of our Actions may want these qualifications of Sincerity , and yet appear specious , and gay , and glorious in the Eyes of Spectators , and those we converse withal : Look not Christians on the commendations of your Neighbours in your acts of Piety , but on the commendations of that Judg , to whom ye must give an account , for not he that commends himself , or whom men commend , is approved , but whom the Lord commendeth , 2 Cor. 10.18 . If he do not commend our works , all the approbations of Mortal men , will do us but little good another day ; and serve only to tell us , that we were cheated by those Encomiums . Alas ! How many men are counted Just , and Righteous , Honest , and Good here on Earth , whom the Great Judge will not find so , when he comes to examine their deeds by the Rule of Sincerity ! Sirs ! matter not , whether men do look upon you as devout , but see , that God may esteem you so ; Alas ! what doth it signifie , that men call me Religious , when God knows , I am an Hypocrite ? What comfort can it be to me , that men think me charitable , when God sees , I give Alms to be seen of men ? What will it profit me , that men call me Zealous ; and Fervent , when God sees , that gain , and profit is the cause of it ? What doth it avail me , that men say , I pray well , when God sees , I study to please the Company ? What great matter is it , that men applaud me for a single Virtue , when God sees I am partial in my Obedience ? What great advantage can it be to me , that men say I am humble , when God sees pride in that very humility ! The Apostle therefore bids us look to the manner of our performances ; He that gives , let him do it with simplicity ; He that rules , with diligence ; He that shews Mercy , with cheerfulness ; Let love be without dissimulation , be kindly affectioned one to another with Brotherly love , &c. Rom. 12.8 , 9 , 10. So , when you pray , let your Hearts breath out holy Desires ; when you sing , let your Minds bear a principal Part in the Hymn ; when you come to the Table of the Lord , let your Souls be touch'd with the love of Jesus ; when you are kind to your Neighbours , banish all sinister Designs ; when you express any holy Fervours , let God's Glory be in your Eye ; when you discharge any part of your Duty to God and Man , let a cheerful Obedience to the Gospel be the Motive : Do all this as unto God , not as unto Men ; do it , as if no Creature saw you ; do it , as if none but God were before you ; do it , as if you were to be summoned this Moment to Judgment : such Services will endure the Probe , such Devotions will stand good , such Acts of Piety will hear searching , such Works God himself will be a witness to , that they were wrought according to his Will , and by the Power of his holy Spirit . 9. What Injuries you receive in this World from Men , bear them patiently , out of regard to this great Day of Judgment , when God will set all things to rights , and take care that you lose nothing by your Sufferings . Rejoyce Christian in thine Innocence , which God intends to proclaim in this Day before all Men and Angels . He 'll wipe off all the Dirt and Aspersions that are thrown upon thee , in this day : He will bring forth thy Righteousness as the Light , and thy Judgment as the Noon-day . What need'st thou take notice of an Affront offer'd to thee , when thy God stands engaged to take notice of it with a Witness in this day ? What need'st thou seek Revenge , when thy Master , whom thou servest , is resolved to judge thy Cause in this Day ? What need'st thou fret and rage at the Contempt , Men put upon thee here , when thy great Lord will be sufficiently angry with the Offender in this day ? What need'st thou grieve that Men abuse thee here , when thy Sovereign Master will grieve every Vein of the Reviler's Heart in this day ? What need'st thou be concerned for the Reproaches Men cast upon thee for thy Righteousness sake , when he , for whose Name thou sufferest , will vindicate thy Wrong , and call the Persecuter Fool for his Pains in this day ? Say not , At this rate there will be no living for me in the World ; trust that God , who hath promised to clear thy Innocence in this day , and he will hide thee under the shadow of his Wings , while thou art in this troublesome World : he that preserved Elijah , when Ahab , and Jezabel , and all the Prophets of Baal were enraged against him , knows how to keep thee in the Hour of Temptation . Ay , but Revenge is sweet ! What if it be so to Flesh and Blood ? it will prove bitter to thy Spirit : and if ever thou art saved , a bitter Repentance must come in , and salve the Wound ; and wilt thou prepare for a needless and uncertain Repentance ? How knowest thou whether God will after the Fact , give thee his holy Spirit to come to this Repentance ? And what Cruelty is it , when God is resolved to revenge thy Quarrel , that thou wilt needs revenge it too ? If thou revengest it , God will take no care to plead for thee ; but if thou leave thy Cause entirely to him , thy Wrong will be infinitely recompens'd in this day . Thus did thy blessed Master , who when he suffer'd , threatned not , but committed himself to him that judges righteously . Wilt thou boast of being his Disciple , and art thou loth to follow his Example ? Fear not , those Men who wrong thee now , will be sufficiently sorry for the Injury , either here , if ever they be truly converted , or hereafter , when the Almighty will convince them to their everlasting Grief , how much they were mistaken in their Verdicts , and what sinister Constructions they put upon thy Actions , how barbarous their Rage was against thee , how inhumane the ill Language they gave thee , and how unjust all their Reproaches were . Do but stay a little while , and thou shalt see it with thine Eyes : Have but Patience untill that appointed day , and thou wilt find , the Prophet was in the right , when he said , The Righteous shall rejoyce when he sees the Vengeance , so that a Man shall say , Verily , there is a reward for the Righteous , Verily , he is a God that judges in the earth , Psal. 58.9 , 10. 10. Consider particularly , That it will be more tolerable for Heathens , and professed Infidels at this day , than for Christians ; and not without reason . Treason is more excusable in a Stranger than in a Citizen or Domestick , and more may be pleaded for a sinful Life in a Pagan , than in one of Christ's own Houshold . A Heathen is obliged to God by the Right of Creation and Preservation ; but a Christian hath , besides these , Baptism , and his Vows , to tye him : his Motives to the Fear of God are stronger than they can be in other Religions . Where the greatest Rewards are , there we may justly believe People will be most industrious , most laborious , and most sedulous . No Religion proposes those rewards , that Christianity doth . The Heathens either had doubtful Apprehensions of an everlasting Happiness , or were Strangers to the nature of it . Among us this endless Glory is not only professed , but most clearly revealed ; we are sure of it , confident of it , have no reason to dispute the certainty of it , and the nature of it is discovered to us by him who came out of his Fathers Bosom ; therefore he that under these Manifestations proves careless and negligent of God's Love , can have no Excuse . And as Heaven is or may be seen in all its Glories among us , so we are assured of a burning Lake , of an endless Misery , which attends the unconscionable , and disobedient ; whereof the Notions of Pagans , and Idolaters , were but dark , and consequently we have a stronger Bridle to curb the Violence of our sinful Desires than they ; and therefore this must make our Doom more terrible . The helps we have to arrive to Vertue are not only more in number , but more powerful , our Knowledge is greater , our Instructions greater , our Illumination greater , our means of Grace richer ; and we have greater Examples of Holiness than ever Heathens had ; we have besides Philosophy , and the Law of Nature , the Sacred Scriptures , and besides Conscience , the Spirit of God to exhort us , to reprove us , to admonish us , to assist us , and to help our Infirmities . If a Heathen sin , he doth but stumble in the dark ; if a Christian sin , he falls at Noon-day . We have Sacraments to bind us to a perfect hatred of Sin ; and Semiramis took no more pains to fence her City with Brick Walls , than the Almighty doth our Souls from falling a Prey to the Prince of Darkness ; nay , our Impediments in our way to Bliss are less than the Pagans had : by Baptism , and the Power of Christs Death , the Powers of Darkness are broken , the Devil's Strength is much abated , his Arrows are not half so fiery as once they were . The Heathens have far greater Obstacles . The Devils Power among them seems unlimited , and therefore for us to fall a Prey to this Enemy , for us to yield to his Suggestions , for us to be drawn into his Net , will scarce admit of a charitable Apology . These things are now made light of ; but nothing is more reasonable , then that they who have abused the greatest Mercy , should feel the severest Lashes ; Christian , why should God give thee greater Light , and greater advantages , then to other men ? They are men of the same passions , thou art of , and they are Flesh , and have Reason , and are God's Creatures ; and depend upon his Providence , as well as thou ; & why should God make a difference betwixt thee & them ? No other Reason can be assigned , but his undeserved compassion . Thou wicked Servant , had thy Master a greater kindness for thee , then for thy fellow Servants , and could not this distinguishing kindness prevail with thee to be faithful , and loyal to him ? Thy ingratitude is abominable , and thy torment shall be proportionable : Thy impiety was intolerable , and thy flames shall be so too : Thy baseness is inexpressible , and thy plagues shall be so too : Thy unworthiness is uncommon , and thy agonies shall be so too : Thou deservest a bitterer Cup , and thou shalt drink it too . If God should not punish thee more then Heathens , he would be partial , his Honour would suffer in the indulgence , and he hath but little encouragement from thy good nature to lessen his Wrath and Fury . Dionysius talked Atheistically , as well as thou , but he had no Scripture to direct him ; the Sybarites were luxurious , as thou art , but they knew not what the Gospel meant . Novellius , Torquatus was given to drunkenness , as thou art , but he never made Vows against it in a Sacrament of Baptism . Tarquinius was proud , as thou art , but he never heard of the humble Jesus . Julia was vain in her dress , and habit , as thou art , but she understood not , what the stupendious Work of Redemption meant . Decius Mundus was lecherous as thou art , but he was not acquainted with a Holy , Sanctifying Spirit . Themistocles was envious , as thou art , but he never heard God speaking to him , by his Son. Epicurus was careless of a future Immortality , bu he had not Ministers to preach to him . Simonides was covetous , as thou art , but he knew of no Articles of belief . Philagrius was cholerick as thou art , but he made no profession of Goodness and Religion . Sisamenes was unjust as thou art , but he never heard , that the Unrighteous are not to inherit the Kingdom of God. Vnidius was uncharitable as thou art , but he had not that Cloud of Witnesses , those holy Examples that thou hast . Sardanapalus minded nothing but his Lusts , and Belly , as thou dost , but he never heard of a Crucified Saviour . Democles was a flatterer and dissembler , as thou art , but the Terrors of the Lord were never manifested to him . All which advantages thou possessest above these Pagans , therefore it must needs be more tolerable for Sodom and Gomorrah at the Day of Judgment , then for thee . 11. Let the process of this Day among other Vertues , engage you particularly to a practical Charity , and readiness to do good to others , who are under affliction , especially where God hath blessed you with conveniences , and superfluities ; for the Judge is resolved to insist upon this Vertue more then others : This he has not only assured us of , Matth. 25.34 , 35 , &c. but it is also the most reasonable thing in the World , that we who hope to find Mercy in that Day , should be acquainted with the shewing Mercy to Christ's distressed members here ; or it is Christ's Rule , that with what Measure we mete here , with the same Measure it shall be meted to us again ; and to this purpose the Apostle , He that soweth sparingly , shall reap also sparingly ; but he that sows bountifully , shall reap also bountifully , 2 Cor. 9.6 . — The Virgins that wanted Oyl , were excluded from the Wedding-feast , when the Bridegroom came , that Oyl was Charity , which therefore the good Samaritan poured into the Wounds of the distressed Man ; and as Oyl supples the Joints , gives ease to the part , which is in pain , and is an ingredient of most Chirungical Operations , so Charity relieves the Miserable , and refreshes the Calamitous , and hath an influence upon all other Virtues . It was therefore wisely said by that pious Duke of Savoy , when one ask'd him , where his hunting Dogs were ; he led them into his Hall , where abundance of Lame , and Blind , and Poor People fed at his cost and charges ; these faith he are my Dogs that serve me in my hunting after Heaven and Happiness : All other Vertues lose their glory , where Charity doth not bear them company . To this Vertue we are born , and it is the most easie of all the rest , and therefore to want it when we come before the Judge , must needs turn his Face , and Favour from us . And it is remarkable , that the Judg represents all the acts of Charity , he reckons up in this Day , as done to himself , I was an hungred , and ye gave me meat : I was a thirsty , and ye gave me drink , &c. whereby he doth not only intimate the close union , and communion , the poor Man hath with him , insomuch that he is one with him , but shews , that in our Alms , and doing good we must have respect chiefly to Christ Jesus . Let the Man , that begs thy Charity , or wants thy Relief , be brought to Poverty by his own folly , let him be wicked , let him be ungrateful , give him with respect to thy Saviour ; look upon Christ , when thou dost supply his wants ; have the Lord Jesus in thine Eyes , regard not so much the poor Man's Nature , because he is of the same Flesh with thee , nor so much his Relation , because he is of Kin to thee , nor so much his Country , because he is of the same Town , that thou art of , nor so much his Religion , because he professes the same Faith with thee , nor so much his Person , because he is a Gentleman , nor so much his readiness to extol thy bounty , as the Love and Charity of the Holy Jesus to thy Soul and Body . Have that in thine Eye chiefly , when thou openest thy Hand , let him be in thy Mind , when thou distributest thy bounty ; this makes thy Charity amiable , and acceptable and fit to be proclaimed , and commended in this Day . And indeed , How dost thou know Christian , but that thy Saviour may sometimes disguise himself , and appear to thee in the shape of a poor Man , and wilt not thou give freely , wilt not thou give cheerfully , wilt not thou give readily , since thou knowest not , but thou mayest give it to thy Saviour himself ? And how glorious an Encomium will it be in the last Day , to hear him say before the World , I was naked , and this good Man cloathed me , I was in Prison , and he visited me ! The three Angels of Old disguised themselves in the shape of Travellers to try Abraham's hospitality , and from hence possibly came the heathenish Fables , that their Jupiter came in the Habit of a poor Man to Philemon , who entertaining him , Jupiter made his House a Temple , and the Owner , the Priest of it ; and that Apollo coming as a Traveller to Mydas and being kindly entertain'd by him , rewarded his Bounty with vast Wealth and Riches ; though we have no warrant from Scripture to believe that Christ doth actually disguise himself to us in such shapes , and appears to us to try our Charity , yet it is no impossible thing , and we may piously believe it , thereby to encourage our selves to cheerful Contributions , lest finding us hard-hearted , and ill-natured , covetous , and incompassionate he deal with us , as Jupiter among the Heathens , is said to have dealt with Lycaon , whom when he came to visit , as a guest , and found cruel instead of being hospitable , he turned him into a Wolf. Christ hath threatned the hard-hearted a worse , and stranger Metamorphosis , for they that will not be like him in doing good , shall be doomed to be like Devils , to mourn and lament as they , and to Eternal Ages too , for this is the Sentence , Go into Everlasting Fire , prepared for the Devil and his Angels , for I was an hungred , and ye gave me no meat , &c. Mat. 25.41 , 42. 12. Let nothing discourage you from admiring those men who have always lived in the Thoughts , and Contemplation of this future Judgment ; we admire men for their Parts Abilities and Accomplishments ; we admire Aristotle for his Learning , Archimedes for his Mathematicks , Socrates for his Gravity , Absolum for his Beauty , Achitophel for his Policy , Saul for his Tallness , Arion for his Musick , Asahel for his Nimbleness , the Men of Benjamin for their Skill in Slinging , Darius for his Gratitude , Cicero for speaking , Virgil for Poetry , Vrbino for Painting , &c. but these are poor things for our Reason to admire ; Men that live Day and Night in a sense of this future Judgment , live continually in expectation of the Archangel's Trumpet , or the Summons of Almighty God , these are the Men , whose Praise we ought to shew forth in the Gates . Let others admire Demosthenes for his Rhetorick , I will admire St. Paul , who so look'd at the things not seen even at this Judgment , as to rejoice in Tribulation , and though troubled on every side , yet was not distressed , though perplex'd yet was not in despair , though persecuted , yet was not forsaken , though cast down , yet was not destroy'd , appeared to the World , as sorrowful , yet was always rejoicing , as poor , yet made many rich , as having nothing , and yet possessed all things , 2 Cor. 4.7 , 8 , 18. 2 Cor. 6.10 . Let others admire Arcesilaus for his Prudence , Scipio for his Fortitude , Aristoclides for his humanity . Pythagoras for his Philosophy , I will admire the Primitive Believers , who stood in such awe of this Great Day , that their constant Thoughts and Contrivances were , how to resist their Adversary the Devil , and upon this account stood fast in Faith , quitted themselves like Men , were strong , and always abounding in the work of the Lord. The thoughts of this Day made them vigilant , sober , heavenly minded , despisers of the World ; charitable , kind , tender-hearted , fruitful in all good works , and why should we delude our selves , or fancy we need not do so , or that they did more then they ought to have done . The Best of Men , the Wisest Men , the Holiest Men that ever lived , have been frighted over-awed , supported , preserved in goodness by the contemplations of this Day , and therefore if we are not , it 's no sign , that we are wiser then they but that we are more stupid ; we are all ambitious of participating of their glory , and why should we be afraid of taking the way , that led them to it . These are the men , who choose the better part . These are the men , who though laugh'd at by the World , are a Crown of Glory , and a Royal Diadem in the Hand of their God ; and for their Shame they shall have Double , and for their confusion , they shall rejoice in their portion . Their light shall come , the Glory of the Lord shall rise upon them : They shall break forth on the right Hand , and on the left , and in Righteousness shall they be established : They shall dwell on high , their place of defence shall be the Munition of Rocks ; Bread shall be given them , their Water shall be sure : Their Eyes shall see the king of Glory in his Beauty , they shall behold the Land , that is very far off ; even the Land , where Rivers of Pleasure flow , where no Tears are to be seen , no Sorrow to be found , no anguish to be heard of . These are the Men which at last shall sit down in the Throne of God , and having suffered Hunger and Thirst with the Holy Jesus here , shall Eat , and Drink at his Table in his Kingdom . These Men will at last be look'd upon with greater fear and reverence , then now they are , and when the bruitish World shall see them advanced to the highest Seats of Bliss , and behold that these which once were the most contemptible Creatures , shall judge the World with the Son of God , they will change their Voices , and with the Maltheses be ready to call them Gods , whom but a little before they condemned , as Varlets and Villains . I conclude this discourse , with St. Peter's exhortation , 2 Pet. 3 9 — 15. The Lord is not slack concerning his Promise , as some men count slackness , but is long suffering to us ward , not willing , that any should perish , but that all should come to Repentance . But the Day of the Lord will come , as a Thief in the Night ; in the which the Heavens shall pass away with a great noise , and the Elements shall melt with fervent heat ; the Earth also , and the works that are therein shall be burnt up ; seeing then , that all these things shall be dissolved , what manner of Persons ought ye to be in all Holy Conversation , and Godliness , looking for , and hastening unto the coming of the Day of God , wherein the Heavens , being on Fire shall be dissolved , and the Elements shall melt with , fervent heat ; Nevertheless we according to his Promise look for New Heavens , and a New Earth , wherein dwells Righteousness , wherefore Beloved , seeing that ye look for such things be diligent , that you may be found of him in Peace , without Spot , and Blameless . FINIS . ERRATA . PAge 38. line 13. read Farms , p. 4.5 . l. 1. r. To let the World see the Bands . p. 55. l. 12. r. persons are , who are employ'd . p. 210. p. 10. r. imitation . BOOKS Printed for , and sold by Mark Pardoe at the Sign of the Black Raven , over against Bedford House in the Strand . Doctor Horneck's best Exercise , 8 o. Dr. Hooper's Sermon before the King on the Fifth of November . — His Sermon before the Lord Mayor . Sir William Petty's Essay in Political Arithmetick ; 8 o. — His Observations on Dublin Bills of Mortality , 8 o. Novels of Elizabeth Queen of England , containing the History of Queen Ann of Bullen , in Two Parts , 12 o. Observations on Feavers , 12 o. Plain Man's way to Worship , 12 o. Becteri Minera Arienaria , 4 o. mdash ; De nova Temporis , 4 o. Holder's Elements of Speech , 8 o. Charras Experiments on Vipers in 8 o. Notes, typically marginal, from the original text Notes for div A44515-e130 Socrat. Eccl. Hist. l. 1. c. 7. Notes for div A44515-e1470 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24.25 . Plat. in Phaed. Ps. 8.6 . 1 Sam. 15.23 . Es. 1.3 . Lam. 1.12.13.14 Chrysost. Homil . 2. in 2 Thessalon . Rev. 22.15 . Zephan . 1.14 , 15 , 16 , 17 , 18. Prov. 5.11 , 12. Happy Asectick , p. 425 . & Seqq. Philip. 4.4 . Eccl. 2.4 , 8 ; 10 , 11. Gen. 4 21. Council . Eliber . c. 79. Council . Constantinop . 6. c. 50. Es. 3.18 , 19 ▪ 20 , 21. 1 Tim. 2.9 , 10. 1 Pet. 3.3 , 4. De Serm. in monte lib. 2. 1 Tim. 2.9 . 1 Pet. 3.3 . Vid , Cyprian . de Habit. virg . Ed , Oxon. p. 95. Esth. 14.16 . Cyprian de Habit . Virgin. 1 John 2.15 , 16. Rev. 17.4 . Tertull. de cult . Faemin . lib. 2 , c. 13. Vid. Celada commentar . in Judith , c. 10 Plutarch . in Apophthegm . Aelian var. Hist. l. 8. Rom. 8.9 . Rom. 8.5 . Platin. in Paul. 2. Euseb. lib. 5. c. 15. Gregor . Naz. in laudem Gorgon . De Habit. virg , p. 100. Homil. 31. in Matth. Vid. P. Martyr . loc . com . class . 2. c. 11. P. Mart. loc . cit . Summ. Part. 2. tit . 6. c. 6. § 3. De Bell. Belg. l. 1. Hom. 49. in Matth. De vanit . scient . c. 18. Ps. 119 47. Exod. 23.13 . Vid. Gerh. Joh. Voss. de Idol . l. 2. c. 8. Matth. 5.13 . Ephes. 5.4 . Mar. 8.38 . Salvian . degubern . Dei. lib. 6. Tertul. de spect . c. 15. c. 15. c. 15. c. 16. c. 17. c. 23. c. 23. c. 25. c. 25. c. 26. c. 26. c. 27. c. 29. 2 Cor. 6.4 , 5. Pro. 7.14 . Vid. Dre●●l . Tribun . Christi . l. 1. c. 8. § 5. In Epitaph Paulae Rom. Rev. 21.2 , 21. Psal. 37.6 . 1 Pet. 2.23 . Matt. 11.22 . Luke 6.38 . 
A41462	----	A winter-evening conference between neighbours in two parts. Goodman, John, 1625 or 6-1690. 1684 Approx. 410 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41462 Wing G1129 ESTC R15705 13594017 ocm 13594017 100726 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41462) Transcribed from: (Early English Books Online ; image set 100726) Images scanned from microfilm: (Early English books, 1641-1700 ; 788:29) A winter-evening conference between neighbours in two parts. Goodman, John, 1625 or 6-1690. [8], 232 p. Printed by J.M. for R. Royston ..., London : 1684. Written by John Goodman. Cf. BM. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Judith Siefring Sampled and proofread 2008-01 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Winter-Evening CONFERENCE BETWEEN Neighbours . In Two Parts . PART I. Prov. 27. 17. As iron sharpeneth iron , so doth the countenance of a man his friend . LONDON , Printed by J. M. for R. Royston Bookseller to His most Sacred Majesty , 1684. THE PUBLISHER TO THE READER . Courteous Reader , I Must on the behalf of the Persons concerned in these Papers now in thy hands , bespeak thy Candour in two or three Particulars following . First , That thou wilt not suffer thy Curiosity to carry thee so far as to be very inquisitive who they were or where they dwelt who held these Conferences ; for besides that the knowledge thereof would be of no use , there are several other reasons why I cannot gratifie thee therein , further than by giving their true Characters , which thou wilt find subjoyned . Secondly , That whereas at the entrance of these Conferences , and perhaps also here and there in other parts of them , thou mayst observe some short touches of mirth , thou wilt not be offended at them as ill comporting either with the gravity of the Speakers , or the seriousness of the Design . For if thou consider the humor of the Age , thou wilt not find thy self obliged to impute it to the levity of Sebastians temper , but to his discretion and wisdom , that he doth accommodate himself to those he would gain upon ; as he that will catch Fish , must suit his Baits to their Gust and Phancy . Thirdly , Because it is not unlikely but thou wilt take notice , that the Interlocutors do now and then upon occasion use complemental Attributions towards each other , and applaud one anothers Wit or Eloquence ; which being now put in print , may to a severe Censor , seem to savour of ostentation , and look like clawing and flattering one another . Therefore thou art desired to remember , that this was done only amongst themselves and in private Conversation , where such kinds of Civility are usually practised without offence or imputation . As for the general Design of these Conferences , I make bold to tell thee , that it is apparently noble and generous , namely , to lead the way to more manly Conversation , especially amongst the better ranks of men , to demonstrate that the strictest Virtue is consistent with the greatest Prudence and Civility ; and in short , to raise the dejected and depressed Spirit of Piety in the World. The consideration hereof incouraged the Publication , and I hope will sufficiently recommend it to thy Acceptance . Farewel . The Characters of the Persons in the two following Conferences . Sebastian a Learned and pious Gentleman , who takes all occasions of ingaging those he converses with , in sobriety and a sense of Religion . Philander a Gentile and ingenuous Person , but too much addicted to the lightnesses of the Age , till reclaimed by the Conversation of Sebastian . Biophilus a Sceptical Person , who had no setled Belief of any thing ; but especially was averse to the great Doctrines of Christianity , concerning the Immortality of the Soul and the life to come : and therefore consequently was much concerned for the present life . Till at length awakened by the discreet Reasonings of Sebastian , and the affectionate Discourses of Philander , he begins to deliberate of what before he despised . Eulabes a truly prudent and holy Man , who made his life a study of and preparation for Death , propounded as an Example for Imitation , in the second Conference . The Argument of the first Conference . Sebastian visiting his Neighbour Philander , after a little time spent in Civil Salutations , is quickly prest by him to the too usual Entertainment of liberal Drinking : which Sebastian at first modestly and facetiously declines ; but afterwards more directly shews the folly and unmanliness of it . He is then invited to Gaming , which he also excusing himself from , and giving his reasons against : Philander complains of the difficulty of spending time without such diversions . Whereupon Sebastian represents to him sundry Entertainments of Time both more delightful and more profitable than the forementioned , amongst which , that of friendly and ingenuous Discourse : and from thence they are led on to debate about Religious Conference ; the Vsefulness , Easiness , Prudence and Gentility of which are largely demonstrated : of which Philander being convinced , inquires the way of entring into it , of continuing and managing of it . In which being instructed by Sebastian , he resolves to put it in practice . The Argument of the second Conference . In the former Conference , Sebastian having convinced Philander of the great importance of Religion , and the wisdom of making it as well the Subject of Social Communication as of retired Meditation : Accordingly they two meet on purpose this second time to confer about it . But Biophilus , a Sceptical Person , being in their Company , he at first diverts them from their design by other Discourse ; till after a while , under the disguise of News , he is wheedled into this Subject before he was aware : And then he puts them upon the proof of those Principles which they would have supposed . Vpon this occasion the foundations of Religion are searched into , and particularly that great Point concerning A Judgment to come , is substantially proved . Which being done , and Biophilus thereby rendred somewhat more inclinable to be serious , they then pursue their first intentions , and discourse warmly and sensibly of another World , and of the necessary preparations for it so long , till they not only inflame their own hearts with devotion , but strike some sparks of it into Biophilus also . A Winter-Evening CONFERENCE BETWEEN Two Neighbours AT PHILANDER's House . Sebastian . A Good Evening to you , Good Philander , I am glad to find you in Health , and I hope all your Family is so too . Philander . I humbly thank you , Sir , we are all well ( God be praised ) and the better to see you here ; for I hope you come with intentions to give us the diversion of your good Company this long Evening . Sebast . If that will do you any pleasure , I am at your Service . For to deal plainly , I came with the resolution to spend an hour or two with you ; provided , it be not unseasonable for your occasions , nor intrench upon any business of your Family . Phil. Business , Sir ! at this time of the Year we are even weary with rest , and tired with having nothing to do . Sebast . It is a time of leisure I confess , the Earth rests , and so do we ; yet I thank God my time never lies upon my hands , for I can alway find something or other to imploy my self in . When the Fields lye dead and admit of no husbandry , I then can cultivate the little Garden of my own Soul ; and when there is no recreation abroad , I have a Company of honest old Fellows in Leathern Coats which find me divertisement at home . Phil. I know the Company you mean , though I confess I have not much acquaintance with them ; but do you find it a melancholy thing to converse with the dead ? Sebast . Why should you say they are dead ? no , they are immortal , they cannot dye , they are all soul , reason without passion , and eloquence without noise or clamour . Indeed they do not eat and drink , by which only Argument some men now adays prove themselves to be alive , as Cyrus proved the Divinity of his God Bel. But these are kept without cost , and yet retain the same countenance and humour , and are always chearful and diverting . Besides , they have this peculiar quality , that a man may have their Company , or lay them aside at pleasure without Offence . Notwithstanding , I must needs acknowledge I prefer the Company of a good Neighbour before them ; and particularly I am well satisfied that I cannot spend this Evening better than in your conversation , and I am confident I shall sleep well at night , if first some friendly Offices pass between us . Phil. You doubly oblige me , good Sebastian , first in your great condescension to make me this kind visit , and then in forsaking so good Company for mine . Sebast . Your great Courtesie , Philander , interprets that to be an obligation upon your self , which is but self-love in me : for truly I am sensible that so great a part of the comfort of life depends upon a mans good correspondence with those that are near about him , that I think I cannot love my self unless I love my Neighbour also . And now , Sir , if you please , let us upon this occasion improve our Neighbourhood to a more intimate friendship , so that you and I who have hitherto lived peaceably and inoffensively by each other , may henceforth become mutually useful and serviceable to one another . Phil. O good Sebastian , you talk of self-love , but I shall be so far from it , that I must hate my self , and that deservedly too , if I lay not hold of so advantageous a proposal . Sebast . Dear Neighbour , no Complements I beseech you , that will spoil our design , and continue us strangers to each other . Phil. If I were used to Complement , yet I should be ashamed to make so superficial a return to an overture of so much kindness and reality ; but I am plain and hearty , and heartily I imbrace both your self and your motion . Maid , make us a good Fire . Come Sir , what will you drink ? Sebast . All in good time , Sir. Phil. Nay never in better time ; now is the season of drinking ; we must imitate the Plants , and now suck in sapp to serve us all the Year after : if you will flourish in the Spring , you must take in good juices in the Winter . Sebast . You seem , Philander , to dream of a dry Summer , however I 'le pledge you , for I am sure the Winter is cold . Phil. Well , Sir , here is that will abate the edge of the weather , be it as sharp as it can . This drink will make the Evenings warm , and the Nights short in spight of the season . Sebast . That would be a pleasant experiment , but have you tryed it ? Phil. Yes very often , probatum est ; but then you must take the full dose . Come fear it not , this will breed good Blood , cure Melancholy , and is the only Cement of good Neighbourhood . Sebast . Why then I hope our friendship will be lasting , for the Cement ( as you call it ) is very strong . Phil. You are pleasant Sebastian : but now that you and I are together , and under the rose too ( as they say ) why should not we drink somewhat briskly ? we shall know one another and love one another the better ever after . For , let me tell you , this will open our hearts and turn our very insides outward Sebast . That trick , Philander , I confess I have seen plaid , but I thought it a very unseemly one . Phil. I doubt you mistake me , I mean only that a liberal Glass will take off all reservedness in our conversation . Sebast . I understand you , good Neighbour , but with your Pardon I must needs tell you , that I have never been able to observe the Glass you speak of , to be so exact a mirrour of minds , but as often to disfigure and disguise men , as truly to represent them . Have you not found some men , who upon an infusion in strong liquor , have seemed for the present to be totally dissolved into kindness and good nature ; and yet as soon as ever the drink is squeezed out of these sponges , they become again as dry , as hard , and as rough as a Pumice , and as intractable as ever . Others you shall observe to Hector and Swagger in their drink , as if they were of the highest Mettle and most redoubted Courage , whose spirits nevertheless evaporating with their Wine ; they prove as tame errand Cowards as any are in Nature . Perhaps also you may have taken notice of a maudlin kind of Soakers , who commonly relent when they are well moistned , as if they shrunk in the wetting ; and will at such times seem to be very devout and religious , and yet for all this they continue as sottish as ever , as impenitent as a weeping Wall , and as insensible as the groaning Plank . Contrariwise there are some men , who in the general habit of their lives , appear to be very discreet and ingenious persons ; yet if contrary to their custome , they have the misfortune to be surprized with drink , they become as dull as Dormice , as flat and insipid as Pompions . I cannot think therefore that this Drink Ordeal is so infallible a test of mens tempers as you imagine ; or if it were , yet there is no need of it between you and me : We can candidly and sincerely lay open our bosomes to each other , without having a confession of our Sentiments forced from us , by this new-fashioned Dutch Torture . Phil. I must needs confess , Sebastian , that you raille at Tipling with so good a grace , that I cannot be sorry I gave you the occasion : but still I doubt you mistake me , I am not for scandalous and debauched drinking , but in a civil way between friends , to make our spirits light and our hearts chearful . Sebast . And , good Philander , do not mistake me , I am not of that morose humour to condemn all chearfulness ; neither do I take upon me to prescribe to every man his just dose , or think a man must divide by an hair , or be intemperate . I account good Wine as necessary as good Meat , and in some cases more necessary : neither do I doubt but a man may make use of it with a good deal of prudent liberty ; for I do not look upon the Fruit of the Vine , as the forbidden Fruit , or think so hardly of God Almighty , as if he gave us so good a Creature only to tempt and insnare us . Yet on the other side , I am perswaded , that a man may love his House , though he doth not ride upon the ridge of it ; and can by no means be of their opinion , who fansie there is no freedom but in a debauch , no sincerity without a surfiet , or no chearfulness whilst men are in their right wits . And I look upon the very conceit of this as reproachful both to God and Man , but the practice of it I am sure is the bane of all manly conversation . Phil. I have known some men oppose one vice with another as bad or worse ; and who whilst they railed at drinking , have in effect only made Apologies for ill nature : but you , Sebastian , though you speak some very severe things , yet attemper them with so much humanity , that I feel a kind of Pleasure , even then when you touch me to the quick ; therefore you that have so much good nature your self , will , I presume , make some allowances to complaisance in others . Sebast . Far be it from me to undervalue good nature which I have in so great esteem , that I scarcely think any thing is good without it : it is the very air of a good mind , the sign of large and generous Soul , and the peculiar Soil on which Virtue prospers . And as for that genuine fruit of it Complaisance , I take it ( if it be rightly understood ) to be that which above all things renders a man both amiable and useful in the World , and which as well sweetens as facilitates conversation : but the mischief is ( as it generally happens to all excellent things ) there is a counterfeit which ( assuming the name ) passes current for it in the World , by which men become impotent and incapable of withstanding any importunities be they never so unreasonable , or resisting any temptations be they never so dangerous ; but as if they were cripled in their powers , or crazed in their minds , are wholly governed by example , and sneakingly conform themselves to other mens humours and vices ; and in a word , become every mans fool that hath the confidence to impose upon them . Now this is so far from that lovely masculine temper of true complaisance , that it is indeed no better than a childish bashfulness , a feeble pusillanimity and silly softness of mind , which nakes a man first the slave and property , and tien at last the scorn of his Company . Wherefore it is the part of a good-natured man , neither so rigidly to insist upon the punctilio's of his liberty or property , as to refuse a Glass recommended to him by civility ; nor yet on the other side , to be either Hectored or wheedled out of his Christian name ( as we say ) and sheepishly submit himself to be taxed in his drink or other indifferent things at other mens pleasure . And if he shall fall into the company of those , who shall assume to themselves such at Arbitrary Power , as to assess him at their own rate , and prescribe their measures to him ; I do not doubt but that with a salvo both to good nature and civility , he may and ought so far to assert his own Dominion over himself , a with a generous disdain to reject the imposition and look upon the imposers as equally tyrannical and impertinent with those who would prescribe to me to eat their proportions of Meat , or to wear my Clothes just of their size . Phil. O Sir , your discourse is brave and wise and virtuous , but one thing is wanting to make me your Proselyte , which is , that I doubt it is not practicable ; you cannot certainly but ●e sensible how difficult a thing it is for modesy and good nature to oppose the prevailing humour of the age , which in plain truth is such , that now adays a man looks very odly that keeps any strict measures of drinking . Sebast . I am afraid it is too true which you say , and though I have no mind to reproach or much less to quarrel with the Age we live in , yet I confess to you , it is matter of regret and disdain to me to observe skill in good liquor ambitiously pretended to , as if it were a very considerable point of knowledge , and good drinking looked upon as so important an affair of humane life , that that time seems to be lost , in which the Glass goes not round , and the Cap and the Bottle seem to be the Hour-glass or the only measure of time . And this I the more wonder at , because the Air , the Climate , the constitutions of mens Bodies are not changed , and the Laws of Temperance are the same they were wont to be : and besides all this , I do ingenuously acknowledge the Age to be extraordinarily polite and ingenious ; I would therefore very fain know , but have not hitherto been able to satisfie my self , from what causes this change of mens manners in this particular hath arisen , and what hath brought this Tipling humour into fashion . Phil. You need not ask my opinion , for you have answered your self ; it is a fashion , and that you know is changeable without observable causes ; but because , perhaps , you think my unhappy experience may inable me to say something in the case , I will tell you : Fashions , you know , are commonly taken up for distinction sake ; for men do not love to appear in the Garb of those whom they hate or despise . Now there are a melancholy sort of People amongst us , that are wonderfully precise in their way ; men of a kind of Lessian Conscience , that pretend to do all things by measure , and indeed weigh every thing by scruples , and consequently ( whatever they are towards themselves ) are very severe in their censures of other men ; insomuch , that whatsoever is not just after their mode and humour , especially , if it look never so little aiery and light , they presently damn it as flat immorality and debauchery . These men ( however some of them may be well meaning and pitiable ) you will easily grant must needs be very troublesome in the World. But then there is another sort of men , who being of a more sanguine and cheerful temper , are not so strait-laced in their Principles , and consequently are apt to indulge themselves a far greater liberty of conversation ; and in detestation of the former , whom they observe to be often absurd and unreasonable , but always hide-bound and phantastical , do ( as it is too usual in such cases ) run out upon some extremity on the other side ; and so in short , it seems to me that unnecessary scrupulosity hath given occasion and countenance to its direct contrary ; and thus that Tipling humour , as you call it , hath become the prevailing fashion . Sebast . In truth , Philander , the account you have given is ingenious , and not improbable : But Lord , what a misery is it that men must always be upon extreams ! is there no middle ? cannot men be merry and wise too ? is there any necessity that every man must be intoxicated one way or other ? if one sort be silly , must the other be mad ? or if they be mad , must these be drunk ? For my part , I cannot tell whether to call this , distinction ( as you do ) or imitation , or infection , or fascination , or what you will , but sure I am , they are both very vitious and absurd . Phil. Nay , Sebastian , I will not take upon me altogether to justify the practice of the one more than the other ; but now I am in , I will ( with your leave ) give you notice of another thing , that is thought to have a considerable stroke in this business , and may in some measure mitigate your censure of the Good Fellows . It is the observation of wise men , that generally the customes of people were taken up at first upon the account of some natural necessity or defect ( as we see generally Art supplies and perfects Nature . ) Now you know we live in a cold climate , and consequently must needs have dull flegmatick Bodies , the influence of which upon our minds is easily discernable ( amongst other instances ) by that extreme modesty and bashfulness , which is almost equally common to us all , and peculiar to all that are of this Country , and which ordinarily tongue-ties us in all good Company , until Wine have warmed us , and dissolved that ligament ; so that it should seem that drinking is not altogether blame-worthy , as being more necessary to us than to most other People , if it were but to make us sprightly and conversable : for as on the one side , you cannot expect that all men should be able to converse together like a company of dry Philosophers ; so on the other , I know you would not have Englishmen , when they are in Company , hold a silent Quakerly Meeting . Sebast . Now , Philander , you have mended the matter finely ; to avoid my censure of the good Fellows ( as you call them ) you have censured the whole Nation as a generation of dull Sotts , and represented your Countrymen as a sort of People newly fashioned out of clay , and just able to stand upright , but into whom God Almighty hath put no Soul at all , but left that to be extracted out of the Spirit of Wine , by which means when we have attained it ( and not till then , it seems ) we may become like other folks . But in the mean time , I wonder what became of all our sober Ancestors , and particularly of the dry race of Queen Elizabeth men ( as they are called ) I cannot find but they had as much Soul and Spirit as the present generation ( however they came by it ) though they never made Alembicks of themselves . But in earnest , Philander , I will confess ingenuously to you , that as for such a dull sort of earthly men as you speak of , I should not be much offended with them , if they now and then got a little froth into their heads , to supply their defect of Brains ; and if upon that occasion , they grew somewhat conceited and impertinent , the matter was not much , though the Metamorphosis might seem strange , for a dull Ass to become an Ape or a Monkey : But then for the same reason , the finer Wits ( and surely some such there be ) should let it alone ; for that rational and ingenious men should by this Cup of Circe , the Magical power of Wine , be transformed into such kind of Animals , methinks it is a thousand pities . But why do you smile , Philander ? Phil. Even at my self , good Sebastian , or at least at that picture you have drawn for me ; it would look a little ambitiously , if I should compare my self to the land of Egypt , which , they say , was fruitful in proportion to its being overflown ; but in plain truth , I am such a spot of Earth , as will bear nothing unless it be well watered ; and to countenance my self in this condition , though I cannot pretend to learning , yet I remember I have heard that the gravest Philosophers did use to water their Plants ( as we say ) and sometimes Philosophized over a Glass of Wine . Sebast . And why not over a Glass of Wine , as well as by a Fire side ? provided a man take care , that as by the one he does not burn his Shins , so by the other he do not over-heat his Head ; or to follow your Metaphor , provided a man only water the soil , and do not drown it . You know it is only extreams that I find fault with , when men will be always sipping and dabling , as if their Bodies were nothing but Pipes made on purpose to transmit Liquors through ; or as if they had their Life and Soul transfused into them from the Hogshead . Phil. Well , Sir , I perceive I am likely to get nothing by my fine figure ; I will therefore say no more of my self ; but I have heard some others say , they have always found their reason to be strongest , when their spirits were most exalted . Sebast . But sure they did not mean that their reason was strongest , when the Wine was too strong for them ; if they did , then either their reason was very small at the best , and nothing so strong as their drink , or else we are quite mistaken in the names of things ; and so in plain English , drunkenness is sobriety , and sobriety drunkenness : for who can imagine , that that which clouds the head , should inlighten the mind ; and that which wildly agitates the spirits , should strenthen the understanding ; or that a coherent thred of discourse , should be spun by a shattered vertiginous brain ? It is possible some odd crotchets and whimseys may at such times be raised together with the fumes ; or it is not unlikely , but that a man may then seem wondrous wise in his own eyes , when he shall appear very silly and ridiculous to all others that are not in the same condition with himself ; but to go about to make any thing better of it , is a kind of liquid Enthusiasm . And that this is no wild conjecture or uncharitable opinion of mine , I appeal to this experiment ; tell me , good Philander , what is the reason that men in those jollities ( we speak of ) cannot indure the company of those that will not take their share with them , but are most pleased with such as will rather exceed their measure , and take off their Cups roundly ; is it think you out of desire that such men should be wiser than themselves , or the quite contrary ? or what is the reason that men of this practice are very shy of those persons that will remember and repeat afterwards the passages in those merry assignations ? I make no doubt , but when you have considered the case , you will find this to lye at the bottom , namely , that even such persons are sensible that several things pass amongst them at such times for wit and good humour , which when they hear of again , and reflect upon in their sober intervals , they are heartily ashamed of , as apish and ridiculous fooleries . But now if ( after all ) I should grant you ( which I do not unwillingly ) that men well whetted with Wine ( as they love to speak ) are very sharp and piquant , very jocose and ready at a repartée , or such like ; yet besides that this edge is so thin and Razor-like , that it will serve to no manly purposes ; it is also very dangerous , since at that time a wise man hath it not in keeping . Phil. Well , I perceive hitherto the edge of my Arguments turns at the force of your Replies ; therefore I had best contend no longer with you on that point , whether Wine raises mens parts or no : But one thing I have yet to say , which I am sure you must and will grant me , viz. that it suppresses cares and melancholy , and makes a man forget his sorrows ( that great disease of humane life ) and this I suppose sufficiently commends the liberal use of it . Sebast . That which you now say is undeniably true ; and no question , for this very end was the juice of the Grape principally ordained by the great Creator of the World ; but yet I know not how it comes to pass , that this remedy is seldomest made use of , by those to whom it was peculiarly prescribed ; I mean , the melancholy and dejected have ordinarily the least share of it ; but it is very commonly taken by the prosperous , the sanguine and debonair , and such as have least need of it ; and these frequently take it in such large proportions , that it makes them not only forget their sorrows ( if they had any ) but themselves and their business too . So that upon the whole matter , I see no tolerable account can be given of the way of drinking now in fashion ; for it appears to have been taken up upon no necessity ; it is recommended by no real advantage , either to the body or mind , and therefore must owe its rise to no better causes than dulness or idleness , a silly obsequiousness to other mens humours , or epicurism and wantonness of our own inclination . And for the habit of it , it is no better than a lewd artifice to avoid thinking , a way for a man to get shut of himself and of all sober considerations . It fills men with more spirits than it leaves them able to govern ; from whence they become great talkers , proud boasters , capricious , insolent and quarrelsome . For it so much dilates and rarifies the Spirits , that they cannot bear up a weighty thought ; and while such as those are sunk and drowned , nothing but the mere froth and folly of mens hearts bubbles up in their conversation . And this insensibly growing upon men , by degrees introduces an habitual vanity and impertinence , below the gravity and dignity of humane nature ; and by means of which , such men become fit only for toys and trifles , for apish tricks and buffoonly discourse ; which in conclusion , do so far degrade a man below his quality , that he becomes not only a shame to himself and his family , but the contempt of his very servants and dependants . And touching this last , have you not sometime observed , what dry bobs , and sarcastical jeers the most underling fellows will now and then bestow upon their betters , when they have found them faultering in this kind : Was not Master such a one cruelly cut last night , says one ? how like a drowned Rat was Master such a one , says another ? how wisely our Master looks when he hath got his dose , saith a third ? Shall I need after all this , to represent the sin committed against God Almighty , by this vain custome in the breach of his Laws , deforming his Image , and quenching his Spirit ; or the injury it doth to humane Society , in the riotous and profuse expence of so comfortable a Cordial and support of humane life ; or , shall I but reckon up the mischiefs a man here by incurs to his own person , the danger of his health , the damage to his fortunes , the — Phil. O , no more , no more , good Sebastian , I am yours , you have silenced , you have vanquished me ; I am not able to resist the evidence of truth in your Discourse , you have quite marr'd a Good-fellow , and spoil'd my Drinking . But how then shall I treat you ? Come , you are for serious things , what say you to a Game at Tables ? Methinks that is both a grave and a pleasant entertainment of the time . Sebast . Truly , Sir , I am so unskilful at that , and most other Games , that I should rather give you trouble than diversion at it . But what need you be sollicitous for my Entertainment ? It is your Company only which I desire : And methinks it looks as if Friends were weary one of the other , when they fall to Gaming . Phil. But I should think a man of your temper might have a phancy for this Game , as upon other respects , so especially because it seems to be a pretty Emblem of the World. Sebast . As how , I pray you , Sir ? Phil. Why , in the first place , the casual agitation of the Dice in the Box , which unaccountably produceth such or such a Lott , seems to me to represent the Disposal of that Invisible Hand which orders the Fortunes of Men. And then the dexterous management of that Lott or cast by the Gamester plainly resembles the use and efficacy of humane prudence and industry in the conduct of a Man 's own Fortunes . Sebast . I perceive , Philander , that you play like a Philosopher as well as a Gamester ; but in my opinion you have forgotten the main resemblance of all , which is , That the Clatter and Noise in tossing and tumbling the Dice and Table-men up and down , backward and forward , lively describes the hurry and tumult of this World , where one Man goes up , and another tumbles down ; one is dignified and preferred , another is degraded ; that man reigns and triumphs , this man frets and vexes ; the one laughs , the other repines : and all the rest tug and scuffle to make their advantage of one another . Let this , if you please , be added to the Moral of your Game . But when all is done , I must tell you , for my part I am not so much taken with the Original as to be fond of the Type or Effigies ; I mean , I am not so in love with the World , as to take any great delight in seeing it brought upon the Stage , and acted over again : But had much rather retreat from it , when I can , and give my self the contentment of repose , and quiet thoughts . Phil. However , I hope you are not offended at my mention of that Game . You do not think it unlawful to use such diversion ? Sebast . No , Dear Phil. I am not of that austere humour to forbid delightful Exercises ; for I am sensible , that whilst Men dwell in Bodies , it is fit they not only keep them up in necessary reparation by Meat and Drink , but also make them as lightsom and cheerful as they can , otherwise the Mind will have but an uncomfortble Tenancy . The Animal Life , I say , must be considered as well as the Intellectual , and our Spirits have need to be relaxed sometimes , lest the keeping them continually intent weaken and infeeble them so , that they cannot serve us in greater purposes ; I would therefore as soon universally forbid all Physick , as all kind of Exercise and Diversion ; and indeed rather of the two , for I think the latter may in a great measure save the trouble of the former , but that will do little or no good without this . Neither do I think even those Games of Chance absolutely unlawful ; I have sometimes made use of this in particular which you mention , or the like to it , upon some occasions : As for instance , when I took Physick , and could neither be allowed to walk abroad , nor to be serious and thoughtful within Doors ; I have supplyed both for that time , with a Game at Tables . Or , it may be , when I have happened to be engaged in some kind of Company , I have play'd , not so much to divert my self with the Game , as to divert the Company from something that was worse . But to deal freely with you : Though I do not altogether condemn , yet I cannot very much commend these kind of Sports ; for indeed I scarce think them Sports , they are rather a counterfeit kind of business , and weary ones head as much as real study and business of importance . So that in the use of them a man only puts a cheat upon himself and tickles himself to death ; for by applying himself for delight to these busie and thoughtful Games , he becomes like a Candle lighted at both ends , and must needs be quickly wasted away between Jest and Earnest , whenas both his Cares and his Delights prey upon him . Besides , I observe , that Diversions of this nature having so much of Chance and surprize in them , do generally too much raise the passions of men , which it were fitter by all Arts and endeavours to charm down and suppress . For to say nothing of the usual accidents of common Gaming-Houses , which ( as I have heard from those that knew too well ) are the most lively Pictures of Hell upon Earth , and where it is ordinary for men to rave , swear , curse and blaspheme , as if the Devil was indeed amongst them , or the men were transformed into Infernal Spirits ; I have seen sad Examples of Extravagance in the more modest and private , but over eager pursuits of these recreations . Insomuch , that sometimes a well-tempered person hath quite lost all command of himself at them . So that you might see his Eyes fiery , his Colour inflamed , his Hands to tremble , his Breath to be short , his Accents of Speech fierce and violent ; by all which and abundance more ill-favoured symptoms , you might conclude his heart to be hot , and his thoughts sollicitous , and indeed the whole man , Body and Soul , to be in an Agony . Now will you call this a recreation , or a rack and torture rather ? A rack certainly ; which makes a man betray those follies which every Wise-man seeks to conceal , and heightens those passions which every good man endeavours to subdue . And , which is yet worse , ( as I was saying ) this course looks like the accustoming of the Beast to be rampant , and to run without the Rein. For by indulging our passions in jest we get an habit of them in earnest , and accordingly shall find our selves to be enclined to be wrathful , peevish and clamorous , when we apply our selves to business , or more grave conversation . To all which add , That Gaming ( and especially at such Games as we are speaking of ) doth insensibly steal away too much of our time from better business , and tempts us to be Prodigals and Bankrupts of that which no Good Fortune can ever redeem or repair . And this is so notoriously true , that there is hardly any man who sets himself down to these Pastimes ( as they are called ) that can break off and recal himself when he designed so to do . Forasmuch as either by the too great intention of his mind , he forgets himself , or the anger stirred up by his misfortunes , and the indignation to go off baffled , suffers him not to think of any thing but revenge , and reparation of his losses ; or the hopes he is fed withal trolls him on , or some witchery or other transports him so besides his first resolutions , that business , health , family , friends , and even the worship of God it self , are all superseded and neglected for the sake of this paltry Game . All which considered , I am really afraid there is more of the Devil in it than we are ordinarily aware of , and that it is a temptation of his to engage us in that , where he that wins most is sure to lose that which is infinitely of more value . Therefore upon the whole matter I think it much safer to keep out of the lists than to engage , where besides the greatness of the stake a man cannot bring himself off again without so great difficulty . Pardon me , Dear Philander , if my zeal or indignation ( or what you will call it ) hath transported me in this Particular ; sure I am I have no intention to reproach your practice , nor to affront you for your motioning this sport to me , but speak out of hearty good will , and to give you caution . Phil. O. Sebastian ! I love you dearly , and thank you heartily for the freedom you have used with me . We good natur'd men ( as the World flatters us , and we love to be stiled ) considering little or nothing our selves , and having seldom the happiness of discreet and faithful Friends that will have so much concern for us as to admonish us of our imprudences and our dangers , as if we were mere Machines , move just as other men move and prompt us , and so drink , play , and do a thousand follies for Company sake , and under the countenance of one anothers example : God forgive me ; I have too often been an instance of that which you now intimated : I therefore again and again thank you for your advice , and hope I shall remember as long as I live what you have said on this occasion . But that you may work a perfect Cure upon me , I will be so true to my self as to acquaint you faithfully with what I apprehend to be the Cause of this Epidemical Distemper . I find the common and most irresistible temptation both to Drinking and Gaming , is the unskilfulness of such men as my self to employ our time without such kind of diversions , especially at this Season of the Year when the dark and long Evenings , foul Ways and sharp Weather , drive us into Clubs and Combinations . If therefore you will deal freely and friendly with me herein , and by your prudence help me over this difficulty , you will exceedingly oblige me , and do an act worthy of your self , and of that kindness which brought you hither . Sebast . There is nothing , Dear Phil , within my power which you may not command me in . Nor is there any thing wherein I had rather serve you ( if I could ) than in a business of this nature . But all I can do , and as I think all that is needful in this Case , is to desire you to consider on it again , and then I hope you will find the difficulty not so insuperable as you imagine . It is very true , Idleness is more painful than hard labour , and nothing is more wearisome than having nothing to do : besides , as a rich Soil will be sure to bring forth Weeds , if it be not sowed with more profitable Seed ; so the active Spirits in Man will be sure to prompt him to evil , if they be not employed in doing good . For the Mind can no more bear a perfect cessation and intermission , than the World a Vacuum . But this difficulty which you represent generally , presses young men only : These indeed having more Sail than Balast , I mean , having a mighty vigour and abundance of Spirits , but not their minds furnished with a sufficient stock of knowledge and experience to govern and employ those active Spirits upon ; no wonder if such persons , rather than do just nothing , and in defect of real business , do greedily catch at those shadows and resemblances of it , ( as I remember you ingeniously called Drinking and Gaming . ) Besides , these sort of persons seeming to themselves to have a great deal of time before them , are easily drawn to spend it the more lavishly , as out of an unmeasurable Store . But what is all this to men that are entred into real business , and have concerns under their hand , and the luxuriancy of whose Spirits is taken off by cares and experience , and especially who cannot ( without unpardonable stupidity ) but be sensible how daily the time and Age of Man wears away . Now I say why time should be so burthensom to such as these , or what should betray them to such infrugal expences of it , I profess for my part I can give no account , without making severe reflections on their discretion . Phil. Assign what causes of it you can , or make what reflections upon it you please , however the matter of fact is certainly true in the general , That a Gentlemans time is his burden , ( whether he be young or old ) and the want of Employment for it , his great temptation to several extravagances . Sebast . I must believe it to be as you say , because you know the World better than I do , and I am confident you will not misreport it . But really , Phil , it is very strange it should be so ; and I am sure cannot be verified without very ingrateful returns to the Divine bounty , which hath made so liberal and ample provisions for the delight and contentment of such persons far above the rate of others . It is true , they have less bodily labour , and no drudgery , to exhaust their time and spirits upon , ( and that methinks should be no grievance ) but then the prudent management of a plentiful Fortune , ( if things be rightly considered ) doth not take up much less time than the poor mans labour for necessities of Life . For what with securing the Patrimony and husbanding the Revenue , what with letting and setting his Lands , and building and repairing his Houses , what with planting Walks and beautifying his Gardens , what with accommodating himself according to his Quality , and hospitably treating his Friends and Neighbours according to theirs ; and , to say no more , what with keeping Accounts of all this , and governing a numerous and well-fed Family , I am of opinion , that ( all this taken together ) the Gentleman hath indeed the more pleasant , but a no less busie Employment of his time than other men : insomuch that I cannot but suspect that he must be deficient in some principal Branch of good Husbandry , and defrauds his business that surfeits on leisure . Moreover , as Divine Bounty hath exempted such men as we speak of from the common sweat and anxiety of Life , by those large Patrimonies his Providence and the care of Parents hath provided to their hands , so the same Divine Majesty hath thereby obliged them , and it is accordingly expected from them by the World , that they be more publickly serviceable to their Prince and Country , in Magistracy , in making Peace , and several ways assisting Government and promoting the ends of humane Society ; upon which account as it is very unjust that others should envy and malign them for their enjoyments , so it is apparent also , that they are so far from having less to do than their Inferiors , that on the contrary the Gentlemans Life seems to be far the busier of the two . Besides all this , Gentlemen having usually more ingenuous Education , and consequently are presumed to have more exercised and improved minds , may therefore be able to employ themselves if all other business ceased , and fill up the vacant spaces of their time with such delightful and profitable entertainments as others are incapable of . Phil. That , Sir , that last Point is the thing I would fain learn , namely , how to fill up the vacant spaces of Life ( as you call it ) so as to leave no room for temptation to debauchery . Sebast . I am heartily glad to see you of that mind ; but I assure my self there is nothing I can say to it , but what your own discretion will prevent me in . However , if it be your desire that I should enlighten your thoughts by opening of my own , we will then , if you please , examine this matter between us , and by that time we have compared the Period of our Lives with the variety of business that occurs in it , I am out of all doubt that you will be then throughly satisfied that we have neither so much time as to be a burden to us , nor if it was more than it is , should we be at a loss for the bestowing of it . And this , without resorting to any of the extravagances afore-mentioned . Let us then in the first place suppose that the Lives of Men at this Age of the World , and particularly in this Climate and Country , amount commonly to seventy years ; for though it is possible here and there one out-lives that term , yet it is pretty evident by the most probable Calculations , that there is not above one man in thirty or thereabouts that arrives at that Age : However , I say , let us , at present , suppose that to be the common Standard . Now to discover what an inconsiderable duration this is , let us but ask the opinion of those that have arrived at it , and they will assuredly tell us , that all that whole term when it is past seems to be a very short stage , and quickly run over ; or if we had rather trust to our own experience , let us look back upon twenty or thirty years of our own lives , which though it bear a very great proportion towards the Lease of our whole Lives , yet when it is over seems to be but a little while to us , and that Time , as it is usually pictured , fled upon Wings — Phil. I pray pardon me , if I a little interrupt the thred of your Discourse ; you may easily continue it again , and for failing I will remember where you left off . That which I would say by the way is this , I can verifie the truth of what you were supposing , by my own experience , and have often wondered what should be the reason of it , that men have quite different apprehensions of time past and time to come . When we look back ( as you well observe ) upon twenty or thirty years which are gone , they seem but a trice to us ; but if we look forward , and forethink of so many years to come , we are apt to phansie we have an Ocean before us , and such a vast prospect that we can see no end of it . Now I ask your opinion what it is that puts such a fallacy upon us , for other it cannot be ; forasmuch as the same term of years , whether it be reckoned forward or backward , past or to come , must needs really be of the same length and duration . Sebast . It is verily so as you say , and the Observation is very ingenious and pertinent to the business in hand . But to give you an account of the reason of that different estimate , I can say but these two things , viz. Either as it is in the nature of hope to flatter us , so all things seem bigger at a distance , and whilst they are in expectation only , than what we can find them to be in fruition . Or else it must be , that what is past of our lives we have fresh and lively remarks upon , by remembring the notable passages that have fallen out within that compass , by which means those equally remote portions of time are brought near to our eye . But on the contrary in the time which is to come , we can have no remarks upon it ; because not knowing what shall happen , we have nothing to fix our thoughts upon , and so it looks like a vast Ocean to us . For you know that things which are in confusion seem to be more than the same things when they are digested into just order and method . And in travelling , you observe that twenty or thirty miles which we are well acquainted with , and have frequently traced , seem short and inconsiderable ; but the same length of Journey in an unknown Way , seems very tedious and formidable to us . Thus I think it is in the Case you have propounded ; but now , if you please , let us pass on where we were going . I say then , suppose the term of our lives be estimated at the duration of about seventy years , yet in the first place we must subduct from this Summ a very considerable part , as taken up in Childhood and Youth , and which slips away we know not how , so as to escape our observation , being wholly spent in folly and impertinency , but certainly lost to all manly purposes : to which if you add the infirmities of Old Age , which ( though it do not equally in all men , yet ) always more or less renders some part of our time useless ; you will think it no unreasonable Postulatum if I suppose that both together take up a third part of the whole . Then in the next place let us consider how great a proportion is taken up in sleep , in eating and drinking , in dressing and undressing , in trimming and adorning , and , to be short , in the mere necessities of the Body . I have read of a brave Saxon Prince of this our Native Country , who allowed only eight hours in the Day , or one third part of his time , to these uses ; but I doubt few mean men follow his example : and if we take measures from common experience , we shall find that these meaner Offices take up near , if not altogether half the time of most persons , And so another third of the whole is gone , and only one poor third remaining for all other occasions . Then again , out of that remainder a very great share will be challenged by necessary business , the affairs of our Estate or Calling , and the concerns of our Families ; and these occasions are so importunate that they will not be denied without culpable Ill-Husbandry , nor gratified without a large proportion of the aforesaid remainder . Moreover , whether we will or no , another part will be ravished from us by Sickness and Physick , in Civility and Complement , in visiting and being visited , in Journies and News , and a thousand impertinences ; so that he must be a very good and wary Husband indeed that suffers not great expences this way . And after all this , here is nothing for reading and study , for meditation and the improvements of our own minds , nay , not for Religigion and Devotion towards God , and the unspeakable Concerns of another World , which in all reason may most justly put in for their shares . Phil. All this is very true ; but what do you infer from this Account ? Sebast . I dare trust your judgment to make Inferences from the Premises : For in the first place I know you cannot fail to observe , and that with a just indignation , that the lightest matters of our Life have the greatest share of our time spent in them ; folly and infirmity , infancy and dotage , take up the greatest room of all ; then worldly business and pleasure exhaust the most of that which is left , and the Mind and noblest interests have least of all left for them . And then secondly , you cannot but note with admiration how very little share God Almighty hath even from the very best of men . And you cannot but adore his Goodness which rewards with Eternal Life that little time in which men work in his Vineyard ; for whether men come in at the eleventh hour or sooner , it is too plain that scarcely an eleventh part of our time is spent in his service . But that which I aim at in this Calculation is to demonstrate to you , that there is a great deal more reason that men should endeavour rather to redeem time from lesser occasions than to lavish it in impertinences , that so our weightier Concerns may have the more tolerable allowances : And to be sure he must be a very soft and feeble man , that , after all these ends are served , can complain that time lies upon his hands , which was the thing to be proved . Phil. I am now amazed at my own stupidity that could think fit to put such a case to you . Lord ! what vain Fools are we , that complain of plenty when we are rather straitned and in want ? What silly Prodigals we are , that are so far from sparing betimes , that we are not so much as frugal , when all these claims and demands come in so thick upon us ? I have often heard it said , that by keeping a strict account of Incomes and Expences , a man might easily preserve an Estate from dilapidation . but I now perceive that for want of a little of your Arithmetick to number our days , we run out our Lease of Life before we are aware ; and phansying we have enough to squander away upon every trifle , we have ordinarily little or nothing left to defray the most weighty occasions . And , with your pardon , let me tell you , I think now I have found where the Shoo pinches : It is not ( I perceive now ) a surplusage of time that tempts us to seek out those diversions aforesaid ; but the mere vanity of our minds , which hath a fondness for them and their Custom and Example have made them so natural and almost necessary to us that we think the time long till we are at them . Not that we have much to spare , for God knows we have little enough ; but because we think much of all that which is otherwise employed . And this I doubt is the true reason why we are impatient of long Prayers , and offended with a long Sermon ; which whoso observes would perhaps charitably suppose , that the urgency of business would not permit us to attend them ; but we utterly deprive our selves of that pretence when we complain that time lyes upon our hands . To speak truth therefore and shame the Devil and our selves too , We can hardly spare time for God , because we love him too little : but we have abundance of spare time for our idle diversions , only because we love them too much . Sebast . Dear Phil , You have hit the very Mark : But let us go on , and suppose , that our spare time were more than it is or possibly can be ( upon the premises ) yet it will be no hard matter to find out more pleasant , as well as more innocent entertainments of it , than those now in request . For in the first place , there are some employments every whit as delightful as recreations themselves ; such as in particular , Planting and Gardening , in which a man may not only have the pleasure to contemplate the admirable beauty and variety of the Works of God , but by improving the nature of Plants , by altering the species , by mixture and composition of several beauties and perfections into one , by deducing one out of another , exalting one by another , and in a word by giving being and continuance to several things , he becomes a kind of Creator himself , if I may without offence use such an expression . This kind of business ministers so many and so ravishing delights , that I remember Cato preferred it before all the pleasure of Youth , and thought the entertainment of his elder years herein a good exchange for the voluptuousness of younger years , which he had now lost all use and apprehension of ; nay , I think Epicurus himself placed a good part of his felicity in the delights of his Garden . And above all I am certain that God Almighty who knew best what satisfactions were to be found within the whole sphere of his Creation , and was not invidious or niggardly towards men , made choice of this for the entertainment of our First Parents in their state of innocency , and before their folly and sin had damned them to care and toil , and to the sweat of their Brows . Again , There are some Exercises and Recreations both of Body and Mind , which are very ingenious as well as divertive , such as Singing , Musick , Painting , and the like ; in which a man rather puts a pleasant deception upon himself in point of time , than wholly loses it . And they are so far from debauching his mind or raising his passions , that they only exalt a mans phancy , but otherwise compose his temper even to admiration . And if you will promise not to laugh at my peculiar humour , I will refer another Instance to this Head , and tell you , That methinks the playing with a pretty humour'd Child of three or four years old , or more or less , is scarcely inferior in delightfulness to any of the former ; where you shall observe innocency of mind , benignity of temper , sweet and gentle passions , easie and unforced mirth , unfeigned love , pretty endearments of affection , pleasant endeavours to speak and express it self , little dawnings of reason and phancy , and innumerable other things , which a man can feel rather than express . I called this my peculiar phancy , but I do not know why it should be peculiar to me ; I suppose it may be more general , however I confess to you I am much the better pleased with it , because I find in the Gospel that our Saviour himself was not displeased with it . Besides all these , there are some Offices of humanity and charity which afford a man unspeakable delight in the discharge of them ; such as comforting a Friend or Neighbour in his affliction , or assisting and counselling him in his difficulties , promoting Peace and making an end of Controversies , relieving a poor man in his hunger , &c. In all which , besides the satisfaction a man hath in his own mind upon consideration that he hath done well and worthily , he is also sensible of a reaction , and as it were by reflection participates of the pleasure those persons find by his good Offices towards them . For to say nothing of any of the other , what a refreshment is it to our own bowels , to observe the Appetite and Gusto with which a poor hungry man feeds upon that which you charitably supply him with . And it will do a mans heart good to take notice of the strange change wrought in such a person by a bountiful entertainment , his countenance more cheerful , his spirits brisk , his heart light , his whole temper more sweet and ingenuous ; all which who can be accessory to without a kind of vertuous Epicurism ? All these which I have named are sincere and manly pleasures , without noise and without danger , which neither raise a mans passions nor drown his reason ; they are neither so fine and spiritual that the Body can have no participation of them , nor so gross and feculent that the mind should be ashamed of them . And in some or other of these every man that pleases may spend his vacant hours with satisfaction . But let me now go a little higher , and what if we take in somewhat of the other World to sweeten the present Life ? What think you , after all , of Prayer to God and reading the Scripture , may not a man bestow some of his time in these with as much pleasure as devotion ? and , so to allude to the Modern Philosophy , fill up the void spaces of his Life with Celestial matter ? As for the former of them , Prayer , I remember you well observed that several of those men that complain as if they were over-burthened with time , yet love to make as short work with this as they can ; wherein they betray either some measure of Atheism in their hearts , or a great deal of sensuality in their affections : and I cannot tell whether they more contradict themselves , or discover their shameful ignorance of the noblest pleasures of Life . For besides that it is highly agreeable to the best reason of a mans mind , that he should do all honour to the Divine Majesty , and daily pay his homage to his greatest Benefactor ; and nothing sure can be more delightful than the exercise of our highest powers about their proper Object . And besides that , Prayer is the known way to obtain the Divine Blessing , upon which all the pleasure and comfort of our Lives depend , and never fails of success one way or other . Besides all this , I say , and abundance of other advantages of it , it is the very pulse of the Soul , which keeps the Spirits florid and vital ; It answers to the Motion of the Lungs in the Body , and exhales those melancholy Vapors that would choke and suffocate our hearts : By it we put our selves under the Diviue Protection , and our Spirits are heightened and fortified by the Patronage of so high a Genius , who can secure us against all assaults and dangers whatsoever . When we have commended our selves to the Divine Providence by Prayer , our hearts are at rest ; we are secure sleeping and waking ; we are never alone , but have always one to second us ; whatever the issue and success of our endeavours be , our minds are quieted ; if things answer our wishes , we have a double satisfaction , that God Almighty favours us , as well as that our labours are successful ; if things miscarry , we impute no folly , nor omission to our selves , we have done all that was fit for us to do , but it pleased Divine Wisdom to disappoint us . The frequent approach of the Divine Majesty puts a gravity upon a man's countenance , checks and keeps down all exorbitancy of passions , begets an ingenuous modesty , and makes men as well ashamed as afraid to do an unworthy action . To all which add , that by the advantage of our Prayers we are inabled to become a publick Blessing , and every private man a Benefactor to the whole World ; than which thing what can be either greater in it self , or more acceptable to a great and generous mind ? Consequently , what can a brave and publick-spirited man employ his time in with more delight , than in that which ( whatsoever his Fortunes and external condition be ) will make him a Blessing not only to his Friends and Neighbourhood , but to the Country and Times he lives in , that even Kings and Princes are really beholden to him . Nor is it necessary that much time be taken up herein to serve all these great ends , nor much less is it my intention to commend affectedly long Prayers , a little time and a great deal of heartiness best doth the business of Religion , and that little so employed will make all the rest pass away the more sweetly and comfortably . And then for reading and medltating upon the Holy Scripture , the Psalmist hath told us , that the good and blessed mans delight is in the Law of God , and that therein he meditates day and night . And surely any man may be able to entertain a few moments in it . If curiosity sway with us , there are as admirable things in the Holy Scriptures as the mind of man can desire ; if we affect History , we have there the antientest and most faithful Monuments in the World , those , without which all mankind had continued in their Nonage and Childhood to this day , as being so far from able to give an account of the beginning of the World and original of things , that they could not have looked backward many Ages , but they would have been utterly bewildered in Mists and Fables as absurd as the wildest Fictions of Poets . Besides , without this Record all the wonderful Methods of Divine Providence , ( which are the assurance and comfort of the present Age , and the obligation to Vertue and Foundation of Piety and Religion ) had been buried in oblivion . If we seek after Knowledge , either natural , moral or prudential , where is there such another Treasury of it to be found , where we have not only the Relations and Observations of the wisest men in all Ages past , but the discoveries of the Divine Majesty , the depths of infinite Wisdom ( that knows the true reason of things ) laid open . If we are pleased with the foreknowledge of things to come , as what man of Soul can chuse but desire to see beyond the Curtain , then all the Presages , Prognosticks and Divinations , all the most rational inductions of the wisest men , are but silly surmises and idle dreams to the Predictions of the Holy Prophets , which give us light to the Worlds end , and a view of another World , and have both assured their own credit , and warranted our belief of what is yet to come by the well-known accomplishment of their former Predictions . If we would improve our selves in Vertue , what suren Rule can we have than the express Declarations of God himself ? Who can prescribe to him what shall please him , or prescribe to us better than he that made us , and knows what is fit for us to do ? And what more full , plain , compendious and higher Institution of Religion can there be than the Holy Scripture ? This brings God near to us , and us near to him ; here you know his mind , you see his nature , and hear him speak ; here you may stand as it were upon an Isthmus or Promontory and take a view of both Worlds ; this is the light of our Eyes , the Rule of our Faith , the Law of our Conscience , and the Foundation of all our Hopes . All this together sure cannot chuse but make the reading of the Scripture become a very serious , and yet a very delightful employment . And now upon the whole matter , what think you , Dear Phil. may not a Gentleman entertain himself and his time without the relief of Drinking and Gaming ? Phil. What think I , say you ? Why , I think worse of my self than ever I did . I do not wonder now at what you said when we first came together , viz. That you could always find employment for your Time ; but I wonder at my own folly : for I plainly see now that no man can have time to be a burden upon him that hath come honestly by it , I mean , that hath not stollen it from nobler Entertainments to bestow it upon a Debauch . Sebast . But yet this is not all neither . I perceive I have satisfied you both of the pleasantness of some lighter , but innocent Exercises , which I named in the first place ; and also of the great importance of Prayer and reading the Scripture , which I last spoke of : yet as on the one hand I would not have a man employ all his vacant hours on the former , so neither on the other hand do I think he is bound to exhaust them wholly upon the latter : No , Phil , our Bodies are compounded of various humors , our Souls consist of several faculties , God is a good and benign Being , and consults the good and comfort of all the Powers he hath created . Besides all the forementioned therefore ( and those which I have supposed without naming them particularly ) there is a way of entertaining our selves , called Study and Meditation . Study , I say , in general , not confined to any Subject , but only directed to the general end of improving our selves and the time God hath given us in the World. For why should we abject our selves that have rational souls , an active vigorous Intellectual Spirit in us ? Is not this able to employ it self , our time and our bodily Spirits too ? Is not our mind large enough to embrace the whole World ? Can we not bring upon the Theater of our imagination all the occurrences of time past , as well as present . Must we needs only pore upon the things just before our eyes ! Must our understandings lye fallow and barren unless they be continually stirred up by our senses ? Are our souls only given us for Salt to keep the Body sweet , or servilely to cater for our inferiour powers , and not rather to subdue and govern them ? Why should not we remember we are men , and improve our best Talent , sharpen the sense of our minds , and enlarge and greaten our Spirits ? What hinders but that a man may converse with himself , and never have better Company than when he is most solitary ? How can a man want Company that hath an Angelical Nature within him , or need diversion that hath the whole World before him to contemplate ? What should discourage or hinder men from this course ? is it the pains and difficulty ? Nothing in the World is pleasanter when a man is once used to it : Is it for fear we should exhaust our selves , and like the Spider spin out our own Bowels in our Web ? There can be no danger of that , an Immortal Soul never wears out ; and if the Body goes by the worst , so long as the Spirit is bettered , there is no loss in all this . Or say it should be to no great fruit that we apply our selves to Study , yet at least this is gotten by it , That we employ our time and keep our selves out of harms , which is as much as we now seek for . Phil. It is generally the fault of Eloquent and Contemplative Men to outshoot the Mark they aim at , and whilst they talk finely , to deliver very unpracticable things . Pardon me , Dear Sebastian , if I suppose this infirmity hath accompanied those great accomplishments in you at this time . No doubt but Meditation is a noble entertainment of Time , and questionless he that hath once got the knack of it , nothing in the World is so pleasant to him : but you must consider , there are very few who have so much command over themselves as to hold their minds long steady and intent , and perhaps fewer that have sufficient knowledge to employ their thoughts at home ; it requires a great Stock for a man to be able to set up this Trade by himself . Besides , many mens Spleens are so near their Heads , and there is so great affinity between the Animal Spirits and Vapours , that he that goes to exercise the one stirs up the other : and oftentimes the greater the intention of mind is with which a man sets himself to think , the greater Cloud is raised , and the more impossible it will prove for such a man to discern any thing clearly . Your Advice therefore is very good for them that can receive it ; but this is no Catholicon , no general Receipt . Sebast . I thank you , Sir , most heartily for the modest and seasonable check you gave to the cariere of my Discourse : I must confess upon second thoughts that all men are not fit for Meditation , and therefore it cannot be their Duty ; yet I must tell you withal , I suspect more are unwilling than uncapable : and I doubt some are more afraid of awakening their conscience than stirring their spleen by it . However , I have another Expedient to propound ( for the purpose we are upon ) which will supply the place of the former , and which , I am sure , can be liable to no Objection ; and that is , Conference or Discourse : which when I have recommended to you , I shall have delivered my whole mind . God Almighty hath given us Speech to express our selves to one another . We are not left alone in the World so but that every man hath some Friend or Neighbour to hold correspondence with ; why should we not then entertain our selves , our friends and our time in friendly Communication , without the help of the Bottle , &c. This requires no great intention of mind , no great Stock is required in this Case ; this will stir up no Vapours from our Spleen ; and by this way we may not only divert our selves , but elucidate our own thoughts , enlarge our experience , resolve one anothers difficulties , and mutually please and profit one another . And the more effectually to recommend this Expedient to you , I will first take the confidence to affirm , and do not doubt but I shall by and by make it evidently appear , That this is not only a very gentile and creditable way of conversation , but also ( if it be rightly practised ) a most pleasant and delightful , and ( which perhaps may seem the greatest Paradox of all ) one of the most healthful Exercises in the World. The first of these you will easily grant me when you consider , that Discourse is that which principally distinguishes a Wise man from a Fool. For what else do we take our measures of one another by ? If a Man discourse of weighty matters , and keep close to the Point , and speak sharply in the Case , we account him a worthy man. But contrariwise if he talk flatly , insipidly and impertinently , we have no esteem or reverence for such a Person , let his outward appearance and circumstances be otherwise what they will. It is certain we cannot know a Mans thoughts or the sense of his mind till he express them : A Fool we say is a Wise-man so long as he holds his peace , and a Wise-man differs nothing from a Fool till he speaks . For a mans actions may be by rote or custom or the direction of some other person , but a mans discourse is his own . Out of the abundance of the heart the mouth speaketh , said our Saviour . The tongue will betray not only the inclinations and passions of the heart , but the very sense and capacity of the mind ; and the latter much more than the former , as the Liquor will carry the tincture of the Vessel . 'T is possible indeed for an evil and vitious man to talk vertuously , and a silly man may get into a Road of wise Sayings ; but the Lesson he hath conn'd will soon be at an end , and then he will no more be able to hold out at that rate , than a flaw'd Vessel to make the same sound with a good one . Wisdom and folly are widely different in their natures ; but it is Discourse that lays them open and makes the distinction conspicuous : why then should not a man by practice endeavour to become expert at that which , if he be master of , will be his Glory , but to be sure will make his Character . But now for the vulgar methods of Conversation , which commonly consists of Drinking and Gaming , they are no better than Levelling Practices , that observe no distance , nor make any distinction amongst men , the Master and Servant are at Hail Fellow , the Gentleman and the Clown are upon the Square with one another , the Man of Parts and Learning and the veriest Ideot and Coxcomb are upon even Ground in those Entertainments . As for Drinking , I cannot sufficiently wonder at that abjection of mind in Persons of Quality , who , as if they consented to their own degradation , will contend for Victory with their Inferiors at equal Glasses : when it is notorious , that a Porter shall bear more than a Gentleman ; and a fine Wit shall be baffled and disordered with that which a thick scull'd dull Sot will carry away well enough , and come off as wise a man as he entred . But suppose the Gentleman should outdo the Clown , and the Witt the Dunce ; yet as the Match was made very imprudently , so the Victory would be inglorious . And then for Gaming , I have heard of an Ape that hath been too hard for his Master at that most ingenious Game of Chess . But I have known one very near to a Natural that hath been a great Master at it . And certainly it is very easie to imagine that in those other Games , which are governed by Chance , the Victory may fall to the less worthy Person . It seems therefore a very mean thing to be eagerly intent upon that to which a Wise man hath no better title than a Fool , and , if we believe the Proverb , much less . To be sure no man can be so vain as to think himself the wiser or better man for his Conquest . But now Discourse discriminates mens real abilities , and bears an impartial Testimony to a mans worth , and the Contests of reason are therefore truly honourable , because the wiser man is sure to have the Victory . But then secondly , For the pleasure and delightfulness of Discourse , it cannot be doubted but that the Higher Powers in a man are attended with the sweetest delights , in the exercise of themselves ; and the more strong and vigorous the Constitution of those Powers is , the more quick and ravishing must the sense of their peculiar pleasure consequently be . This the experience of all studious men bears testimony to , amongst whom one Truth sifted out by reason is more pleasant than all the Entertainments of an Epicure . For in Discourse there is a very grateful relish in the mere bandying of Arguments to and fro : Great curiosity in distinguishing , prettiness in an hansomely dress'd probability , surprize in Paradoxes ingeniously maintained , admirable beauty in that strange variety of Colours in which a good Wit will represent things , far beyond the hand and skill of a Painter ; all which , with a thousand other Particulars which I pass by , render the pleasure of Discourse as much transcendent to all instances of sensuality as Reason it self is above sense , or a Man superior to a beast . And now in the last place for that seeming Paradox concerning the wholesomness of Discoursing , it is observed that they who are curious of the health of their Bodies , to the end that they may invigorate all their powers and faculties , have to that purpose found out appropriate Exercises to all the principal parts : for so they fay , walking is peculiarly good for digestion , by gently agitating the Stomach and Bowels ; riding is singularly beneficial to the Head ; playing at Bowls helps the Reins ; and the use of the long Bow , is especially commended for opening the Breast and Lungs , &c. Now I think I may be bold to say , that whatsoever each of these is to its respective part and member , that will smart and vigorous Conference perform to the whole man. For as to the very bodily powers , it warms the Heart and Stomach , dries the Brain , opens the Lungs , quickens the motion of the blood , and brings a fresh and florid Colour into the face and whole habit . And then as for the better part of man , Discourse raises the phancy , exercises the memory , clears the thoughts , enlightens the judgment , and improves the reasoning of the mind . To which add , if you please , that it diverts melancholy , puts off dozing , banishes anxious thoughts and sollicitude , and in a word holds a man so fully employed , that it leaves no room for the very temptations of the Devil . And now I appeal to you , judge whether I have performed my promise or no : If I have , then besides all the aforementioned here is a manly employment of time always at hand , an exercise that every one is capable of that hath a tongue in his head and a soul in his body . Thus we may treat our Neighbour , and cost us nothing , but what we ( it seems ) have too much of , I mean Time. And thus we may profit our selves , and oblige him too beyond all other entertainments . Phil. I have a great reverence for your judgment ; but in truth I cannot tell what to say to this Gossipping kind of diversion , and till this moment I never thought lip-labour had been of such value . As for thinking men , the World is content to let them enjoy the reputation of being wise , or at least to suspend their judgment of them till they see the contrary in the unreadiness of such men in all the instances of gentile and pleasant conversation . But as for talkative men ( I need not tell you ) they have ever been accounted troublesome and impertinent . And for your own part , Good Sebastian , give me leave to say that your practice confutes your Doctrine ; for after all this which with great Wit and Eloquence you have spoken in the commendation of discursive conversation ; and notwithstanding that every one who knows you , knows your singular dexterity in managing any Subject that falls under Debate in your Company ; yet you of all men are generally observed to be the most silent and reserved . It is true at this time you have been disposed to talk very freely with me , ( for which I am greatly obliged to you ; ) but at several other times it is a hard matter to pump any thing out of you . Sebast . I see plainly that there is a wrong as well as a right Handle to every thing , and a continual proneness in men to mistake one another . Whensoever any Vice is censured or exposed , men presently think the contrary extreme to that practice must needs be the Vertue ; so whilst I have been recommending ingenuous and friendly Conference , you represent me as if I had made it my design to plead for impertinent talkativeness : which truly I am so far from , that I think the World doth that sort of men no wrong in the censure it passes upon them ; amongst whom ( if it be a wise man's Lot to be cast ) he will think himself in the Region of Parrots , and for his deliverance be tempted to pray for deafness as a great Blessing . No , Phil , no , I would neither have men say all they can , nor much less talk whether they can or no. But I would have them first think to direct their speaking , and then speak , that a judgment may be made of their thoughts : I would that men should bend their minds whenever they relax their tongues , and try the strength of one anothers heads in reasoning rather than in drinking . But then as for what your self or others have observed of my carriage in Company , I confess the Observation is rightly taken , and I will ingenuously assign you the occasions of it ; which are ( as far as I know my self ) such as these : In the first place , it sometimes falls out , that the Subject which other men are discoursing of , is not very agreeable to my mind ; as in these unquiet times , the common Theme is News ; which as it is usually managed is frequently attended with pragmaticalness and censure of the Government under which we live , or at least the effect of it is the filling one another with fears and jealousies , and the tormenting a mans self before the time , with his own or other mens dreams and suspicions . Now in this Case I am generally silent , at least till I can find a fit transition , and have the good luck to turn the stream of Discourse some other way . Again , sometimes I am in the Company of those who are every way my Betters ; and there I think it as much more adviseable to hear than to speak , as it is better to reap than to sow . Sometimes also I meet with a Company of desultorious Wits , who skip so hastily from one thing to another , that they over-run me ; and whilst I am meditating what to say pertinently to the Question in hand , they are gotten into another Subject : A man must ride Post , or be left behind by such Discoursers . But besides all this , sometimes a mere melancholy humour seizes me ; which so benums me , that I am for that Fit altogether useless in Society . But let that be as it may , or however my practice falls short of my counsel , I am certain my example is not sufficient to counterbalance the Reasons I have given . Wherefore let me again heartily recommend it to you , not only for its own benefit , but if it were but to supersede and lay aside those other soft and silly diversions which have of late so far usurped upon humane Society , as well nigh wholly to ingross to themselves all mens vacant hours , and a great deal more . Phil. You have the Ascendant of me , and may perswade me to what you will : But , Good Sir , do not convert me from a Good-Fellow to a prating Fool. If I had been used to study , and been conversant in Books , as you have , I might have been in a capacity to please my self , and perhaps the Company too with Discourse ; but for want of that Education , silence will generally be my best discretion . Sebast . Books , Phil ! It is neither Books nor much reading that makes a wise man. How many shrewd men have you known , and very well accomplished in most parts of Conversation , that never had any great matter of Clerkship . And on the other side , amongst the great number of those that have had all the advantages of Bookish Education , how few are those that are really the better for it ! With many men reading is nothing better than a dozing kind of Idleness , and the Book is a mere Opiate that makes them sleep with their eyes open . 'T is perverted into an Antidote against thinking wisely , and made a creditable pretence for dismission of business . Such mens studying is only an artifice to reconcile the ease and voluptuousness of sloth with the reputation of wisdom ; a gentile and wary kind of Epicurism , that surfeits without pain or shame , and in which men spend their time without profit to themselves or usefulness to the World. Again , there are some with whom Bookishness is a Disease : For by over-much reading they surcharge their minds , and so digest nothing . They stuff themselves so full of other mens Notions , that there is no room for their faculties to display themselves . Such as these after all their reading can no more be accounted learned , than a Beast of burden may that carries a Students Books for him . Only so much Meat is properly nourishment to the Body as a man can macerate and digest , as he can apply to the reparation of his Body , when he can separate the superfluities , and be stronger and lightsomer after it , more than this breeds ill humors , obstructs the passages , and impairs the state of health instead of advancing it ; and so much Study only is profitable as will excite a mans thoughts as will afford hints or sallies to the minds , or as will furnish him with matter for meditation and discourse , which two last things are the two great instruments of improving our selves , and therefore are to prescribe the measures of our study and reading . Wherefore it was well said by a Great Man of our Countrey , That reading indeed might make a full and copious man , but meditation made a profound man , and Discourse a clear , distinct and useful man. For reading at most doth but make a mans mind equal to that of the Author he reads ; but meditation sets him upon the shoulders of his Author , by which means he sees farther than he did or could do . Or whereas the one may fill up all the present capacity of a mans mind , the other , viz. meditation , stretches and enlarges those capacities . And then for Discourse ( which is that we are now speaking of ) besides the advantages which it hath in common with meditation , it opens and unfolds a mans thoughts , and so brings his Notions to a Test , and makes proof of the solidity or weakness of his conceptions : by which means , as on the one hand he shall not run away with the shadows of things instead of the substance ; so on the other hand , when his apprehensions are sifted , and approved to be right and sound , his mind will be confirmed against wavering , and he will become constant and consistent with himself . I have often observed with equal pleasure and wonder , that by the mere propounding a difficulty to another , I have presently been able to resolve that which was too hard for me , whilst I revolved it only in my own breast . For by that opening and unfolding of our thoughts we let in light to our own judgments and see clearer than we did before . Besides , a man is too apt to have a partial fondness to the issue of his own brain ; but when he hath brought his conceptions to the impartial Touchstone of other mens judgments , and as it were tried them by the light , he will neither be apt to be upon all occasions over-confident , peremptory and dogmatical ; ( as you may observe many reserved studious men to be , who when once they give vent to their thoughts labour under a kind of incontinency of mind , and will be continually dictating and asserting at all adventures ) nor on the other side will he stumble at every rub , and stagger at every objection , and so give up the best Cause upon the slightest ( but unforeseen ) Attack . And there is one thing more very considerable in this matter ; namely , that by Conference a man is accustomed to methodize and digest his thoughts in order ; by which means his Notions are not only rendred more beautiful , but are more at hand , and also more perspicuous and fitter for use . Whereas contrariwise , ( let a man have read never so much , and meditated too into the bargain ) without this expedient all his Notions will lye very odly and confusedly , and come out all in an heap or huddle . In summ , He that uses himself only to Books , is fit for nothing but for a Book ; and he that converses with no body , is fit to converse with no body . Phil. In truth , Sebastian , though I am very sensible of my own defects in Point of Learning ; yet in that little experience which I have had in the World , I have seen so many instances of the ill use , or rather no use that some men have made of it , that I am not only convinced there is some truth in what you say , but am the better inclined to be content with my own education . I have known some mighty Bookish men like full Vessels without vent , as if they were troubled with the Gripes ; their Notions ferment in them , but they cannot utter them either to their own ease or the profit of others . And again , some mens learning hath served only to make them pedantick and troublesome , to make a noise with words and terms of Art every whit as offensive the clatter of the Table-men , which you laugh'd at even now . Notwithstanding , by your favour , it cannot be doubted but Learning hath mighty advantages ; and I verily think you should speak against your own conscience if you condemned it in the general : Wherefore you must excuse me if I continue of the opinion , that it is next to impossible , without more of it than I can pretend to , to hold such conversation as you are putting me upon . Sebast . Excuse me , Dear Phil. I do not in the least put any slight upon Learning , or the means of it , Books and Study : I know well it is of admirable use in a wise mans hand , because it gradually and insensibly opens mens minds , and both gives them a quicker sight and affords them a larger prospect . And even on the most ordinary parted men it hath at least this effect , to calm the Spirits , and to sweeten their temper , by subduing the fierceness and ferity of mens constitutions . And therefore I heartily wish , that no Gentleman ( especially ) were permitted to attain his State and Fortunes without this qualification . So that all I was saying was only this , that you nor any man of your capacity ought to discourage your selves upon the pretence of your lesser advantages that way ; forasmuch as a wise and a good man may ( though perhaps not with the same ease ) with a very little of it maintain an ingenuous and profitable Conversation . Phil. Perhaps it may be so as you say : But then certainly a man must have very extraordinary natural abilities to supply that defect . Sebast . No , Phil , that needs not neither ; for Discourse will both supply the want of acquired abilities , and also improve the natural . I suppose you remember the Saying of Solomon , As Iron sharpeneth Iron , so doth the countenance of a man his friend . I confess I have heard that passage of the Wise man applyed to the visiting and comforting a friend in adversity , which certainly doth mightily buoy up and support a mans Spirits when he finds that he is not altogether forsaken of his friend , but owned by him in the lowest ebb of his Fortunes . But I think it is every whit as true and applicable to that we are speaking of , as if he had said that the company and conversation of a friend doth as well quicken a mans wits , and improve his understanding , as one Iron Instrument is sharpened by another . For as I said before , Conference and Discourse give us the advantage of whatsoever he ( we converse with ) hath read or thought upon that Subject , and so we reap the benefit of his reading , and of his meditations too . And then besides that , we exercise our own judgment upon the matter so digested and prepared for us , the very presence and attention of our friend sharpens the attention of our minds , his Question prevents our extravagancy and wandring , and keeps us in a method , and his expectation from us holds our thoughts close and steady to the Point in Debate . By all which not only the Stock of our Knowledge is improved , but the Patrimony also ; I mean , the very powers of the Soul. In consideration of all which , that Great Man of our Country , whom I cited but now , doth not stick to pronounce , That if it should be a mans hard fortune to have no body to converse withal , it were better he should talk to a Post than not open his mind at all . Phil. There you nickt it , Sebastian ; by that last word ( whoever was the Author of it ) I perceive a Wise man may make some use of such a Tool as I am , if it be but to reflect and Echo back his own thoughts upon himself . But in earnest , Sir , now that you have encourag'd me , I begin to think something better of my self , and am resolved to try what may be done in the way you recommend . But what would you have a man discourse about ? I am afraid , if there be not some care in the choice of a Subject , all will degenerate into Gossipping and impertinent Chat. Sebast . There is no need of sollicitude in that Particular , forasmuch as any , even the most obvious and occasional Subject , will enable us to attain the end we aim at , provided it be followed home ; I mean , talk of what matter you will , if so be you do not talk flatly and carelesly about it , but set your thoughts on work and they will bring forth both pleasure and profit . For the mere exercise of our minds improves them as well as that of the body doth the state of bodily health ; and whilst our thoughts are intent , though we are not sensible how time slips away , yet we shall be sensible in the conclusion that we have not quite lost it . Besides , you have observed Musicians to make the most curious descant upon the plainest ground , and have seen several of the Indian Manufactures , where the most exquisite Art hath been bestowed upon the meanest materials : 'T is not therefore the Theme , but the prosecution of it that is considerable ; for , as I said , let that be what it will , if you pursue it with a Train of thoughts , and especially if you be vigilant to take notice of , and apprehend those hints that will thence he occasionally started , you shall quickly be amazed to find your self led before you were aware into some spacious and beautiful Field of Contemplation , wherein you may at once both lose and refresh your self . Notwithstanding , I acknowledg to you , that the pitching upon some good and useful Subject at first is both the shortest and the surest way to attain our end . For the very importance and concern of a weighty affair naturally rowzes up our minds , and collects and fixes our loose and scattered thoughts ; as you shall seldom see any man drowsie and inattentive whilst a matter of consequence to his Life or Credit or Fortunes is in agitation . Therefore that having thus prepared you to it , I may now speak a great truth to you , and that you may effectually shake off all the fooleries in fashion , and make conversation profitable . And if indeed you would awaken your senses , and improve your self and your time together , let me above all things in the World commend to you Religious Communication , talk of the Concerns of a Soul , and of another World. This is a Subject of that weight and moment , that it cannot fail either to make you intent , or the Company you shall be in grave and serious ; and it is withal so vast and large , that you can never fear to be run on ground ; for it will always afford you fresh matter of Discourse . Phil. 'T is true the Subject is copious enough , and I may be sure to have it all to my self , because no Body will talk with me about it . Who is there now adays that troubles his head with Religion , or especially makes it any part of Conversation . If perhaps any mention of it fall in by the by , it is presently let fall again , as if it were too hot for mens fingers , and at most it is made but a kind of Parenthesis , which may be kept in , or left out of the Discourse without interruption of the sense . You have found me out a Subject indeed , but now you must seek me out Company too to treat upon it . For as the World now is , this will seem so irksom a business , that no time will be so tedious as that which is spent upon it , and so we have lost the whole design we were levelling at . Sebast . Who ( say you ) will discourse of Religion ? Why , every Body sure that thinks of it : for it is a matter that comes so home and close to every man , that he must be a stark Sot , and destitute of the common sense and discretion of a man , that is not mightily affected with it . For tell me , is there any man so absurdly vain as to think he shall not dye ? Can any man that observes the frail contexture of his Body , and the innumerable accidents he is subject to , think himself immortal ? Or can he overlook the common condition of mankind , and when he sees men daily drop away and dye in their full strength , and in spight of all helps and advantages of preservation ; yet be so fond as to imagine he shall escape the common lot ? And seeing what happens to another man to day , may befal himself to morrow ; or however , he is certain that he cannot be of any long continuance in this World ; who , I say , that is sensible of this can chuse but pry beyond the Curtain , and bethink himself what shall come after . Is it not the very temper and constitution of our minds to be inquisitive of the future ? Is it not a great part of our Prerogative above Beasts , that whereas they are wholly taken up with what 's present to them , and neither mind what is past nor to come ; we by the largeness of our souls embrace both , and do we not worthily count him an Ideot that is so short-sighted as not to see beyond his Nose end . Doth not every Wise man provide for what may be , and do not even the most cold and incredulous suspect at least there may some thing concern us after the present life ; and is there any man that can , if he would never so fain , quite rid his thoughts of it ? Sure therefore every man that thinks he shall dye , ( that is every man that lives ) thinks something of Religion , if it be but for fear of the Worst . Perhaps you will say there are some men , who though they know they shall dye , yet think they shall dye as the Beasts dye , and have no concern hereafter : but are they worthy to be accounted men that can phansie such a thing ? A Beast indeed hath life and sense and motion , and participates of some kind of phancy and memory : but doth it understand a Discourse , or weigh an Argument ? Is it able to infer from Premises , to remember things gone and past , and recal them to mind at pleasure ? Can it compare things together , gather the result , distinguish or pass a judgment upon appearances ? will any man be so ridiculous as to say , Beasts are conscientious too , that they reflect upon their own actions , and accuse or excuse themselves accordingly ? or have they free will to determine their elections which way they please , even against the interest of their senses ? Now he that considers all these vast differences , will , if he have the reason of a man , conclude it very improbable that a Creature of this admirable make should be only designed to be a Pageant for a day , and be totally dissolved at the date of this short life ; especially if he consider withal that these powers and capacities which we have shewn man to be indued with , do not only put him upon the thoughts and expectations and desires of another state ; but do render him marvellously fit for it , and capable of it ; insomuch that several of the noblest of these endowments are wholly in vain , if there be no such thing , and that a Man died as the Beasts do . Besides all this , doth not every man that hath eyes in his head to observe the admirable structure of the World , conclude that it must be the Workmanship of a God , and he a great , a wise , a good and a just Being ; and can he think so , and not resolve there must be a great necessity of , and reality in Religion that is in the reverend observance of that Great Majesty that deserves it , and who hath both made us capable of performing it to him , and obliged us thereunto . Now if all , or but any part of this be true , who is so mad as to have no concern for this God , Religion and another World ? and who is there that having any concern for them , can chuse but think fit to make it some part of his business , the employment of some part of his time , and the Subject of his most serious debates ? Hath any man a most important Cause sub Judice , and his Tryal drawing on , and doth he never think of it , or discourse his Case with his friends ? Hath any man a great Estate in a Foreign Countrey , or a huge Patrimony in reversion , and never speaks of it ? Hath any man either a considerable Friend or a formidable Enemy , and never expresses himself concerning the one or the other ? Surely therefore seeing Religion imports all these Concernments , a man may find those that will discourse with him on the Point . Phil. I readily consent to you , that the business of Religion is a most serious Affair , and worthy of the greatest consideration ; but besides ( as I have said ) there are very few will correspond with a man in discourse about it : To tell you truly , I am somewhat of opinion that it is not fit for that kind of treatment . As it is a sacred , so it is a secret thing , transacted only between God and a man 's own Conscience , and therefore is rather the Theme of a man's thoughts , the solitary employment of his own heart , and so fit to be kept up in the Closet of his Breast , and not so proper matter for Discourse . Sebast . And I as readily yield to you , Dear Phil , that the soul and spirit of Religion is very retired and inward , and so inaccessible to other men , that they can neither see it , nor judge of it . But though the first source and springs of it lye very deep , yet why the streams of it should not issue forth both in words and actions I cannot comprehend . I have read of a sort of men about the Apostolick times called Gnosticks , who gave out that it was sufficient to retain an inward belief and a right sense of Christian Religion in their minds and hearts , although they neither made profession of the faith with their mouths , nor practised the laws of it in their lives and conversations . This I look upon as an hypocritical artifice of theirs , to the end that they might make a saving Bargain of Christianity ; a device to sleep in a whole skin , and neither run any hazards , nor put themselves to any difficulties for Conscience sake ; and if they got nothing by Christ Jesus , they thought they would be sure to lose nothing by him . But as I am very confident a man of your sincerity can harbour none of their designs , so I assure my self what you have said is not upon their Principles : Yet I must tell you , when the Apostle levell'd a blow at them he reach'd your phancy also : for he saith expresly , With the heart man believeth unto righteousness , and with the mouth confession is made to salvation . Phil. O pardon me , Sir , I make no Question but that when a man is called to make profession of his faith , and to discover what Religion he is of , then to dissemble is to betray it , and to be silent on such a critical occasion is to revolt and apostatize from it ; and in that sense ( I take it ) another Apostle hath required us , To render to every man that asketh us a reason of the hope that is in us , &c. As if he had said , Be not ashamed of your Perswasion , but owne and defend your Religion , at the greatest and most adverse Tribunals where-ever it shall be impeached . But this is not the Case : We are not now speaking of what must be done upon an authoritative inquisition into our Consciences , or in times of persecution ; but what is to be done in times of peace , and in common conversation ; and then and there I am still of opinion , that at least it is not an express Duty to talk of Religion . Sebast . Nor do I differ from you therein . For I do not assert it as an universal Duty to make Religion the matter of our Discourse : But my meaning is , that it will exceedingly become us to do so sometimes . And I verily assure my self , that he that hath a quick sense of God upon his mind , will have savoury expressions of him sometimes upon ordinary occasions ( if a foolish modesty do not too much overcome him ) as well as witness a good confession in times of persecution . For as our Saviour said , ( in the passage I mentioned before ) Out of the abundance of the heart the mouth speaketh . And it seems to me more easily conceiveable , that there should be a great fire without any smoke , or a great light without any heat , than that such a man as is inwardly principled with the fear and love of God should be wholly tongue-tyed , or be either able or willing altogether to stifle and suppress his sentiments . Can a man carry fire in his bosom ( said the Wise man ) and not be burnt ? Such an holy fervour as I speak of will assuredly both seek and find a vent for it self , and break out upon all fitting occasions in reverend and affectionate expressions ; by which means a man in the first place eases his own breast , and besides , thus this holy fire not only preserves it self from extinction , but propagates it self also , warming and inflaming others . You have heard , I suppose , of an odd Superstition among the Jews , who out of a pretended reverence of the name of God , and to preserve it from prophanation ( as they supposed ) so long forbad the common pronuntiation of it , till at length by the intermission of using it they had quite forgotten how to pronounce it . And thus I am afraid it would fare with Religion , if men should ( out of I know not what conceit ) forbear all Discourse of God and another World , the result would be , that in time both would be forgotten . Not is it ( as you seem to imagine ) only times of persecution that ought to rowse up our Spirits , and call for expressions of our zeal ; for the Road of business , the successively flowing Tide of variety of entertainments in this World , the soft Charms of pleasant recreations , the blandishments of continual prosperity , and the rust upon our minds contracted by lying still in ease and security , do more endanger the state of Religion than those trying times you speak of . And therefore Atheism is well known to be a Weed that thrives most in the best Weather . The Seed that was sown upon stony ground fell away when the hot Sun scorched it , because it had no depth of earth ; but that which was sown among the Thorns was choaked too , though the Soil was never so good ; in a word , Stormy Weather in the Church may tempt men to be false and treacherous and Renegadoes , but I believe it never made an Atheist ; that and prophaneness are the ill fruit of prosperity . So that you see there is need that the Spirit of piety should exert it self as well in the one season as in the other . Neither will the publickly stated times or forms and exercises of Religion sufficiently secure it against this danger , without such voluntary efforts and fallies of it as we are speaking of : For in regard God is not to be seen , and the World is before us , the World to come is at distance , and the present World at hand , ill examples are numerous and good ones few and rare , and in a word , we dwell in so cold a Region , that we had need not only to use a great deal of exercise , but frequently to rub up one another . Therefore as Socrates is said to have brought down Philosophy ( è Coelo in urbes ) from speculation to practice , from high Notions to the common Affairs of Life ; so it seems necessary to us not only to be religious at Church , and devout in our Closets , but to allow it a share in our daily and ordinary converse . Phil. Nay , if you be for that , what think you of a demure sort of people amongst us , that as if their tongues were tipt with Religion will be always canting in a Scripture-phrase . These men seem to think it prophane to speak intelligibly and in the common language , and account a Jewish kind of Gibberish to be the peculiar Shibboleth of the Godly party : And some of them arrive at such a pitch either of hypocrisy or melancholy , ( I am loth to pronounce whether ) that ( upon the matter ) they allow no other Discourse to be lawful but what hath a tincture of Religion . Now for my part I look upon these people as very absurd and ridiculous , and therefore I hope you do not intend to give them countenance in what you are saying . Sebast . So far from it , Phil , that I account the former of the two sorts of men , which you speak of , to be no better than a Generation of nauseous Pharisees , forasmuch as nothing betrays hypocrisie so much as overdoing , and by that course of theirs they render Religion loathsome and ridiculous , and tempt men to think it all Trick and Cheat. And for the other , they seem to be a pitiable , but crack-brain'd sort of men , who render Religion very uncomfortable to themselves , and indeed impracticable and impossible . God knows we are not Angels but men , and have concerns for the present World as well as for the other ; and consequently it can be no fault , but a just Duty , to take care of them , and in order thereto to deliberate , to take advice , and to discourse about them . And this I am so confident of , that I verily believe , the Apostle when he forbids that any corrupt communication should proceed out of our mouths , and enjoins that it be such as is good to the use of edifying , intended we should interpret the latter expression by the former , viz. that instead of rotten and filthy talk we should tend so earnestly to the contrary , that we might turn the stream of mens Discourse to that which is vertuous and profitable . And when he adds , That it may minister grace to the hearers , I think he requires that very thing which I have been recommending to you , namely , that we should take all fair opportunities of bringing Religion into Plea , and of suggesting good Meditations to one another . But I can by no means think he restrains all communication to that Subject , provided that which is about other matter be not lewd or foolish , but savoury and ingenious , useful and pertinent . And this I am the more confirmed in by another passage of the same Apostle , where he directs that our speech be seasoned with grace as with salt . Which , as I understand it , imports as if he said , that our most common conversation should have some relish of our Religion ; not be wholly religious , no more thon our meat should be all salt , but seasoned with it . Moreover , when our Saviour forewarns us , that for every idle word that men shall speak , they shall give an account at the day of judgment , I can by no means think his meaning was that every word that hath not immediate relation to Religion should be accounted idle , and as such incur damnation . Far be such an Interpretation from the merciful and condescending Laws of our Saviour : if this were so , Christianity was a most anxious thing , and the lives of men must be perpetually vexed with scrupulosity . But I take it , he intended only to represent to us , that the Judgment to come shall be very exact and particular , so as to take notice not only of our actions , and the greater passages of our lives , but that our very words also shall come into estimate and consideration . You see therefore I am so far from countenancing either an hypocritical Cant , or a superstious Melancholy , that I do not think Religion ought importunely to thrust it self into conversation to the exclusion of every thing besides it self ; but that it have place in our Debates , and where there is room for choice , there it is my opinion that we give it also the precedence . Phil. Well , so far we are agreed : But I pray give me leave to go a little further with you . What kind of Religions Conference is it you would be at ? Would you have men enter into Disputes about Divine matters ? This I the rather ask , because there is another sort of men ( besides those we now spoke of ) who seem to be mighty zealous of Religion ; but their heat breaks out wholly this way , and they fill the place where-ever they are with noise and clamour , with dust and smoak : Nothing can be said in their presence , but instantly a Controversie is started , the Cudgels are taken up , and to it they go : Scarcely any Body is Orthodox enough for them ; for they spin so fine a Thred , and have such Cobweb-Divinity , that the least brush against it is not to be endured : and yet withal they are as positive and decretal in their assertions , that the Pope himself is no body to them . One would think they were Privy-Counsellors of Heaven , they define with so great confidence what will and what will not please God , and damn to the Pit of Hell all that come not up exactly to their definitions and determinations . These , I assure you , are men that bear a great part in the World , therefore I would fain know your opinion of them . Sebast . Truly , Phil , I have no opinion of them at all : I phansie neither their Faith nor their Charity ; the one I account to be a great deal too big , and the other as much too little . Phil. Agreed again . And now I 'll tell you my thoughts a little more fully on this Point : I have always lookt upon this Disputative Religiousness , as no better than a new-fashioned Knight-Errantry , which puts men continually upon quest of Adventures and makes Monsters of every Wind-mill that comes in their way . For these men , if there do but happen to be an inconsiderate expression let fall by any body , presently raise such a tragedy upon it , as if Faith consisted wholly of Punctilio's , or a Line was made up of Points , and that every petty opinion were of moment enough to overturn the World. The contrary whereof I take to be so true that I suspect whether that be of any moment in Religion which admits of Dispute ; for methinks it is not agreeable to the goodness of God to suffer any thing of that universal concern to all men to remain very obscure and controversial . I should think therefore this knotty kind of Timber never fit for edification . In plain truth ( if you will pardon a rude Similitude ) I phansie these great Masters of Dispute to be like the ordinary Professors of Rat-Catching , who commonly draw more Vermine to the place than they destroy ; so these raise more Controversies than they can decide , start more Difficulties than they can assoil , and so beget schisms , gratifie pride , inflame differences , and foment heart-burnings amongst men , that might otherwise live peaceably together here , and for ought I know go to heaven hereafter . Sebast . Most ingeniously spoken , Dear Phil , and according to my very heart . If I thought I could match your wit I would add , That whenever I see a Knot of these Disputants together , it puts me in mind of a Story or Fable , which you will , of a Company of Apes that had gotten a Gloworm amongst them , upon which they heaped Sticks and other little combustible matter , and laying their heads together blow with all their might , as hoping to make some strange improvement of that little shining Particle . But when they have done all they can , are neither able to encrease the light , nor much less to warm themselves by it . So these busie disputing Wits , after all their blustering , neither bring any useful truth to light , nor warm their own or other mens breasts with any spark of true Piety or Charity ; but contrariwise frequently obscure the one , and extinguish the other . It is not therefore disputing in Religion that I would provoke you to ; but the improvement of the indisputable Rules of it , to make your self and those you converse with , sensible of the vital Principles and Powers of Christianity , not to chafe one another into a passion , but to rub up one anothers Sentiments , and mutually to warm one anothers hearts with Devotion . By wise and affectionate applications to beget an equal fervour of Spirit . And in a word , that when Friends are met together they should , like Flint and Steel , raise both light and heat by their mutual and amicable Collisions . And why , I pray you , Dear Phil , should not Religion have its turn in our Conversation ? What reason can be given that pious men should not discourse as freely and favourily of holy things , as they or other men concerning common affairs ? Why should our lesser Concerns for this World , our secular business , be the only Subject of our Communication ? Why , when some talk of their Trades , their pleasures and of News , and the like , should not we talk of our Callings as we are Christians , of the interests of our souls , and the hopes in another World ? Why may not we discourse of our heavenly Countrey , whither we are going , as well as other men busie themselves about Foreign Countries , which perhaps they never saw , nor ever shall be concerned in ? You your self acknowledge Religion to deserve the most serious and attentive Consideration of our minds , and upon the same account ( if you be consistent with your self ) you will be induced to believe it the most worthy and commendable Subject of Discourse , as having all those advantages that can recommend any Subject to the Debate of ingenious men , as it were easie to make appear if it were necessary . Phil. Sir , I value your judgment , but must make use of my own ; if therefore it be not too troublesome to you , let me entreat you to make out that more fully to me , and then I promise you I will either comply with the reasons you give , or will shew you mine to the contrary . Sebast . With all my heart , Sir ; and to do it with as much brevity as may be : I will desire you to consider in the first place whether this Subject , Religion , doth not contain in it the most noble and excellent Points of enquiry , and consequently be not the most worthy , not only to take up the affections , but to exercise the wits of men upon . Such as for instance , about the Nature and Attributes of God , the wisdom of that Providence that manages and governs the World , the nature of Spirits , and particularly of the Soul of Man , of Conscience and Freedom of Will , of the Nature and Obligation of Laws , of the grounds of Faith and the efficacy of it , of the nature and success of Repentance , of Redemption and the way of propitiating God to man , of the Judgment to come , the Resurrection of the Body and Eternal Life , with abundance more of the like nature ; Points all vastly great and copious , profound and difficult , yet equally necessary and discoverable : such as are able to stir up and provoke the greatest capacities , and yet invite and encourage the meanest ; in a word , such things , as that there is nothing else within the whole Sphere of Knowledge , that either requires or deserves such serious Debates . Now how trivial and childish a thing were it whilst we have all these wise and concerning matters to treat of , to be taken up only with Dogs and Horses , with Drinks and Sawces , with Fashions and News ( as is too commonly the practice . ) And if you will please to consider well the aforesaid Particulars , and especially if you make tryal of the course I am advising you , you will find these Subjects to be every whit as pleasant and delightful as they are necessary and important . For what can be imagined able to minister more delight than the lively representation of another World and Eternal Life , when men modestly reason together , and endeavour to affect one anothers hearts with the certainty and unspeakable felicity of living for ever ? of the ravishing contentment of enjoying everlasting friendship ? of being out of the reach of Fate or Chance , out of the Sphere of Mortality , Sickness and pain , care and vexation ? of being exempted from all weakness , silliness , passion and infirmity ? of being exalted above all temptation , and secured against all possibility of apostasie ? If Discourse of this nature doth not affect a man beyond all other , it must be because either he hath not the sense of a man , or not the faith of a Christian . Or suppose men should take a Subject somewhat lower , and confer together about the Providence of God that governs the present World. What a beautiful thing is it to observe all the variety of second causes to move in a just order under the first , toward certain and uniform ends , the Glory of God and good of men ! And that though the Divine Wisdom may lose and confound us in that admirable maze it seems to make , yet there is nothing defective or redundant in the whole World , no room for Chance , nothing unforeseen , no cross accident that hinder ; the projection , the same design is all along carried on , and at last certainly attained : But especially if we confine our Contemplations of Divine Providence to that more peculiar Object of it , his Church , it will become yet more visible and more comfortable ; where if we wisely confer times past with the present , and view the whole process , we shall find that even Schisms , Heresies , Persecutions and the greatest calamities of the Church tend to its advantage in Conclusion . But above all , that which comes nearest to a man , and must needs affect him most in the affair of Providence , is that thereby he finds himself under the protection of a mighty Being , that nothing befalls him without the consent of his Great Patron , that he is not left to himself to scuffle with ill Fortune and second Causes as well as he can ; but he is the charge of God Almighty , the Favourite of Heaven : This certainly is highly pleasant and satisfactory above any thing in this World. Or if we go lower yet , and make the Subject of our Discourse to be about Peace of Conscience , of the bravery of a Victory over a man's passions or temptations , of the unspeakable comfort and satisfaction in doing good ; any of these will afford us an entertainment beyond the flavor of Wine , or the odd variety of Chance in a Game , and indeed ( to speak to the Point ) above all other Subjects of Discourse and Conversation . And although it be true that there is none of these but a man may contemplate with great satisfaction by himself alone , and in solitude ; yet as all social Exercises of the Body are more refreshing than those that are solitary , so it is here , the comfort that results from these Contemplations is doubled and multiplied by reflection in friendly Conferences . And all this together shall be my first Argument by which I recommend Discourse of Religion ; what think you of this , Philander ? Phil. I think very well of it : But , I pray you , let me hear out the whole Cause , and then I 'll give my Answer . Sebast . Why , then my second Plea for religious Discourse , is from the consideration that it is far the most safe , prudent and inoffensive matter of Communication , and that in several respects : In the first place it kindles no Coals , stirs up no strife , inflames no Bodies choler , and touches upon no mans interest or reputation . You cannot talk of your self without vanity or envy ; you can hardly talk of your Neighbours without some suspicious reflection ; nor of those that are farthest off , but we are in danger that some Body present may be concerned for them , as being of their Family or Acquaintance : It is very difficult to talk of News , but you will make your self of some Party or other , and of Opinions without giving offence where you did not intend it ; and you can scarcely speak of your Governours and Superiours , so as to avoid all imputation either of flattery or pragmaticalness . But here you may talk securely , and have this assurance , That if you profit no Body , you shall hurt no Body ; if you do not benefit others , you shall not prejudice your self . And then in the second place , and in consequence of the former , this kind of Discourse will invite no Eves-Droppers to listen and carry Tales of what passed amongst Friends in their Families and Privacies . For although there be hardly any place so inaccessible , nor any retirement so sacred and inviolable as to be a sufficient sanctuary against this pestilent sort of Vermin ; yet besides that matters of Religion afford them the least hold or handle , the discoursing gravely of it is the most effectual charm in the World to lay them , so that they shall either not be able , or not be willing to misreport you . To which add in the third place , That this Course is one of the most effectual and unexceptionable ways of ridding our selves of the Company of impertinent people , which I reckon no small advantage of this kind of Conversation . For this grave and serious way will certainly either make them better , or make them weary of our Company ; that is , we shall either gain them , or gain our time from them ; the least of which two is very desirable , and this is the effect of my second Plea for pious Discourse . I will trouble you but with one more , and that is from the Gentileness of this way of Conversation ; it is the most humane , civil and obliging way of treating men , and therefore most becoming a Gentleman . We account it some degree of rudeness to talk French or Latine , or any other Language , which the Company in which we are do not understand ; for it looks as if we were either jealous of them , and therefore would not have them know what we say to others ; or else it is as if we had a mind to upbraid their ignorance who cannot correspond with us in such a tongue . And methinks as it is usually accounted a Piece of Pedantry , and an Argument of defect of generous education , for a Student to quote his Authors , to talk in Scholastick Phrase , and to vent his Metaphysical Notions in the Company of Gentlemen ; so neither is it very decorous and civil on the other side to be talking altogether in the peculiar Phrase of Faulconry and Hunting in the Company of a Student : and it favours either of great defect ( of other matter of Discourse ) in our selves , or of great contempt and insolence towards those others so treated . The Law of Civility is , to be obliging and condescending , to give fair play and scope to all we converse with : Now nothing doth this like to religious Discourse , forasmuch as this being every man's Calling and Concern , there is no man but is or ought to be presumed to be in some measure skilful at it . When we talk of that we talk so as we may all talk , we parly of that which every man's profession and interest obliges him to consider , and which every man's Conscience admonishes him of , and we speak in the true universal Dialect which every man understands . And this shall be my whole Apology at present for religious Conference : I could say several things more in the Case , but I will do like a wary Advocate , and reserve them to reply to your Objections . And now , Dear Phil , what think you upon the whole matter ? Phil. What should I say , or what can I say , but that a good Cause hath happened upon a good Advocate , a Cause able to make an ordinary man eloquent , and Eloquence able to make a very indifferent Cause passable . Sebast . Thank you for nothing , Phil. Do you think I will be put off with a stale Complement ? I have , I think , demonstrated that religious Discourse is both the most manly and rational , the most pleasant and comfortable , the most prudent and wary , and to all this the most gentile and obliging . Deal now like a Friend and a Gentleman with me ; tell me what flaws you have observed in my reasoning , or what Objections you have to what I have said . Phil. To deal plainly and faithfully with you , and my self too , I think your Reasons are unanswerable ; and I have nothing to object , but to what you said in the last place about the Gentileness of this way of Conversation : and that is only this , Methinks you talk in this Particular , as if you came out of a Cloyster , or rather out of another World ; for your Discourse is not calculated for the Age we live in : Alas ! the World is not at the pass you suppose , you converse with Books , which fill you with fine Speculations ; but had you read men as much as I have done , you would find , as I said before , that it would be a very difficult thing to get any body to keep you Company at that rate , notwithstanding all the Arguments you have given or can give for it . You have read ( and so have I ) of one Nicodemus , that came to our Saviour on purpose to confer with him on the business of another World ; but it is observed he came by Night , as if he was ashamed of his enterprize ; and besides , his Name is upon this occasion ( for ought I know ) become a by-word and name of reproach to this day . And we have heard of some other persons who in great agonies of mind have been inquisitive into those affairs , and made Religion the principal Theme of their Discourse : But then was then , and now is now ; those men would now be suspected as not well in their wits that affected so antick a Garb : insomuch that even Divines themselves , who for the honour of their Profession , and upon account of the nature of their Office and Studies , may better be allowed to entertain such Discourses ; yet ( whether it be out of modesty , or deference to the humour of the Age ) it is easily observable , that they generally decline the way you recommend , and maintain Conversation at the rate of other men . Judge you therefore whether at this time of Day if a man in health should talk so , he would not be counted an Hypochondriacal Person ; or especially if a Gentleman should use it , he would not be wondred at as uncouth and unfashionable . Nay , that is not the worst of the Case neither : For the now modish way of treating Religion ( if by chance it come in the way ) is either to find slaws in it , and by Sceptical Sophisms to undermine the very foundations of it , or else by Drollery to burlesque and render it ridiculous . To talk malapertly and scurrilously against it , and now and then to break a Jest upon God Almighty , is an Argument of wit ; but to speak gravely and reverently , is dull and tedious beyond measure , the sure sign of a formal Fop or a Phanatick . Sebast . God forbid ! Though I know you understand the World better than I do , because ( as you wittily upbraided me ) my Conversation is most with the dead ; yet I am in good hope you are now mistaken , and that the state of the Living is not so prodigiously bad as you represent it . I know there are a sort of Tap-inspired Debauchees ( whose wit is broached with the Hogshead , and runs on tilt with it ) that love to put tricks upon every man and every thing that is graver and wiser than themselves ; nor do I so much wonder at it ( considering the men ) forasmuch as if Religion be true they must expect to be damned ; and if it obtain its just veneration they must expect to be the scorn of mankind . It is not strange therefore if they ( consulting their own interest ) either undermine it or blaspheme it , that they may have their revenge upon it before hand . But take courage , Philander , for these mens tongue is no slander , neither upon due consideration is there more of wit than of Vertue in their Ribbaldry . As for the more cunning part of them , who will needs be sceptical , and think to give proof that they have more wit than other men , only because they have less faith and modesty ; who knows not how easie a thing it is to carp and make Objections ? and that a triffling captious Coxcomb can ask more Questions than a Wise man can answer ? As any man may pull down faster than another can build up . It is one sign of a good judgment to be able to ask a discreet and pertinent Question , and another to discern what satisfaction is fit to be expected ; and then in the third place there is such a Vertue as modesty to sit down and rest satisfied with such an Answer as the nature of the thing will admit of , all which those captious Hypercriticks are destitute of . And then for the prophane Droll , every man of sense and good manners knows , that Wit without Bounds is the very definition of scurrility , and that it is an easie thing to please a man's self in the one if he have no regard to the other , but will let fly at every thing that comes in his way . For my part , I look upon it as every whit as great an instance of dullness , as of impiety , to need so large a scope for wit as these men allow themselves . A good and true Wit will find matter enough within the Bounds of sobriety , and not think himself straitned though he spare God and Religion . The men therefore you speak of are like blind Bayard , bold and dull ; and if they now and then happen upon something more than ordinary , who knows but the Devil may help them to it , who is always very ready to assist in this Case ? Therefore , my good Friend , setting both these kinds of men aside , who are not the Copy but the very scandal of the Age they live in ; let us consider impartially what else there is able to discourage such a way of conversing as we are upon . I have made it plain already , that all the reason in the World is for it ; and it is as certain that there are no Laws against it , nor doth Authority so much as discountenance it in the least . Besides , there is , I am confident , as quick a sense of Vertue and piety in the present times , as in the best times of our Forefathers . And if there be some lewd and profligate men against it ; yet there are others , and those of the best Quality , who think it so far from unbecoming their Rank , that nothing is more savoury and acceptable to them than pious Discourse . And some of these , as I am informed , meet at one anothers Houses usually every Week , or as often as their occasions permit , and there whilst they walk in the Garden or sit together by the fire ( according as the Weather invites them ) they make it their business to reinforce upon one anothers minds the great Principles of Christianity , to affect their hearts mutually with the consequences of them . And when this is done ( they say ) they return home as much raised in their Spirits , and cheered in their very Countenances , as the most jolly Good Fellows do from their merry assignations . Phil. This is a pretty piece of News you tell me : But I pray you ( by the way ) do you know any of these men well ? Are they not Conventiclers ? I tell you plainly I suspect this practice looks asquint that way . Sebast . No ; very far from it I assure you . Those I know of them are persons most observant of the Laws of their Countrey , constant and devout Frequenters of their Parish-Church , true Friends of the Clergy , zealously affected towards the Common-Prayers and all the Offices of the Liturgy , and do as much abominate and discountenance every Instance of that factious Gadding , Gossipping pretence of Godliness , as any sort of men whatsoever do or ought to do ; but having a quick sense of piety and a great concern upon them for another World , they endeavour by the aforesaid means to preserve and improve this temper in themselves , and to propagate it to others ; and this they do the more securely , as being condemned by no Law ; and the more innocently , as condemning none of those that do not imitate them . But I do not mention this particular Club of persons with intention to make them a Precedent for all others ; for besides that their custom is only voluntarily taken up , and upon no apprehensions of any necessary obligation upon them so to do , for then it would be a great burden upon the Consciences of men : there are also several inconveniences not unlikely to attend the practice , if not prudently managed , which I need not name ; that therefore which I aimed at in the mention of these mens usage was ( amongst other proofs ) to shew that the World was not so abandoned of true zeal and piety as you suggested , that prophane Discourse hath not so universally obtained , nor that godly Conference was so antiquated and exploded ; but that a Gentleman might still adventure to be found at it , without impeachment of his prudence or dignity . And moreover , I humbly conceive , that by how much the more there is of truth in your observation , by so much the more are all serious and sensible men bound to put to their endeavours to turn the stream of Conversation from froth and folly , to this great and important Concern . For if this be out of fashion , the more is the shame ; and it is a thousand pities but that we should strive to bring it into fashion , if it were but to run down that prophane humour you speak of . And especially to repair the dishonour done to the Divine Majesty by those scurrilous Libertines , who with equal madness and folly let their tongues run riot against him . What I shall we be mealy-mouth'd in a Good Cause , when they are impudent in a bad one ? Shall we be ashamed to owne God , when they defie him ? Is God so inconsiderable a Being , that we dare not stand by him ? Are piety and Vertue things to be blushed at ? Is eternal salvation become so trivial a thing , that we should be unconcerned about it ? Do we yield the Cause to these half-witted Profligates ? Do we acknowledge the Gospel to be indeed ridiculous , or do we confess our selves the veriest Cowards in the World , and judge our selves unworthy of eternal life ? For shame let us be so far from being either cow'd or byass'd by such examples , that we resolve to make better where we cannot find them ? Why should we think so meanly of our selves , as to follow only , and not to lead ? In a word , Why may not we begin a good fashion , rather than fall in with a bad one ? Besides , I perswade my self this will be no very hard thing to do if we consider the Authority and Majesty of sincere and generous piety , and the guilt and base spiritedness of Vice and prophaneness ; if we be soft and timorous , that grows rampant and intolerable ; but if Vertue shine out in its own rays , it dazzles and baffles all those Birds of Night . If men will be perswaded to assert their own Principles manfully , to talk of God worthily and couragiously , the veriest Russians will presently be gagged and tongue-tyed , as in Conjurations ( they say ) name but God , and the Devil vanishes ; so enter resolutely into pious Conference , and it will presently lay all the Oaths and blasphemies and scurrilous talk of those desperate Wretches . And ( by the way ) this is the most gentile and also the most effectual way of reproving that kind of persons , namely , to deal with them as Scholars deal by one another , when any one speaks false Latine , they only repeat it after him in true Latine , and as it ought to be ; so here let us speak right things of God when they speak amiss , and there needs no more to damp them ; they will either turn on your side and speak as you do , or leave the Field to you . This , this , Philander , therefore is the only way to mend the World , and without this it will hardly ever be done . It is not good Books and Preaching that will retund a prophane humour ; for such persons will either not read and hear them , or not consider them ; nor is it Prayer and Fasting too that will cast out this deaf ( but not dumb ) Devil . But when good men are as bold as evil men are impudent , I mean as openly good as the other are bad , when piety is daring , and ( if you will pardon the expression ) Hectors lewdness out of countenance ; then , I say , the World will , if not grow devout , yet at least grow modest and civil towards Religion , when vertuous men give evidence that they believe themselves , when they demonstrate that the Kingdom of God is not in word only , but in power ; when their Principles and pretensions appear in their Spirit , their Discourses , their whole Life and Conversation , when they continually breathe of God and of Heaven . And ( to say no more ) by this course also a man shall gain a worthy reputation and esteem to himself ; for whereas a bashful , pusilanimous complying humour , that will crouch to a debauch for fear of offence , and faulter and mince the matter of prophaneness to curry favour with lewd men , shall be despised and trodden down by every body . A brave generous Assertor of his Principles , and of God's honour , that fills the place and Company where he is with the sweet odours of piety and devotion , procures himself a veneration where-ever he goes , he looks like Moses when he came out of the Mount , his face shines and all men see a glory about him ; insomuch that those that cannot find in their hearts to imitate him , yet cannot chuse but reverence and admire him . Phil. I think your mind is an inexhaustible Fountain of Arguments on this Subject . Every occasion affords you a fresh tide of Eloquence ; either you have very much studied this Point , or it is wonderfully pregnant of its own proofs : For my own part I cannot bear up against you . I confess I thought when we first entred on this Particular , it was impossible that I should ever be of your opinion therein ; but now I am so far from having any thing material to object , that I protest I am clearly satisfied that it would be a very wise thing , and well worthy of our endeavours to bring it into use and practice : I mean , as much as possibly we can to exclude idle Tales and Drollery out of our Converse , or at least to confine them to a narrower compass , and so to make way for this great affair of Religion . But yet let me tell you , though you have convinced me you have not silenced others ; there are those will elude the Arguments they cannot answer , and expose what they are resolved not to comply withal : They will say , This talking of Religion is a Mountebank trick to impose upon the people , that it is a design of vain-glory , or an artifice to seem better than we are : They will tell you that sincerely good men use to be modest and silent , and to enjoy their sense of piety in secret . In short , when you have said all you can to recommend this way of Conversation , they will say it is no better than Puritanism or Phanaticism ; and having affixed such a name upon it , they will run both you and it down presently . Sebast . Hearty thanks , Dear Phil , for putting me in mind of that danger which otherwise I should not have been aware of . I acknowledge I am so far unskilled in the World , that I was apt to think it was sufficient to a Cause to be back'd with good Proofs , and that when a business had recommended it self to the reason and conscience of men the work was done . I little thought men must be wheedled into a compliance with their own judgments , and much less that they would be so disingenuous towards themselves as to put a cheat upon their own senses ; nor did I sufficiently consider the power of Names to make good evil , and evil good , and that the best thing in the World may be run down by the mere blast of an odious Nick-name : Lord ! what a venemous breath hath Common Fame , that it can change the nature of things ? What an huge Leviathan is vulgar Opinion , that it should be able to oppose it self to the best reason of Mankind , and to God Almighty too ? If this be so , who would exercise their understanding , or dare to propound any generous thing to the World , and not rather set himself adrift to run with the Tide . But yet this comforts me , that it looks like a Confession of the insuperable strength of my Arguments , when men resort to such subterfuges : It is a sign they dare not encounter me on the Square , that use such foul play , and that men are destitute of reason when they betake themselves to libels and reproaches . Let us then resume a little courage , it may be we shall conquer at last because our Adversaries despair of an honourable Victory . That which I contend for ( you know ) is this , That it becomes men to take all fit and fair occasions to speak worthily of God , and to make advantage of friendly conversation towards the improvement of one another in morals , as well as in secular or any other Concerns , and can any one be so absurdly malicious as to call this Phanaticism ? Doth that deserve the odious Name of a Party which is the great and universal Concern of all Mankind ? Is that to be accounted the peculiar Shibboleth of a Sect which speaks a Good Man and a Christian ? Is that to be made a mark of infamy which the best men in the World wear as a Badge of Honour ? Are we minded that this word Phanaticism should have the power of an Ostracism , and put a disgrace upon men for being too good . If men in their Intercourses and Communications deliberated about setting forth of some new God , or at least of some new Religion , there were just Cause of such an odious imputation ; but to take opportunity to speak of the true God , and the old Religion gravely and piously , it cannot be that this should be Pruitanism , unless it be so to be in earnest in Religion , which God forbid . Sure it is not the Character of any mere Sect amongst us to love God ; and if it be not , then neither can it be so to talk of him affectionately , since the latter is the easie and natural issue and expression of the former . David , I remember , called his tongue his glory ; and is that alone of all the powers of Soul and Body exempted from any part in doing honour to the Creator ? Are all men Puritans when they are sick or upon their Death-Beds ? And yet then there are very few are so modish as to wave the talk of Religion , or to talk lightly and drollingly of it . Either therefore all dying men are Sectaries , or else they teach us then what we ought to practise at other times , if we be not unreasonably careless and desperate . As for those that are really Phanatick , and are continually canting in a loathsom manner of Religion , those Parrots , that talk without any sense or apprehension of what they say , or those Ricketty Pharisees , that are all head and ears and tongue , but feeble in their hands and feet , that talk but do nothing ; let these be called Puritans or Phanaticks , or what men please : But let no dishonour be reflected upon those that understand and believe what they say , and live up to what they believe and profess . For though it may please those who have a mind to put a slur upon this instance of real piety which I am vindicating , to confound it with that other hypocritical guise of it , which I have now condemned , that so they may expose it to contempt and dishonour ; yet as it is certain these two are as different things as Sense and Non-sense , or as Life and Varnish , so ( impartial men being Judges ) that very Paint and Pageantry bears evidence of the excellency of that Sincerity which I am recommending . For you know men do not use to counterfeit that which is of no value , painted beauty is a great Argument of the desireableness of that which is true and native ; so there is certainly a very deserved admiration of holy Discourse , and a great power and charm in it , otherwise it would never be so artificially pretended to by such men , nor especially be sufficient to give countenance ( as we find it doth ) to their sinister purposes and designs : the World , I say , would not be so sottish as to be imposed upon by religious Cant , nor designing Hypocrites be so silly as to go about to abuse the World this way , if it were not an acknowledged Case that there is a real worth in that which they endeavour apishly to imitate . So that the Objections against us are unanswerable Arguments for us , and we have great assurance we shall carry our Cause when our very reproaches turn to our honour . But what if after all this , Phil , I should take the boldness to assert that such holy intercourse as I am speaking of , and especially under those Conditions and Qualifications I have put upon it , is so far from Phanaticism or Puritanism , or any Sectarian Odium , that on the contrary ( if the practice of it became general amongst good men ) it would be the most effectual way in the World to dash those formal disguises out of Countenance , and to put all Phanatical tricks out of all request and reputation . This , I believe , will seem a Paradox to you at first ; but I am very confident you will be of my mind when you have considered , That the only , or at least the principal thing which that sort of men support themselves by is the Gift of tongue , a peculiar knack of talking religiously : For if you look into their lives and temper , they have no advantage of other men ; and if you examine either their Principles or their abilities , these will not mend the matter : and yet they have strange authority and influence in the World ; they charm men into security of their honesty by their talk , they cast a mist before mens eyes that they are taken for godly men , let their pride and passion , their covetousness and ambition , be otherwise as palpable and notorious as they can . This Talent of talking is so valuable , it redeems them from suspicion , with this Pass-Port they go undetected , they are Saints from the teeth outwards , and Fools admire them , and so they compass their ends . Now were all sincerely good men so sensible of this as they ought to be , and would they in earnest apply themselves to grave and serious and pious Discourse in the habit of their Conversations , these Jack-Daws would be deprived of their borrowed Feathers , and those crafty men would not have a Mask or Vizard left them to cheat the World withal . You will say , perhaps they would out-shoot those good men in their own Bow , and talk at an higher rate in hypocrisie than the other could do in sincerity . But for answer : Do but consider whether there be not a greater power in Life than in mere shew and pageantry , whether that which proceeds from the thoughts and heart and Principles within be not likely to have more vigour and spirit than that which hath no root , no foundation ; but is begotten and lives and dyes between the tongue and teeth . Do not you observe that nothing so much disparages a Picture as the presence of him for whom it was drawn ? Life hath a thousand vigours and beauties which no hand of the Painter can reach and display . So hath spiritual Life , when it puts forth it self , a spirit , a warmth , an air , or whatsoever you will call it , which cannot be so imitated , but it will shame and detect the Rival . The great mischief of the World therefore , and the only security of hypocrisie , is , that the Truth and Life disappears , and gives its Counterfeit the Stage intirely to act upon ; but let that appear and confront its Adversary , and Hypocrisie will be sensible of an unequal match , and blush or withdraw it self . When , I say , men that feel the power of Religion in their own souls will be perswaded to express themselves habitually , manly and judiciously , they will baffle and confound all theatrical Pretenders to Religion . And now , Phil , what is become of that formidable Objection , as you and I thought it at first ? May not we now adventure to talk of Religion without the danger of Phanaticism ? Phil. Yes , I see clearly we may ; and not only so , but you have now convinced me that for that very reason we ought to do it , as the best way to supplant Phanaticism . But at the worst , if there were some danger that I should incur the rash censure of some that I value , and were likely to be called Phanatick for my pains , I would not stick to serve so many great and excellent ends at that hazard , if I could . Sebast . Bravely resolved , my good Friend ! now you speak like a man and a Christian ; there 's the very Point of Vertue : He that is too tender and delicate hath not the courage to be good , and he that will venture nothing here will win nothing in the other World. You know my sense already , that good nature is an excellent and useful Companion of Vertue ; but as the Case may happen , a little morosity is necessary to preserve them both ; But , I pray you , why did you put an if at the last ? after all do you question whether it be possible to discourse piously ? Phil. No , good Sebastian , that is not it ; for you have convinced me of the fecibleness , as well as the excellency of that kind of Conversation ; but you know ( as I have said before ) that is out of the road of Discourse ; and besides the difficulty of bringing those one converses with to it , it is natural for a man to follow his old Biass : If I were once entered into such a Communication , I am sure I should embrace it , and I think I could continue it . But there is a sheepish kind of modesty in this ( as well as in other things ) that checks and restrains a man from beginning that which neither he nor his Companions have been used to . If therefore you can help me to conquer my self as well as to answer Objections , to overcome my temper as well as to submit my judgment , I would then set about it as well as I could . Sebast . With all my heart ; only with this Condition , as well as I can ( as you say ) But I pray give me leave to ask you a Question by the bye , and not to decline that which you have put to me ; the Case is this , It is commonly observed that good men find such a modesty ( as you speak of ) to restrain them when they are setting themselves to begin some good Discourse ; insomuch that sometimes with very great difficulty ( if at all ) they can screw themselves up to it ; but contrariwise , lewd and prophane men rant and Hector at an intolerable rate , they will blaspheme and burlesque Religion when they are in their humour without regard to God and man : now seeing the former have all the reason in the World on their side , and the other as much against them , what is it that makes this difference in their spirit and temper ? Phil. That I may come the sooner at the solution of my own difficulty , I will answer your Question as briefly as I can ; and I think it may be resolved into these several Causes , first , Prophane men are generally very grosly ignorant ; for I cannot imagine that any thing else should make them bold with God Almighty . And though they pretend to wit , yet a man to their own tooth hath told us , That a certain Dose of that thing called Wit is a necessary ingredient into the Composition of a very ridiculous Fool. And I have heard it hath been said by a better man than he , That a smattering in knowledge ( which is the measure of a Wit ) disposes men to Atheism , whereas a full proportion would carry them through to the sense of God and Religion . The second Cause I assign is , That these men having abandoned Vertue , they have therewith lost all good nature and civil respect ; and are delivered up to insolence and an affronting humour . And thirdly , I make no great doubt but the Devil , whose work they do , assists them in it . And now you will easily think there needs no other concurrence ; yet I will add another , and that is Drunkenness : for methinks it should be out of the power of the Devil himself to tempt a sober man to such a villainy ; but in the rage of Drink God is defied , and every thing that is sacred . But now to my Question . Sebast . First , Phil , let me kiss your hands for your ingenious Answer to my Query : and then in the second place , I wish I could answer yours as well . The plain truth is ( as I have acknowledged to you before ) I have been in that Oven , and therefore cannot wonder to find another man there ; and though I cannot always conquer my bashfulness , yet in such Cases I always endeavour it , and I will tell you by what methods , and so I hope the same remedies may relieve us both . First then when I enter into Company with design to engage them in good Discourse , I endeavour , if it be possible , to make some Friend privy to my Plot , who perhaps shall sit at some distance from me , but understanding his Cue shall be always ready to second me in what I undertake ; and so by an honest Consederacy we can carry on the business . And this I do especially if I apprehend the Company to consist either of prophane persons or captious Witts . For if a modest man should in such a Case begin an unusual Discourse , and have no body to follow him , he will not only miscarry of his purpose , but be abashed and confounded . But if he have one prepared to comply with him , they shall both have time to recollect themselves , and to carry the Ball of Discourse whither they please . In the next place , when I am destitute of the assistance of such an Associate to second and relieve me , then if I apprehend I have an opportunity of discoursing usefully , I resolve to begin whatever come of it , that is , I forcibly break silence , though it be with trembling and paleness and faultering and without any well contrived expressions : And when once the Ice is broken the worst is past , then presently my colour and speech and spirits will return again . For to proceed is very easie then , because , as I have noted before , the Objects of Religion lye so ready to a mans thoughts that he cannot be at a loss in the Sequel of his Discourse . In order hereto I endeavour to raise in my own heart a great zeal of God's Glory , and a generous design of doing good to those I converse with . And therefore I think with my self I am not only to stand upon my guard and secure my self from infection , nor much less to be a mere Negative , and content my self to do no hurt to my Acquaintance , but that it is expected from me I should benefit them , and season their intercourse with something vertuous and graceful . Moreover , I endeavour in the whole Conduct of my self , and the habit of my life , to arrive at a seriousness of spirit and a deepness of thought , without which neither shall I be in temper to begin or carry on any such weighty Discourse with others , nor will they expect it from me ; a light trifling jesting Spirit is good for nothing but sport and may-game . Such as can ordinarily find in their hearts to step aside to a quibble or a clinch , are generally men so unfit for Religion , that they are seldom useful to themselves in any secular business : But a serious man hath his thoughts about him , and his very mien and countenance raises the expectation of the Company , and so they are half prepared to receive his impressions . Now to bring my self to this temper , I often represent to my self God's Omnipresence , and that I am before a mighty , wise and most reverend Majesty , who takes notice of all my carriage and demeanour . I think frequently of the Judgment to come , and the wonderful accuracy and folemnity of it , of the unspeakable concerns of Hell and Heaven , and the whole affair of another World. By these Considerations I curb the levity and wantonness of my spirit , and so become both furnished with fit thoughts to communicate , and also with a proper temper to communicate them . Besides this , I make it my earnest endeavour to be as much above the World as I can , I mean to have as indifferent an esteem of Riches and Fame , &c. as is possible , that my heart may not eagerly and intently run upon them : For I find by woful experience , that whensoever it warps that way , I am sure to be listless and formal in any such enterprize as we are speaking of , but whensoever I can contemn them , then I am as it were all spirit , and have so lively impresses of another World upon me , that I can almost make it visible to my Companions . Amongst all these I pray daily and earnestly for God's Grace and assistance , that he will every where be present to me by his Holy Spirit , and put useful thoughts into my heart , and give me courage to express them , so as to beget the like in others . This , Sir , is the method I take with my self ; and having , I thank God , often succeeded well with it against a Cowardly heart of my own , I cannot but expect it will have greater and more signal effects upon you . Phil. God verifie the Omen . However , I thank you most heartily for the Receipt , which I will keep as long as I live . Sebast . But I pray , Good Phil , do not make it publick ; for though I envy no Body the benefit of my experience , yet I would be loth the World should know what a shameful Difease I have been sick of . Phil. O Sir , timidity is but a natural infirmity , and hath not much shame attending it : But I must tell you , as my Confessor or Physician , which you will , of another Disease I labour under , so shameful and scandalous , that scarce any Body will owne it ; and that is ignorance , if I had courage enough for the business ( we have all this while been speaking of ) yet I am afraid by my unskilfulness I shall spoil all : let me therefore pray you to afford me your advice in this Case also . Sebast . Fear it not , Phil , a man of your cheerful countenance , sprightly vigour , and benignity of temper , can never labour under any such Disease . Phil. Good Sebastian be not too secure of me ; for this is a business of that nature , that unless it be done gracefully it had better be let alone , and especially because the enterprize is somewhat new and unusual ; therefore the greater dexterity and management is required , to give it a good appearance at its setting out , and so to lay a foundation for its coming into common use and reputation : and besides , it concerns you in Point of your own credit to furnish me out well , for seeing it is you only that have put me upon it , the dishonour will redound to you , if I miscarry in the undertaking . Sebast . In earnest , Sir , and without a Complement you are known to be a man of so good Parts that you can never want Materials , and then your sweetness of address will not fail to give great advantage and acceptation to your Discourses . Now it is an hard thing , that because you are pleased to think me wise , therefore I must shew my self to be a Fool ; but that 's a small matter between Friends : therefore since you will have it so , I will tell you the effect of my Observation in this matter . And the first thing to our purpose which I remark is , the example of our Saviour , ( and who can we better learn of ? ) And he , I observe , had a dexterity of applying every accidental occurrence to his holy purposes , as it were by a kind of Chymistry separating the gross matter , and subliming ordinary affairs to heavenly Doctrine : insomuch , that there was scarcely any common affair of Life , such as eating or drinking , or recreation , no disease or infirmity of the Body , no Trade and Occupation , such as Merchandice or Husbandry , no building or planting , plowing or sowing , nay not so mean employments as Womens leavening their Bread , grinding at the Mill , or sweeping an House , but he spiritualized them and applied them to his designs . Now if we would learn of him , and endeavour to imitate this dexterity , we might with great ease and without all violence surprize men into Religion ; and not only at every turn introduce pious Discourse , but render the Subject of it intelligible to the meanest capacities , and withal by those sensible resemblances give such lively touches upon the minds of men , as that what we delivered upon those occasions would stick and remain with them . And there is no great pains or skill required for the doing of this , the principal requisite to it is a zeal of God's Glory , and such a constant and fixed eye upon it as shall make us apprehensive of the opportunities that present themselves , and then a little humility to condescend to the weakness of people ; which two things presupposed , a very small exercise of fancy would draw the parallels , and make the application ; as any man will quickly find that will set himself about it . As for instance , when we visit a sick Friend or Neighbour , what a fair opportunity have we to discourse of the Immortality of the Soul , and what an easie transition is it from a Physician to a Saviour ? Or why may we not as well chear up our afflicted Friend with the comforts of Religion , as well as amuze or divert him with impertinent Stories ? Or suppose Friends be together , and disposed to be merry , why may not some word come in seasonably of the everlasting friendships in Heaven , or of the continual Feast of a good Conscience ? Why may not the common Chat about News be elevated to the consideration of the good tidings of the Gospel ? What hinders but our Dishes of Meat may be seasoned with a gracious word or two about the Food of our Souls ? When men are talking of Old Age , it would be no great strain if thence our thoughts rise up to Eternal Life . Nor any great slight of phancy is requisite to improve all the accidents of our lives to the contemplation of Divine Providence , which orders and governs them . In a word , every thing is capable of improvement if we be not wanting ; we shall never want opportunity if we embrace it ; any thing will serve an intent mind and a devout heart to these purposes . My second remark is , upon the Custom of those several persons in the Gospel , that upon divers occasions entred into Conference with our Saviour , which I note they always began by way of Question or Doubt , as men desirous to be informed rather than affecting to teach or dictate . This was not only the way of Nicodemus , Joh. 3. of the Woman of Samaria , Joh. 4. and of the young rich man , Matth. 19. who came in earnest to be instructed ; but of the Scribes and Pharisees and Sadduces , who came to dispute : And indeed I have heard , this modest way of propounding a Question , and expecting and replying to the Answer , was the old way of Disputation . And certainly this is of great use in our Case , for the more easie and acceptable introduction of the serious matters of Religion into ordinary Conversation . When we do not violently break in upon the Company , but civilly make our way ; not abruptly obtrude our Sentiments , but insinuate them ; not malapertly reprove other mens errours , or superciliously dictate our own Opinions ; not fall upon Preaching , or throw down our Gantlet , and challenge the Company to a Combate : but modestly appear in the Garb of Learners , and propound a Case , as to men wiser than our selves , for our own satisfaction . This course , instead of offending , exceedingly obliges those we apply our selves to ; forasmuch as every man is glad to be accounted wise and fit to be consulted with . As suppose you should ask the persons you are with what they think of such or such an Argument for the Immortality of the Soul , or for the proof of a particular Providence ; or ask their advice how to answer such an Objection that comes in your way against either of those or any other fundamental Point of Religion : And though such Questions may at first seem merely speculative ; yet if they be pursued wisely and with that intention , they will infallibly lead to practice . Or suppose you put a Case about Temperance , as namely , What are the Rules and measures of sobriety , so as also to avoid scrupulosity ; How far is worldly care evil and vicious , and how far innocent and allowable ; What is the predicament of careless and common Swearing , and what kind of sins it is reducible to . Or more generally , How a man may discern his own prosiciency in Vertue , and what preparation of a man's self is flatly necessary against the uncertainty of Life , and to secure the great stake of an interest in another World. Or , to name no more , What the Company thinks of such or such a passage in a Sermon you lately heard , or in such a Book . These and a thousand more such easie inlets there are into good Discourse without imputation of pragmaticalness , and which a little presence of mind will improve to what purposes we desire . Another thing that I have observed in order to this affair is , what I have learned from the Custom of prudent men , to insinuate that by a Story which would not be so well received if it were directly and bluntly delivered . Telling of Stories , you know , is a common Theme of Conversation , and if a man have any graceful way of telling them , and especially use any prudence in the choice of them ; he hath the Company in his power , and may lead them to what Discourse he will : And besides , men will admit of that to be said in the third person which they will not bear in the second . Now to this purpose suppose a man should have in readiness a Story of some remarkable judgment of God upon some notorious sin , that he would by all means deter those he converses with from , no body could take offence at the Story , and yet every mans Conscience would make application of it . Or suppose a man should in lively Colours describe some excellent person , he would not only put all the Hearers into the thoughts of those Vertues that were so described ; but stir up jointly a modest shame in them for their own shortness , and an emulation of so brave an example . But to be sure he shall hereby give himself an introduction ( without affectation ) of discoursing of which soever of those eminent Vertues he pleases . These and many such other ways there are which your own prudence and Observation will represent to you better than I can ; by which a discreet person may engage any Company ( in which it is sit for an honest man to be found ) in good Discourse . But I will not omit upon this occasion to tell you a Story , which I have from very good hands , of two very eminent men , both for Learning and Piety , in the last Age ( or rather the beginning of the present ) the one of them a great Prelate ( indeed a Primate ) and the other a Church-man of great note and preferment . These two Great Men , as they often met together to consult the interest of Learning , and the affairs of the Church , so when they had dispatched that , they seldom parted from one another without such an encounter as this : Come , Good Doctor , ( saith the Bishop ) let us now talk a little of Jesus Christ ; Or , on the other side , said the Doctor , Come , my Lord , let me hear your Grace speak of the goodness of God with your wonted Piety and Eloquence , let us warm one anothers hearts with Heaven , that we may the better bear this cold World. I cannot tell you the words that passed between them , nor can you expect it from me ; but I am sufficiently assured of the matter of fact . And this they performed with that holy reverence and ardent zeal , with that delightful sense and feeling , that afforded matter of admiration to those of their Friends or Servants that happened to be present , or to overhear them . Here is now an Example of holy Conference without a Preface , and yet without exception ; a Precedent not only justifying all I have said , but easie to imitate where-ever there is a like spirit of piety : a few such men would put prophaneness out of countenance , and turn the tide of Conversation . Phil. Shall I crave of you to tell me the names of those two persons ? Sebast . Their names are so well known , that I think you might spare the Question ; but they were V — and P — Phil. I guess who you mean ; and I would to God there were more of them . I doubt I shall never be able to imitate , but I am resolved to write after so fair a Copy as well as I can : therefore pray you , if you have any further directions for the guiding of my hand , let me have them . Sebast . I see you are in earnest ; God's Blessing on your heart for it . All that I have to say , or ( as I think ) can be said more , may be summed up in these few following Cautions : First , You must remember that ( which was said before ) you are not always to be endeavouring at Discourse of Religion ; other Discourse , so it be manly and pertinent , is not only lawful , but necessary in its season . The Wise-man tells us there is a time for all things ; to overdo is to do nothing to the purpose ; and to exclude all other innocent and ingenious Converse for the sake of Religion , is to make Religion irksome , and the certain way to shut it quite out of the World. Secondly , Because religious Conference is not always a Duty , therefore it is a peculiar season and opportunity that makes it at any time become so , and consequently that is to be watched and laid hold upon . My meaning is , that when men are in drink or in passion , it is no fit time to enter on this Subject ; for it will be but to cast Pearls before Swine ; it can do those persons no good at such times , and it may do us hurt and Religion too . But when men are in the calmest and soberest moods , then is the only time for this intercourse . Thirdly , It is very adviseable that we make a distinction of persons , as well as times , for this business . You know the World is not all of a size , some are our Superiors , others are our Inferiors or Equals ; there are some very acute and learned men , some dull and ignorant ; some are captious , others sincere and plain-hearted ; some prophane , and others pious ; in a word , there are old and young , rich and poor , cheerful and melancholy , and abundance other such differences in mens circumstances : All which require a peculiar Address , if we intend to fasten any good thing upon them . But of this I need say no more , knowing to whom I speak . Again , fourthly , It is a matter of prudence that our essays of this kind be rather perfective than destructive , that is , that we do not take upon us authoritatively to quash and controul other Discourse , but rather take advantage of any occasional passages and hints , from whence to improve and raise it insensibly to that we would be at . Lastly , That out of indulgence to the levity , and in compliance with the curiosity of mens minds , we should not always harp upon one String ; but sometimes designedly lay aside our business , and then resume it again , as in Musick to sink and let fall a Note , and by and by get it up again ; that by such variety we may afford the more delightful entertainment to those that are our Companions . And now , I doubt , I have quite tired you ; therefore it is time to bid you a good Night . Phil. Dear Sebastian , shall I tell you a plain truth ? When first we came together this Evening , your Conversation methought was so much out of the mode , that though I considered you as an honest Gentleman , yet I suspected I should have uneasie Company with you : But now I phansie you are like some of those old stately Buildings I have seen , which are a little rough and weather-beaten without , but for all that are substantially strong , and express very admirable art within ; or as I have heard it was said of Socrates , that he was like Apothecaries Boxes , that had the Picture of an Ape , a Satyr , or perhaps a Serpent without side , but contained excellent Medicaments : so you , that I feared would be my Disease , have been my Physician ; and , which is more , have set me up for one too . Sebast . Nay then good night again , if you be for Complements : But if you have any real value for me , I hope you will now do me the favour of your Company at my House some other Evening . Phil. Never doubt it , Sir , your dead men shall scarcely haunt you more than I will do . But good night heartily . The End of the First Conference . A Winter-Evening CONFERENCE . PART II. Prov. xxvii . 17. As iron sharpeneth iron , so doth the countenance of a man his friend . 1 Cor. xv . 33. Evil Communications corrupt good manners . A Second Winter-Evening CONFERENCE AT THE House of SEBASTIAN . The ARGUMENT of the Second CONFERENCE . In the former Conference , Sebastian having convinced Philander of the great importance of Religion , and the wisdom of making it as well the Subject of Social Communication as of retired Meditation : Accordingly they two meet on purpose this second time to confer about it . But Biophilus , a sceptical person , being in their Company , he at first diverts them from their design by other Discourse ; till after a while , under the disguise of News , he is wheedled into this Subject before he was aware : And then he puts them upon the proof of those Principles which they would have supposed . Vpon this occasion the foundations of Religion are searched into , and particularly that Great Point concerning A Judgment to come , is substantially proved : Which being done , and Biophilus thereby rendred somewhat more inclinable to be serious , they then pursue their first intentions , and discourse warmly and sensibly of another World , and of the necessary preparations for it , so long till they not only inflame their own hearts with devotion , but strike some sparks of it into Biophilus also . Philander . YOU see , Sebastian , I am as good as my promise ; and at this time so much better , as I have brought my Neighbour Biophilus along with me . Sebast . I always took you for a man of your word ; but now you have not only acquitted your self , but obliged me . Biophilus . Your humble Servant , Good Sebastian : I know you are a studious person ; yet I thought Company would not be unacceptable to you , at this Season . Sebast . You are heartily welcome , Sir : I love my Books well , but my Friends better . Come , Gentlemen , will it please you to draw near the Fire ? the Weather is very sharp still . Phil. The cold continues : But , thanks be to God , the Evenings are not so tedious since I saw you last . Bioph. How can that be , Philander ? The Weather indeed may change on a sudden , and become colder or warmer upon several accidents ; but seeing the Sun keeps his constant Course , the interim of a few days can make no discernible difference in the length or shortness of the Evenings . Phil. O but here is a Friend hath taught me an Art for that , a way to make time longer or shorter at pleasure , nay ( which perhaps will encrease your wonder ) both these seeming Contraries shall be coincident . A man shall have more time to spend , and less to spare ; more for his use and pleasure , and none to be a burden to him . Bioph. Can Art do that ? That is a noble skill indeed , ( if it be possible ) to shorten a mans time , and yet prolong his life . Sure you speak Riddles ; however , I pray , make me Partaker of the mystery . Phil. Good Neighbour , there is no other Secret in it but this : Good Company and profitable Conversation redeem time from folly and impertinency , and so we really live longer , and they also spend the time very pleasantly , and so our lives seem to be the shorter . Bioph. That 's pretty , I confess ; but I had rather it had been literally true . Sebast . I believe Biophilus remembers a Proverbial Saying they have in Italy to this purpose , He that would have a short Lent , let him borrow money to be repaid at Easter . So he that forecasts the Account which every man must one day make , how he hath expended the time of this Life , will not be apt to think the term of it to be overlong . And he on the other side who improves his time as he ought , and hath his Accounts in readiness , will not think the Day of reckoning too soon or sudden . Bioph. Very good again : But nevertheless , with your pardon , Gentlemen , I should argue the quite contrary from your Premises . For if there be a Judgment to come , ( as you are pleased to suppose ) and that a man must render an account of all his actions another day ; This , methinks , should curdle all his delights , and the very thoughts of such a thing filling him with perpetual fears and sollicitude about it , must needs make Life very tedious to him . But if there be no such thing to be feared hereafter , then Life will seem short , because it will be sweet and comfortable : and then also a man shall in effect live a great while in a little time , when there is nothing to disturb his thoughts , to impeach his pleasures or interrupt the enjoyment of himself . Phil. Yes , even in the Case which you put , Death will be sure to come shortly , and that will spoil his sport . Bioph. That is very true and very sad : If therefore you could find out a remedy for that , you would do something to purpose . But whenas you cannot but observe that there are several sorts of Brute Creatures that out-live Mankind , ( I mean though they know not what it is to live , yet ) they continue longer in the World , and have as well a quicker sense of pleasure , as a more unlimited and uncotrolled enjoyment of it ; in both which respects we have too great cause to envy their happiness . If Mankind after all this must be perpetually tormented too with suspicions of what may come after , they are doubly miserable , and under the hardest fate of all Creatures . Sebast . That very thing which you now observe , is to me a very great Argument of what you oppose . For upon those very considerations , viz. that the Life of man in this World is shorter than that of some other less considerable Creatures , and that the pleasure thereof is interrupted also by the expectation of the future ; upon those very grounds ( say I ) there is great reason to believe that there is such a thing as another World wherein he may have amends made him for whatever was amiss or defective here . For it is not credible with me that such power and wisdom as is plainly display'd in the Constitution of man , should be so utterly destitute of goodness , as to contrive things so ill , that the noblest Being should be finally the most unfortunate . To which I must add , that therefore the apprehension of such a Judgment to come as we speak of , neither is nor can be mere matter of dread and horrour , ( as you seem to suppose ) but is either terrible or comfortable , respectively to mens preparations for it : I cannot wonder if the thoughts of it do so fright and discompose evil men , so that they could with all their hearts wish there was no such thing . But most certainly to wise and virtuous men , it is so far from being formidable , that contrariwise the hope of it is the very joy of their hearts , the support of their Spirits , their greatest security against all the cross accidents of this World , and in a word their Port and Sanctuary . Bioph. These are sine Sayings , Sebastian ; but when you have said all you can , and made the best of the Case , when it comes to the proof , I do not find men in love with dying , nor to have so comfortable an opinion of that other World you speak of ; but that they could with all their hearts be content to quit their interest in the latter , so they might put off the former . I remember once when I was present at an Execution , amongst the rest of condemned Malefactors , there was one who either was so secure of his own innocency , or so confident of the sufficiency of his preparations for Death , or , which I rather suspect , so elevated and transported with the Harangues of the Priest , that he seemed to long for his near-approaching end , and pretended he would not exchange his condition for that of any of the Spectators there present : But by and by comes the surprizing News of a Pardon or Reprieve , and the poor man was ready to leap out of his skin for joy . And I have often observed men , who when they have been desperately sick , and past all hopes of Life , then ( as it is usual with men in danger of drowning to catch hold of any thing that offers it self for their support ) to set a good face on the matter , and ( as we say ) make a Vertue of Necessity , and welcome the approach of Death with seeming courage and constancy : But in this juncture , let but a Physician appear that gives them any hopes of recovery , they presently start back from the brink of another World , as from an horrible Precipice , and smile upon the Messenger that brings the good tidings of Life . I cannot see therefore that men do indeed believe themselves in this matter . Sebast . There is no doubt , Biophilus , but that ( as you say ) some men may talk only , and set a good face upon that which they have no comfortable sense of . And no wonder if such mens courage fails them when they have most use of it : for it is not imaginable that it should be easie to brazen it out against Death . But this is no more reproach to true Faith in God and hopes of another World , than it is to generous courage and valour , that now and then you shall see an huffing swaggering Hector turn recreant when he is put to it in earnest . It is acknowledged to be very easie to brag and vapour when no danger is near ; but it requires real bravery to stand to it when a man is briskly encountered : Now as you will not say there is no such thing as Valour , because there are some Cowards that pretend to it ; so neither ( I presume ) will you think fit to suppose there is no faith , because there is some hypocrisie . Besides , if you were as well satisfied as I am or pretend to be of the truth of that we are discoursing upon , namely , of another World ; yet your experience of the common course of mens lives would force you to acknowledge , that even amongst those that do profess to believe such a thing , there are but very few who appear to be habitually well prepared for so great a tryal ; and therefore no wonder if such persons be somewhat startled and discomposed at an immediate summons , and could be very glad to have further day given them to make up so great an Account . For however a tolerable course of living may make a shift to support a mans hopes whilst Death is looked upon at a distance ; yet when it comes to the Point , that a man must dye indeed , it is very reasonable to expect that such men as we now speak of should be not a little sollicitous in such a concern , where they know the miscarriage is fatal , and the best provision possible will be little enough . But notwithstanding all this , there are certainly and have been sundry persons in the World , who though they have had the same natural affection to themselves and to the present life with others , yet have as heartily wished and longed for the Great Day , as it was lawful for them to do . They know it is their Duty to maintain the station God hath set them in , till they have a fair dismission ; but bating that consideration , I doubt not but many a good man would sue out his Quietus est , and gladly embrace an opportunity of bidding farewel to the World. Bioph. You say well ; but how shall this Case be decided ? Where may a man find any such person as you speak of ? Sebast . Perhaps you have not heard any man sing his Nunc dimittis ; or if you had , it may be you would not have believed him to be in earnest : But what think you of S t Paul , who professes he desires to be dissolved , and to be with Christ ? and particularly 2 Tim. 4. 7. he foresees a violent Death approaching him , and upon that occasion he by way of contemplation places himself , as it were , upon a Promontory , where he could look backward and forward , and take a view of both Worlds ; and when he reflects upon that which he was leaving , he finds that he had discharged his part well and worthily , whilst he was in it ; I have fought the good sight , ( saith he ) I have finished my course , I have kept the faith . But then when he looks forward and takes a prospect of what was to come , here he triumphs and exults with joy , Henceforth is laid up for me a Crown of righteousness , which God the righteous Judge shall give me : As if he said , I know no cause that I should either be ashamed to live , or afraid to dye ; I have no reason to be very fond of life , who have met with so many afflictions in it , yet I that have born them so undauntedly hitherto , can have as little reason to leave the World now in a pet of impatience : But upon the whole matter , I see great advantage on the other side , and the other World is as much better than the present , as Harvest is than labour , as Victory than battel , and as being at home than in travel and on a journey . Or what do you think of so many thousand Martyrs , who have not only gone out of the World with smiles in their faces , and songs in their mouths , but have chosen Death when they might have lived as freely , as happily , and as long as other men : They were not worn out with Age , nor vexed and wearied with poverty , nor distracted by any disaster ; they had as tender and sensible Constitutions as other men , as much natural affection to themselves , and as sound reason to judge what was best , and yet despised the present Life and World in comparison of that to come . Bioph. Nay , as for those men of old , which you speak of , I cannot tell what to make of them : But I would fain see such a man now . Sebast . I make no Question but I could direct you to such men now ; but it may be you will not believe they despise Death , because you see them yet living ; however , what think you of the man that hath the bravery to deny himself those profits and pleasures which other men allow themselves , ( so long as they see no infamy or external danger attend them ) what think you of the man that dares to be vertuous in a lewd Age and in evil Company , and hath the courage and prowess to confront a whole World with his Example ? What think you of the man that sits so loose to the World , that he can bear Prosperity without being supercilious , and Adversity without being dejected , that can be in want without repining , and can be liberal without upbraiding ? Or , to say no more , What think you of the man that scorns to crouch and sneak , and parasitically to humour and flatter others for his secular interest or security ? Such men as these are to be found in the present Age ; and where-ever you find any such man , assure your self there is a person that believes himself , or rather that believes in God , and hath as real a perswasion of the World to come , as other men have of that which they see with their eyes , and touch with their fingers . Bioph. I believe there are some such men as you speak of , and I do account them brave and worthy persons : but these instances come not up to the Point , forasmuch as some of these will quail at the approach of Death as well as other men . Sebast . It may happen so , that a vertuous man may be a little discomposed at the rude assaults of Death , and yet without any blemish either to his Faith or Vertue : For in the first place , you know all men have a natural love of Life , and an abhorrence of Death , and from hence may proceed some sudden reluctancies , because it is neither within the power of reason , nor is it the Office of Religion , utterly to exterminate and extinguish these first motions ; but to subdue and govern them , so as that a man may ( after some conflict ) pursue the choice of his mind notwithstanding them , and this latter you shall see them perform . And then besides , you know there are some men of more timorous natures than others , insomuch that a great measure of Vertue will not do the same thing in such , as a lesser proportion , assisted by hardiness of temper , will do in others . For Nature will be Nature still ; and therefore you shall observe that even amongst those that have no apprehension of any thing to come after Death , ( if we may believe themselves ) and so consequently can have no cause of fear ; yet will be found those that are as timorous as those that expect a Judgment to come , witness your friend Mr. H. Moreover , you cannot but be aware that a violent Disease , or pain , or any of those Forerunners of Death , do ordinarily infeeble the operations of the mind , as well as of the body , and disorder mens reason so , that it is hard to pronounce of mens prowess by the Combat they then maintain ; therefore the surest way of deciding this matter , is that which I directed you to before , namely , when you see a man in his full strength voluntarily and understandingly do that which will certainly draw Death after it , this hath certainly more bravery and self-denial in it , more contempt of life and the world , and more argument of hopes in another world , than can be drawn from the contingencies in the very agony of Death . Bioph. Well , perhaps it may be so : But for God's sake , Gentlemen , let us wave this uncomfortable Subject . Come , what good News is there stirring ? Phil. O Sir , that is a prohibited Commodity you enquire for , neither of us deal in it . Bioph. Nay , truly for my part I wish it had been prohibited sooner ; for there hath been so much knavery and sophistication in it , that several well-meaning men have been cheated of their peace , their loyalty , and almost out of their wits too by it . But so long as we are not bound to believe all that we hear , we may hear what men talk of , for our diversion . Sebast . Hearing and telling of News seems to me to be just such another diversion as tipling is . And it is much the same thing whether a mans Head be full of vapours , or of Proclamations : Wind in the Brain makes men giddy as well as Wine , and men reel and stagger to and fro as unseemly by the impulse of uncertain rumours , as those that are intoxicated with the strongest Liquors . Besides , just as he that knows not how to entertain himself at home , usually applies himself to the Tavern or the Ale-house for his relief ; so it is the custom of idle people , and such as are negligent of their own affairs , to busie themselves in matters that do not belong to them : And there is yet another thing worse than all this , namely , whereas the Tavern-Drunkard sleeps and evaporates his Wine , and comes to himself again , the Coffee-houseDrunkard scarcely ever clearly dispells those Vapours of News that have silled his Crown . Bioph. That is smartly spoken : But however a man shall look like a Male-content with the times , or at least will seem to be unconcerned for his Country , that wholly disregards News . Sebast . With reverence to publick opinion , I should think the quite contrary in both Particulars . For in the first place it is notorious that the male-content is always listening after novelty , and I cannot tell whether his head be fuller of little Stories , or of Maggots ; whereas the man in good humour and contented , minds only his own business , and lets it alone to God and the King to govern the World. And then for the other Particular , it is the easiest thing in the World to observe that your right News-Monger cares not a rush which end goes forward , or whether the state of things be good or bad for his Country , so there be News for his own entertainment . But after all , now I think better of it , I have a very remarkable Story to tell you : But you are so great a Critick you will believe nothing , and therefore I had as good hold my peace . Bioph. Nay , Good Sebastian , let us have it : You are a person of good Intelligence , if you will please to communicate . Sebast . It is so very strange and wonderful News , that I suspect your Faith ; but yet it is such as puts me almost into an ecstasie every time I think upon it . Bioph. Do not Tantalize us with expectation , whilst you raise the value of your Story , nor tempt our phancies to anticipate and deflower it . Sebast . Why then it is the discovery and description of a certain Country , which is ( by relation ) the very Garden and Paradise of the whole World , so transcendently admirable , that Italy , Thessaly , or whatsoever you have seen or heard of in all your life , is nothing to it . Bioph. Puh ! Who would have expected Foreign News after such a Preface ? and all but some Island of Pines , I warrant you ! Or suppose it should be true , what can it be to us ? however go on , Sebastian , perhaps it may afford us some diversion . Sebast . I presaged what entertainment my News would have with you : What can it be to us , say you ? Why , when you understand all , you will bless your self that there is such a place in the World , which you may go to if you please , where you may find retreat from all troubles at home , and be happy beyond imagination ; nay , let me tell you , you must , you will go to it if you love your self . Bioph. You speak at a strange rate , Sebastian , a man would think you were either strangely imposed upon your self , or else that you had very mean apprehensions of our discretion : But let it suffice to say , That , soberly speaking , there is no Country upon the face of the Earth can deserve this Encomium ; besides , when all is said that can be said , every mans own home is his best Country . Sebast . Why , do you not understand me ? This which I am speaking of is or will be your home too , at least if you will but take the pains to travel thither . Biophil . I marry , thank you for that ; but I wist it is better to believe than to go look in this Case . What! change my Native Country , transplant my self at these years ! No , I am too old , and have taken too deep root where I am , for that . Phil. Assure your self , Biophilus , there is something extraordinary that Sebastian expresses himself thus ; He is no Hypochondriack nor whimsical Enthusiast , but a man of the dryest and best tempered understanding . Biophil . I have always thought no less , which raises my wonder now : Come , pray you , Sebastian , tell us plainly what you have to say upon good grounds concerning this place which you are in such a rapture about . Sebast . In earnest , Sir , I have to say all that is possible to be said , and much more than I can express . Bioph. So it seems ; for I perceive you are so full of it , you cannot vent your self ; we must therefore broach you by degrees . In the first place let me ask you , What is the Name of this strange Country ? Sebast . It is called Vrania . Bioph. A Romantick Name ! But , I pray you , in what Longitude and Latitude is it situate , that a man may know where to find it , if he should have a mind to go thither ? Sebast . I am not skilful in that kind of learning , neither do I remember that it was told me in those terms how the Country lies , but perhaps this may tend to your satisfaction ; I am assured that they have no night nor darkness there , for the Sun never goes off their Horizon , nor are there any long Evenings and tedious nights , which we complain off in England ; by this Character I suppose you may guess at the latitude of the place . Bioph. Well , I will consider of that at leisure , in the mean time tell us what is said to be the temper of the Air ? Sebast . O Sir , the Air is sweet and temperate beyond compare ; it is Aether rather then Air , there is neither violent heat nor cold , no distinction of Summer and Winter , and indeed no such things , but a perpetual Spring ; so that Flowers blossome , and Fruit ripen all the Year long ; and by reason of this serenity and constancy of the Air , the Country is so healthful , that there is never any epidemical or raigning Disease , no man feeble and languishing , nay , not so much as wrinkles or grey hairs upon any mans head or face , insomuch , that you would think the Inhabitants were all absolutely immortal . Bioph. If that one thing alone be true , I warrant you the Country wants not People . Sebast . O very populous , yet by reason of its prodigious fruitfulness it can never be overstockt ; for , they say , it yields a fresh Harvest of all kind of Fruits every Month , and that a most abundant one ; forasmuch as no weeds , nor thorns and bryars grow there , but only that which is good for the use of man , and , which is most of all wonderful , all this is brought forth spontaneously , without the toil and labour of man , They say also there are no kind of wild Beasts there , either to affright and annoy the people , or to devour the Fruits of the Land ; nay , not so much as any Serpents , or other venemous Creatures or troublesome Insects , and all this is owing to the clemency of the Air , the peculiar nature of the Soil , together with Gods Blessing upon both . Bioph. I perceive a man may eat well , and when he hath so done may sleep in a whole skin there , that I like ; and I would to God it were not a Romance which you give us : But go on , Sebastian , what is the Polity and Government of the Country ? Sebast . The Government is perfectly Monarchical , and the Prince is absolute ; yet I do not hear that any of his Subjects wear wooden Shoos , or feed upon Cabbage , but all of them enjoy their liberty and property as securely and fully as in any Commonwealth in the World. There is no squabbling about Priviledges , no interfering between Prerogative and Immunities , Dominion and Common Right ; the King commands what he will , and the people willingly obey him : for his Wisdom and Goodness moderate his Will and Power better than all the Boundaries of written Laws . And this I am informed of too , that though there be several Degrees of Subjects , as there are amongst us , because otherwise there could be no sufficient encouragement to industry , nor no capacity in the Prince to set marks of favour upon those that deserve extraordinarily of him ; yet from hence arise no emulations amongst the Nobility , nor any oppression of the Commons ; the people do not envy and murmur against the Great Ones , nor on the other side do they as greater Fish devour the lesser . Bioph. A rare temper of Government this ! and not less admirable than that of the Air you spake of before : You amuze me strangely . But what are the staple Commodities of the Country ? Sebast . As for that , you must know it is not with Vrania as with most other Countries , where usually one Province abounds with what another wants , and the other needs what that can spare ; and so there is a necessity of reciprocal Intercourse between them , both to relieve their necessities mutually , and to discharge their superstuities ; and herein you know lyes both the reason of Trade , and the security of Alliances between several Countries in our Parts of the World. But now Vrania being ( as was wont to be said of Egypt ) a Country self-sufficient , depends not at all upon Foreign Commerce ; and therefore as it needs nothing from abroad , so consequently it sends out few or none of those Commodities it abounds with ; but rather ( as I shall tell you by and by ) invites Foreigners to come over to them , and reside amongst them , and so to partake freely of the advantages of that happy Land. Yet I must tell you , they have very great rarities in those Parts , and such as are exceedingly desired by all other people that understand the worth of them ; as in particular , to specifie some few which are not at all to be found any where else . In the first place , they have the true Elixir Vitae , a very precious Balm , far beyond that of Gilead , that perfectly cures all Diseases , both inward and outward , I had almost said of body and mind . This operates without any pain to the Patient , and in outward applications , heals all kind of wounds , and leaves no scar or mark behind it . They have also an admirable Water , which so quickens all the fenses , and peculiarly the sight , that a man by the help of it shall see further than by a Telescope , and pierce into the very Secrets of Nature . The common Food of the Country is somewhat answerable to the description of Manna , and hath that peculiar taste which every man affects , and satisfies all the powers of Nature . They have also a delicious Wine called Lachrymae Christi , which amongst other Vertues makes men forget all sorrows whatsoever : And this they usually drink in an Amethyst Cup , which preserves them from Surfeits or Intemperance , what proportions soever they drink . Amongst the rest , they have a sort of Nitre , so very powerful and abstersive , that it takes a-away all spots , blemishes and aspersions , and makes those that use it so very beautiful , that they ravish the eyes of Beholders . It were endless to go about to enumerate the Commodities of this Country , which clearly outgoes the Holy Land , though it was said that in Solomon's days Gold and Silver were there as common as the Stones of the Street : And for proof of it , the Inhabitants are generally so rich and prosperous , that there is not one poor man in the whole Land , not one to be found , that doth need or will ask an Alms. The hungry and naked , those grievous Spectacles ( too sadly common in most other places ) are not to be seen there ; of which , amongst other causes , these are assigned , viz. there is no fordid and cruel Miser there , who hoards up what others should live upon ; nor is there any wastful Glutton or Epicure , who devours his own and other folks portion too . In short , they say all desirable things are there in such abundance , that every man is as rich , as full , and as happy as he pleases . Bioph. If all this was possible to be true , which I must beg your pardon to declare I have not faith enough to believe , yet the felicity of this Country could not be long-liv'd ; for it will certainly derive upon it self the envy of all its Neighbours : and the effect of that will be , that those who have the best Iron will quickly become Masters of all this Wealth . Sebast . Nay , Biophilus , as for that there is no danger ; for the Country is altogether inaccessible , save only by one narrow way , and that is so well guarded and defended , that to this day no Enemy hath ever had the confidence to assail it . And besides all , the Inhabitants are in such perfect peace and amity one with another , and maintain so inviolably their allegiance towards their Sovereign , that as no Foreigner hath any encouragement to enterprize upon them by treachery , so neither can he without mighty folly think himself considerable enough to prevail by force against such an united strength . Bioph. Now you speak of that , I pray give me leave to ask you one Question more , What is the humour of the people , both amongst themselves , and towards Strangers ? Sebast . That is as admirable in its kind as any thing I have told you yet . The Complexion of the people is said to be universally sanguine , and consequently they are sprightly and cheerful , ingenious and complaisant , open-hearted and yet grave , without fraud and without jealousie ; they neither intend any hurt , nor do they suspect any . Amongst other Instances of their sedate cheerfulness , they are exceedingly addicted to Musick , and their Songs are observed to be composed for the most part in praise of their Prince , the splendor of his Court , the Glory of his Atchievements , and the felicity of his Reign . So far are they from wrath and choler , that in the memory of man there hath not been one Law-Suit commenced amongst them ; and , which is more , not one Theological Disputation , which usually are attended with so much heat and animosity in these Parts of the World. But as for Tale-Bearers , Whisperers , Backbiters , and all that melancholy and envious Brood , there is not one of them to be found in all the Country ; every man there loves his Neighbour as himself , and is as tender of his interest and reputation as of his own . And then for their temper and carriage towards Strangers , they are infinitely civil and obliging : They deride not other mens habit , or mien , or language , or customs , or complexions ; but contrariwise , whensoever any such come amongst them , they welcome them heartily , treat them with all instances of Hospitality , and by all possible obligations and indearments invite them to become one people with themselves , and as much as in them lies are ready to contribute their assistance towards their Voyage . Bioph. This is a very strange Relation as ever I heard in my life : But in plain English it is too good to be true . All this can amount to no more than to some Vtopia or new Altantis . Pardon my freedom , Good Sebastian ; I acknowledge you a wise and a learned Gentleman , that Character all the World allows you , but in this particular Story some Body hath unworthily abused your good nature ; for it can be no better than a Fiction , a Legend , a mere Flamm . Sebast . You do not ordinarily think a man bound to warrant the News he tells you , but you us'd to be contented to take it as he hath it ; and I am sure you will not allow me to prescribe to you what you shall believe : however , I assure you upon the word of a Gentleman and a Christian I have not devised it of my own head , but am as well satisfied of the truth and reality of the Relation I have made to you , as it is possible for me to be of any thing which I have not seen with my eyes ; and I am very confident I have as good grounds for my perswasion , as it is fit for a discreet man to require in such a Case . Bioph. I wish you could satisfie me as well ; I pray therefore do us the favour to let us know what probabilities you go upon in this matter . Sebast . They say we English-men ( above all people ) love to be cheated , and encourage impostures by our credulity : But if that be the humour of our Country-men , I must beg their pardon if I a little vary from them in that Particular . I confess I am not so ill-natured as to suspect that every Body I converse with hath designs upon me ; nor yet am I so supinely soft and credulous , as to be at every Bodies mercy ; or so greedy of News , as to swallow all that comes without chewing . And as to the business before us , I positively affirm to you , I had this strange Relation ( as you esteem it ) from one that came from the place , and was an Eye-witness of what he reported , and therefore could not be deceived himself in what he related : And then his Quality was such , as that he could have no interest to impose upon me therein ; for he was no less a man than the only Son of the Great Monarch of the Country , and he came as Ambassadour Extraordinary from the King his Father , on purpose to invite and incline our people to participate of that happy Region , and of all the admirable advantages aforesaid , and assured us , That all which came should be free Denizons of Vrania . Bioph. I , Good Sebastian , he told you so ; but how are you sure he was not an Impostor ; and designed to put tricks upon you and our good-natured Country-men ? Sebast . As for that , his very Person and Mien spake for him , both which were so August and Grand , as that no mean man could bear out the Port he used : besides this , he came not in a clancular way , but made his Publick Entry , and his Train and Equipage was Grave and Majestick , like himself , far beyond the empty pomp and pageantry of a Counterfeit . His Commission and Letters Credential also were publickly seen , read and allowed ; and they were sealed with such a Seal , as no wit of man could imitate or counterfeit . Add unto all this , I have seen the Map or Chart of the Country , I have perused the Digest of the Laws of the Kingdom , these eyes have read the Records of their History , and with this mouth I have tasted the delicious fruits of the Land. What would you have more to justifie the matter of fact ? Biophil . What would I have more ? Why , I think you venture too great a Stock in one Bottom ; I would not trust to any one man , whatsoever he were , in a relation of this nature ; I should require to see and speak with many about it before I would believe it . Sebast . You say well : But can you think it reasonable to require that so great a Prince should send many Ambassadors on such an Errand , when he aims not at his own Greatness , or the accommodating of his own Affairs , nor hath any need of our alliance and assistance ; but merely designs our benefit ? Or can you expect that he should send every day fresh Envoys , and that not only to whole Countries , but to every individual person too ? And if you could imagine such a Prince should condescend to this also , can you think it would be easie to find many fit persons for such a purpose , who would be willing to forsake the Glories of such a Court , or the contentments of home in such a Region , and to expose themselves to the difficulties and hazards of Travel , as well as to the change of Air and Diet , and a thousand other inconvenices attendant upon such an Expedition ? No , Biophilus , it was an instance of wonderful goodness , that such a Prince should send one Ambassador on such an Errand , and admirable Charity and self-denial in him that undertook and performed it . Bioph. You speak reason , I must acknowledge , in that particular ; but yet I can never believe , that if there were any such Country as your Intelligence amounts to , it should lye undiscovered to these Parts of the World until now . What! Drake , Candish , Columbus , Davies , — none of them in all their Travels take notice of such a place , nor give the least intimation of it until now . Sebast . That is no such strange thing as you make it , if you call to mind how long a time it was before the World would believe there were Antipodes , and yet it is plain that so long one full half of the World was unknown to the other . Or if you remember , that time was , ( and that not an ignorant Age neither ) when the Roman Empire was thought to embrace the whole Earth , which as now we are certain took not in one fifth ( perhaps not one tenth ) of it . Do you not know that Hercules's Pillars were accounted the Boundaries of humane Travels , and that for a great many Ages both the torrid and frigid Zones ( as they are called ) were esteemed uninhabitable , and all that time the World was ignorant of it self ? besides , you know , it is not very long since those vast Tracts of Land , the West Indies , were first discovered by some of those persons you have named ; and , to say no more , I pray how many Ages past over the heads of Mankind before this our Native Country of Britain ( as considerable as it is , and we justly esteem it ) came into any knowledge or consideration with the rest of the World : think it not strange therefore if Vrania was so lately discovered . Bioph. But that which I principally intended to say was this , You afford me matter of great wonder , that you should be so much concerned for a place very newly discovered , ( if it be discovered ) but especially that you should believe so many strange things of it , before any one person hath gone from hence , and returned hither again to confirm those reports of it . Sebast . Ifs and Exceptions are endless , and I know no way to make a man believe that hath no mind to it ; yet I will give you all the satisfaction I am able , and that which I think is sufficient in such a Case . You must know therefore that this Country hath not been wholly undiscovered till now , as you suppose ; for I my self have seen a Book of great Authority and Antiquity , which though somewhat obscurely and figuratively written , yet certainly pointed at such a place , and in some measure described it too , to him that attentively read and considered it . And besides , there are some very credible relations concerning some certain persons , that have heretofore made very fortunate Voyages thither . But as to that you object , that no man hath gone from hence thither , and returned again to us to bring us the Tydings ; you will easily satisfie your self therein , if you consider what I intimated before , viz. That those who once get thither can have no inclinations to make a Change so much to their disadvantage , as it must needs be for them to return hither again . Besides , though they say the passage is not very long thither , yet it is no common Road ; and therefore very few will ( at least unnecessarily ) undertake it . Phil. But if it be an untraced Path , how shall a man find the way thither , if he have a mind to go ? Sebast . O Philander , there is no great difficulty in that , if a man be well resolved on the business ; for besides a Chart , and very punctual instructions which the Ambassador left behind him for that purpose when he was amongst us , there are great store of very skilful and faithful Guides and Pilots , who freely offer their service , and will not fail with God's Blessing to land us safe there . Phil. I cannot tell what Biophilus thinks of this business : But for my part , Sebastian , I am so ravished with your relation , that if there be such a place in the World I will find it out by God's help . I thank God I am no MaleContent , either with my Native Country , or my private Fortunes ; yet I see no reason we should like Mushromes live and dye upon the same spot , and be a mere accessio Soli , or Heirlomes to the place where we happened to be born , especially if we may thus much mend our selves by the change . I am a Citizen of the World , and that shall be my Country where I an fare best . But will you go with me , Sebastian ? Then I shall not only be out of all doubt of the truth of your Narrative , when I see you so far believe it your self , as to adventure all upon it ; but I shall with much more cheerfulness change my Country , when I do not change my Friend , nor forego your Company . Sebast . Obligingly spoken , and bravely resolved , Philander : By God's Grace I will go with you ; and to assure you of my intentions , I will now acquaint you that I have been this good while in setting things in order , and in making preparations for the Voyage . Phil. But how shall we dispose of our Estates here ? and what Commodities had we best to furnish our selves with to carry over with us ? Sebast . As for the disposal of our present Fortunes , I can tell you there are very sure Returns betwixt this Country and that ; for the Prince himself will be your security , if you put your Effects into such hands as he hath appointed . But as for Merchandise to carry with us , there will be no need of that ; for the Country which we have in our eye is so gloriously rich and plentiful , the Prince is so noble and benign , and all the Inhabitants so kind and charitable , that we shall be sure as soon as ever we come there to be furnished gratis with all that our hearts can wish : and moreover , if we should put our selves to the trouble of transporting our Baggage with us , it would not only incumber us in our Journey , but would also seem to be such mere trash and lomber when we come there , that we should be ashamed of it and of our selves too , for setting such a value upon it . But there is another thing , and much more material , which I must needs tell you of , in order to our more favourable reception when we come there , that is , we must before-hand quite alter our Habit and Garb , and not so much as smell of the Earth we came from : amongst other things , we must disuse our selves from Onions and Garlick , and from Flesh too , that we may the easier accord with the Diet of the Country ; and we must refine our spirits , that we may be sit to breathe in that pure Air ; and having so done , there needs no more but to carry with us great minds and large souls , to qualifie us both for the Society and the enjoyments there . Phil. Thank you , Dear Friend and Fellow-Traveller ( for so I will henceforward style you ) for these instructions ; I will use the best of my endeavours to be fitted accordingly : But is there any thing else that I need to be advised in ? Sebast . O yes , there is one thing more which I doubt you do not think of , and I am somewhat afraid lest the mention of it should discourage you ; but it must be , and there is no avoiding it . Phil. In the name of God , what is it ? Mistrust not my courage or constancy ; I 'll stick at nothing that crosses my way to Vrania . Sebast . You remember I have intimated to you already , that when we come at the Country we design , we shall be immortal , we can never dye afterwards ; but we must dye before-hand , or we shall never come thither . This is the pinch of the business , what think you of it now , Philander ? Phil. Never the worse for that , Fellow-Traveller : But , Good Lord ! what a Dream have I been in all this while ? I thought verily you had spoken Historical truth of some rare Earthly Country : but now my eyes are open , and I perceive you mean Heaven , that 's the Vrania you have all this while amuzed us with : Now I can unriddle the whole business : I have now a Clue to guide me through the maze of your Discourse , and can decypher all the Figures you have used . I am sure 't is Heaven only can answer the Character you have given ; that is the place where there is no pain , sickness , nor death ; there is no Night nor darkness , but a perpetual Day ; there is to be found the true Balsome that cures all the Distempers and wounds both of Body and Mind ; there are to be had all the other Rarities which you have mentioned ; Jesus Christ is the Ambassador from God Almighty , that invites us thither ; all is plain and easie now ; how dull was I , that I could not understand you sooner ! Bioph. And have you drolled with us all this while , Sebastian ? Have you wheedled me back again into the Subject I declined ? Is your famous Vrania in another World ? I thought your News was impossible to be true , and now you as good as confess it . Sebast . By your pardon , Biophilus , have I done you any wrong ? You ask'd for News , and I have told you good and true News ; News of more importance , and more comfortable than any the Coffee-House affords ; not ill-natured Stories of Whigg and Tory , nor surmises about France and Italy , Turk and Count Teckley ; but a great truth of a Kingdom that cannot be shaken , a Kingdom wherein there is righteousness and justice , unity and joy , love and good-will , everlasting peace and everlasting life ; a state of that felicity , that it is able to make us weary of this World , and to render the time of our life tedious to us till we come to the enjoyment of it ; in a word , that is sufficient to make all the ways of Vertue seem easie and delectable , and even Death it self desirable in the way thither . What think you of it , Philander , now you understand what Country it is I perswaded you to ? Doth your mind hold for the Voyage ? Will you go on with your preparations for it , as we were discoursing before ? Will you venture to shoot the Gulph that you may arrive at it ? Phil. Yes , Fellow-Traveller , I hold my resolution . For though I find I was mistaken in the particular , yet not in the general ; it was an Earthly Paradise that I had in my thoughts all the while you were discoursing figuratively to us , and I had no other apprehensions of your design , and therein Biophilus was more in the right than I , who was confident there could be no such Country in this World as you described : but I heartily thank you for the deception ; you have cheated us into our own advantage . And now that I understand you , I do not change my Course , though I change my Port ; I hope I shall not be so absurd , as to be more in earnest for an Earthly Country than for an Heavenly . Who would not gladly be at everlasting rest , and in an unchangeable Condition ? We are but Pilgrims and Strangers in this World , but there we shall be at home , and in our Father's House ; here we are continually tossed with Winds and Seas , tormented betwixt hopes and fears ; there we come into harbour , and shall be safe as upon a Rock , stable and settled as the Mountains . Who can chuse but wish to live for ever , and would not be contented to dye once , that he might be out of the reach of Chance or danger for ever after ? Everlasting Life ! what an Ocean of joy and felicity is contained in it ! It puts me into an Ecstasie to think of it ! Surely he doth not love himself , or doth not understand himself , who would not gladly leave an uncertain , troublesome , quarrelsome , foolish , disputing , suspicious , envious World , upon far easier terms than the attainment of it . But to live with the Ever-Blessed Jesus , to spend Eternity in the Society of good and wise , kind and peaceable men , to enter into everlasting friendships , inviolable peace , unchangeable felicity ! I am ravished and transported with the thoughts of it . When once I had the happiness to take notice of a poor man , blind from his Mother's Womb , who never had seen the Sun , nor could have any Notion of Beauty or Colours , nor of any of that variety of delightful Objects which the eye and light present to us , and entertain us with ; when afterwards ( I say ) by a strange Cure this poor man had his eyes opened , and found a Crowd of new delights press in upon him , he thought himself surrounded with Miracles , and was almost distracted with wonder . And certainly no less but a great deal more , will our surprize be when we come to Heaven , where probably we shall have new powers opened , which shall discover such Glories to us as we were not capable of perceiving before , if they had been presented to us ; but most certainly we shall then have new Objects of delight to entertain those powers we have , and those transcendent to all we ever had experience of before . Or when I think of the Children of Israel first coming out of Egypt , where they had lived for some hundreds of years in the Condition of Slaves under the jealous eye of a barbarous Prince , treated with hardship and severity , and exposed to all the indignities , insolences and cruelty of a faithless and ingrateful people ; and then after this , ( leaping as we say out of the Frying Pan into the Fire ) were carried into a vast and howling Wilderness , and there spending forty years more amidst Seas and Mountains , in danger of Wild Beasts , and beset with Enemies , having no City of refuge , no Strong Holds , no Friends , no Allies , no comfort or supplies , but from hand to mouth ; when ( I say ) these poor people arrived at last at the Promised Land , the Land of Canaan , a Land of Olive-yards and Vineyards , a Land flowing with Milk and Honey , and the Glory of all Lands , and found themselves peaceably possess'd of it , under their own God , their own Prince , and their own Laws , and flowing in such plenty of all good things , that they now became the admiration and envy of all their Neighbours , who had been the Subject of their contempt and scorn before : I can but phansie how they were astonished at the change , what a wonder they were to themselves ; and I am apt to believe , that for some time after they could not but suspect they were under a pleasant illusion of phancy , and that all their felicity was no better than a Dream . So assuredly , when we shall first come to Heaven , our spiritual Canaan , to the enjoyment of an happiness of God's preparing , who hath all the Ingredients of felicity in his power , and infinite wisdom to contrive and compound them , and unspeakable goodness to bestow them , and who , as the Scripture expresses it , hath from the beginning of the World been designing and preparing such a systeme of joy and felicity as may at once both most delight his Creatures , and display all his aforesaid Attributes ; when , I say , we shall first observe the strange change between a narrow , stingy , necessitous , unquiet , sickly , peevish and contentious World , which we have left behind us , and the settlement and peace , plenty and glory of that we enter upon ; it will not be easie for us ( without larger minds than we have now ) to know how to behave our selves ; we shall be apt to be opprest with wonder , and , if it were possible , to dye with excess of joy . Sebast . You speak bravely and sensibly , Dear Phil. You seem to have gone up to Mount Nebo , and to have fed your eyes with the prospect of the Holy Land ; but have you considered the difficulties of the way , as well as the happiness of the Journies end ? Will you not like the Israelites ( you spake of even now ) repent , and bethink your self of turning back when you encounter difficulty or danger ? Will not Death affright you when it appears in all its dismal pomp ? Will you not shrink when you shall come to be stript naked of all your worldly habiliments ? Will you not have a lingring after your old accommodations , your fine House , rich Furniture , pleasant Gardens , sprightly Wines , or any other pleasures and entertainments of the Body ? Phil. No , no , Sebastian , I will go to Heaven , whatever come of it ; what can discourage a man when Heaven is at Stake ? If the Journey put me to a little trouble , there is rest at the end of it . What is it to exercise a little patience , when a man shall be crowned at last ? Who would not run , strive , do or suffer any thing , and venture all upon such a wager ? Shall I be frighted with Death ? that will come however , and I am sure the neglecting eternal life is not the way to escape it . Shall I be sollicitous for my estate and worldly accommodations , when I know , whether I go to Heaven or no , I must shortly leave them all behind me ? And surely if they cannot save me from death , they ought not to hinder me of eternal life . Or shall I hanker after Onions and Garlick and the Flesh-pots of Egypt , as you called the pleasures of the body , which will certainly forsake me , if I do not forsake them first . No , I have counted the cost , there is nothing shall discourage me by the grace of God , I will go to Heaven ; but I pray let us not part company , let us go to Heaven together . Sebast . With all my heart , dear Friend ; for though I doubt we must not expect much company with us , yet perfect solitude is somewhat uncomfortable , and there are great advantages of society . For if any body should be so absurd as to laugh at us on our journey , we can the better despise them . If either of us should happen to be heavy and weary in our way , we may animate and quicken one another . If any difficulty befal , that may be too hard for any one of us , by our united strength we may be able to encounter and remove it . If either of us should swerve a little out of the narrow way , towards the right hand or towards the left , the other may recal and rectifie him . Besides , the great additional comfort it will be when we come at our journies end , not only that we see one another happy , and enjoy one anothers society , but especially when we reflect upon the good service we have done to one another in bringing each other thither , we shall have our joys redoubled by the reflection , and feel not only our own individual shares , but that also of each other . Phil. Happily thought of , Fellow-Traveller , but will not Biophilus go with us too : what say you , Sir ? Bioph. You are honest Gentlemen , and my good Friends ; but , Lord , what Romances do you make , what Castles do you build in the Air , and what shadows do you feed your selves withal ! You talk of Heaven as confidently as if you had travelled an hundred times through all the regions of it , or rather indeed as if you had visited the World in the Moon . But when all is done , did ever you or any body else see such a place as Heaven . For Gods sake therefore leave these Enthusiastical whimseys , and talk like men , speak of something that is certain and visible , or probable at least , and do not forego substance for shadows , certainties for uncertainties . Phil. God help you , good Neighbour , in requital of the caution you give us : assure your self , we have the same senses and the same self-love that you have , and only wish you had the same faith that we have . We are not willing to part with certainties for uncertainties ; for if Heaven be not certain , we are sure nothing else is . And as for the things of this world , they are so far from it , that nothing is more certain , than that we must part with them shortly , whether we will or no : But as for the other world , we know whom we have believed . Bioph. I tell you , all is but dream and phancy , there is no proof in the world for it . All you have to say is , that men must believe ; as if you should say , shut your eyes and see , you perswade a man to find the way to Heaven blindfold . No , give me good proof , or I 'le not stir a foot , with me seeing is believing . Phil. Remember your self , good Neighbour , are not you a Christian ? Do not you believe that Jesus Christ came from Heaven on purpose to make discovery to us of those celestial Regions , and to shew us the way thither ? And did not he confirm his report to us by undeniable Miracles ? Did he not come into the world miraculously , and return thither again visibly ? Did he not from thence send down admirable tokens of his Presence and Authority there , especially on the famous day of Pentecost ? Besides , do you not see all wise men provide for another world , and that generally good and virtuous men , when they come to die , are ravished with joy in contemplation of it , as if they really saw Heaven open to receive them ? Bioph. Whether or no I believe as much as you do , yet I believe this one thing instead of all the rest , that we are born to be cheated . For what with the illusions of our own melancholy phancies , what by the prejudices of our education , and the imperious dictates of others , what by the authority of unaccountable Tradition , and publick Fame , and what by the designs of Politicians , it is an hard matter to know what else to believe . Phil. Indeed , Biophilus , I am both sorry and ashamed to hear you talk at this rate . And I do not wonder now , that you were so desirous to decline this kind of discourse when we fell upon it . I hope you take me for your Friend as well as your Neighbour , and Sebastian here for a discreet and worthy Gentleman , suffer your self to be perswaded by us to think and speak more soberly and becoming your self in these great matters , or if you will not think like a Christian , yet talk like a man ; for let me tell you , you seem not only to reject Christianity , but all Religion in general , and upon those terms you will be as little fit for this world as for that which is to come . For what a sad creature is a man of no Religion at all ? What State or Civil Government will be able to endure him , whom no Oaths can oblige or fasten upon ? How can there be any Civil Society with him that hath no Faith , that can neither trust nor be trusted ? What security can such a man give that he shall not disturb the State , violate the person of his Prince , falsifie his trust , betray his friend , cut his Neighbours throat , if he be under the awe of no God , the expectation of no rewards nor punishments in another world ? What security can there be , I say , in dealing with such a man , what sincerity in his friendship , what safety in his neighbourhood ? For all these depend upon the reverence of Religion , which he that is wholly destitute of , must needs become devotum caput , a wolfes head , the pest and vermine of humane society . Do not therefore , dear Biophilus , at once both stifle your own Conscience , and affront the common sense and reason of mankind . Do not under the pretence of being more witty and sagacious than other men , reason your self into brutality , and whilst you grow over-wise in your own eyes , be the most fatally mistaken and lost for ever . Why should you abandon your self to desperation , and leave your self without any refuge in adversity , we are well and chearful here at present , God be thanked ; but the time will come when God will stand us in stead , when we shall have need of the retreats and comforts of Religion . Above all things in the world , leave not your self without hope in your latter end , do as becometh a man of your parts and discretion , suspect your own suspicions , and let not the opinion you have , that other men are under prejudices , prejudice you against the arguments for believing . Come deal ingenuously , and open your breast , propound the grounds of your suspicions , the objections you have against Religion ; and though I cannot promise you that I will answer them all to your satisfaction , yet I doubt not but here is one that will. Bioph. Look you , Gentlemen , you put me into a great strait ; for if upon this invitation of yours , I do not disclose my mind to you , I shall seem disingenuous , and you will think worse of me than perhaps I deserve ; and on the other side , if I do discover my sentiments , it is probable , that my Creed will fall so many Articles short of yours , that we shall break out into some heats , and endanger the continuance of our neighbourly conversation . However since it seems to be your desire , I will be plain with you , in confidence , that as you are Gentlemen , you will deal ingenuously with me , and if you can do me no good , you will do me no hurt ; my meaning is , that if it should happen you do not convince my reason , I hope you will not defame my person , nor expose me to the insolencies of the Rabble , who believe in gross and by whole Sale , and throw dirt upon all that chew what they swallow . Now in the first place , that you may not think me a perfect Sceptick , I declare to you , that I acknowledge the Being of a God , and that not only because the generality of mankind , and even Epicurus himself owned so much , but because it is not conceivable how the world should be without one ; for no wit or reason of man can evince to me , how any thing should begin to be without some necessary and eternal Existent , to begin the motion , and to bring it into Being ; or which is the same thing in effect , there can be no second Cause , if there be no first . But then beyond this you must pardon me , for to deal sincerely with you , I do not think that this God minds or troubles himself about the world after he hath made it . Much less do I see any sufficient ground for that which Philander hath been talking so warmly about , namely , a world to come . And for eternal life ( which men speak such great things of ) I profess I look upon it as a flat impossibility , for as much as I see men die , but see no foundation for a belief , that there is any life or existence out of a body . There are some other points of affinity with these that I withold my assent from ; but because you have challenged me to a rational debate , therefore to give fair play , and to put the business between us to an issue , I will insist but upon one point , and that shall be the same which we fell into by chance at our first coming together ; namely , whether there be such a thing as a publick Tribunal or general Judgment , where mens actions shall be reviewed and censured after this life . Prove me but this one point sufficiently and plainly , and I will grant you all the rest . Sebast . Now you shew your self a man , and a shrewd one too , though not a Christian . For I must acknowledg that you have with great judgment pitcht upon the very Cardinal point of Religion : and which , if it be proved ( as I do not doubt but it shall be ) will infer all the rest : but if it miscarry , all falls with it The perswasion of a Judgment to come is the great awe upon mens Consciences , the principal motive of virtue and piety , the restraint and check upon vice and wickedness , and indeed the sinew of Civil Government , and bond of humane Society . This both supposes the Being of a God ( which you grant ) and of a Providence also ( which you deny ) ; for if there were not a God , it is evident there could be no Providence in this World , nor Judgment in another : and this , if it be granted or proved , necessarily draws after it rewards and punishments in the life to come ; for otherwise a Judgment would be but a matter of curiosity , and a trouble to no purpose . You have therefore , in making choice of this for the critical or decisive point , given great proof of your own sagacity , and put the matter upon a right issue . Bioph. Well , prove it then . Sebast . What proof do you require of this ? Why should not the testimony of the holy Scripture satisfie you ? For in the first place , if there be a God ( which you have acknowledged ) you cannot but think it reasonable , that if he intend to judge the World , he should give some intimation of it to the sons of men before-hand , since they must needs be so highly concerned in the knowledge of it , and then in the next place the Scripture cannot be denied to be as express and full in this particular , as it is possible for words to make it . There God declares and consirms it innumerable times , and the more to awaken men to the consideration of it , and preparation for it , he is said to have appointed a set time for it , he hath foretold who shall be the Judge , with what pomp and retinue he shall come attended , what measures he shall proceed by , and what shall be the circumstances of that great solemnity . Bioph. Excuse me there , Sebastian , I am not to be born down by authority , but convinced by reason ; if you will do any good upon me , you must deal with me as a Philosopher , not a bigotted person . Sebast . By your favour , Sir , it is not to impose upon you , to give you Divine authority for proof . If indeed I should urge you only with the Opinions of men , you might complain I did you wrong ; for in such a case your denial would have as much authority as their assertion : but I hope God may be believed upon his own word , especially in a business of this nature , which depends so much upon the determination of his will ; for who can tell Gods mind better than himself ? Who knows the mind of man , but the spirit of a man which is in him ? And who can pretend to declare what God will do , unless he be pleased to reveal his intentions ? But if he declare he will judge the World , we may be sure it shall be done . Bioph. I , but that is the Question , Sebastian , how shall I be assured that God hath any such intentions , or hath made any such declaration ? Sebast . That which we call by the name of holy Scripture , is nothing else but a collection of such declarations of the mind of the Divine Majesty , as he hath thought fit from time to time to make to the sons of men . And those Books , which are so called , have been reverenced by wise men in all Ages upon that account , as such all imaginable care hath been taken to preserve them from corruption or depravation , and several of the best of men have exposed their lives , rather than consent to the destruction of them . Now why should you call in question the Authority of these Books , which you cannot do without impeaching the wisdom of the most able , and the sincerity of the most honest of men , and upon the same terms you derogate from the Faith of all mankind , and must ( if you will be impartial ) abrogate the credit of all the old Records in the World. For as much as ( besides all other considerations ) these Sacred Records , I mean the Books of the Old and New Testament , do bear an irrefragable testimony to each other , and as a pair of Indentures , justifie one another . Which you will easily be convinced of , if you consider , that these two Volumes were written in several very remote Ages , and consequently by persons that could hold no correspondence one with another , and were in the custody of those that were of such contrary interests and opinions , that it was impossible they either would or could conspire together to put a cheat upon the World in them . Now if notwithstanding these two Books ( in the circumstances aforesaid ) shall verifie one another , so as that whatsoever the Old Testament promises , the New Testament performs , what the one foretold the other represents the accomplishment of ; what ground is or can there be to suspect the truth of them ? For if several Witnesses , and those of several Countries , and of contrary interests , such as never saw the faces of one another before , and therefore neither would nor could combine together and contrive their story , and especially being examined apart too , shall notwithstanding jump in the same matter of fact and circumstances also , there is no man so humorsome and abounding in his own sense , but will allow their evidence to be good and substantial ; then much more is there very good ground to believe these Books , which have all these advantages , and several other , which I will not insist upon . Bioph. These are pretty things which you say ; but this is not that kind of proof I expected from you : if this be all the satisfaction you can give me , I am where I was . Sebast . No , Biophilus , this is not all I have to say ; but I thought fit to remonstrate to you the sufficiency of this kind of proof in it self , which men of your way are apt to make so slight of , and thence to convince you , that those men that take up with this alone , are not such soft and credulous people as you are wont to represent them . But what if I had no other proof but this , I do not find that you are able to reply any thing to it , it is an easier thing to hough at an Argument , than to answer it . Besides , if this way of probation were far less considerable than it is , yet you know that any evidence will serve against none , and the meanest Arguments will carry a cause when there is nothing to be said on the other side . If you could but pretend to prove on your part , that there were no such thing as a Judgment to come , you had then some reason to be strict in your demands of proof from me of what I assert : but in a true balance the least grain or moment in the world will cast the scale when there is nothing against it . Now since you know well enough , you can offer no kind of proof of an assertion contrary to this we have before us , nothing in the earth but over-wise doubts , grave suspicions , and , perhaps it may not be so , I appeal to your impartial reason , whether it be not more fit to suspect ( at least ) that it is so where there is some proof of it , than to suspect it is not so where no Argument is given for the negative , nay indeed where none can be given . Negatives , you know , are hard to prove in general , but especially in such a case as this is : For he that undertakes to prove such a Negative , hath but one of these two ways to do it , viz. either he must affirm , that he hath surveyed the whole state of Nature , and seen all the Causes that are in working , and then must assert de facto , that there is no such thing upon the Loom as that he denies ; and also that he perfectly understands the whole mind and will of God , and that he intends no such thing ; or else he must demonstrate by reason , that it is plainly impossible , and a flat contradiction , that any such thing should be : either of which you cannot , without intolerable absurdity , affirm in the present case . So that , as I said , you have nothing but bare suspicions on your side ( whatever Arguments I have on mine . ) Now besides the inequal balance of nothing against something , be it never so small , do but consider what strange imprudence it is to adventure so great a stake , as all your interest in another World amounts to , upon a meer non putâram ; for what if such a thing should happen to prove true at last , what will become of you then , what a sad condition are you cast into ! Wise men are wont to value not only certainties , but also probabilities , and even contingencies also ; now seeing it is not impossible but such a thing may be , and it is of infinite consequence , if it should be , there is all the wisdom in the world to be provided for it . You will say , It may not be ; but that is all that Insidelity it self can enable you to say , and then sure it is far safer to suppose that it may be , for no hurt can come of that , but the danger is unspeakable on the other side , if it should prove to be true . In a word , in such a case as this is , it is a wise mans part rather to believe upon slight evidence , than to disbelieve upon great presumptions . Bioph. I am beholden to you for the friendly caution you give me ; but it is your reasons I expect at this time , and not your advice . Sebast . Those you shall have presently , and do not think I trisle with you , or decline the proof I promised , because I proceed thus gradually and slowly with you : The true reason whereof is , because I would rather your own prudence should incline you to believe , than that my Arguments should press you to it , and I much more desire that you should be safe , than that I should have the glory of a victory ; it is only your concern that we go upon , have therefore a little patience that we may rightly understand one another , and since you have refused Scripture-proof , give me leave to ask you particularly what kind of proof you expect of this matter under our consideration . In the first place , I hope you do not require sensible evidence of a day of Judgment , you were saying even now , that no man had seen Heaven , and therefore you did not believe it . Possibly those words slipt from you undvisedly , however it is ( you know ) a thing future which we are now debating about , and sensible proof cannot be required of that without flat contradiction : it is as if a man should desire to see that which confessedly is not to be seen , and that a thing should be that is not , or be and not be at the same time ; you know you cannot have sensible evidence to day that the Sun will rise to morrow ; in short , neither of any thing past nor future , but only of that which is present . There are some men in this Age , and perhaps you may be acquainted with them , who will only appeal to their senses , and accordingly they reject the notion of God and of Spirits , meerly because they can see no such things . Now if I thought this were your Opinion , I must go another way to work than I intended ; but if it will content you that I make the point seem reasonable and clear to the eyes of your mind , though I do not gratifie your bodily eyes with a strange prospect , then I will proceed as I designed . Bioph. Well , we are agreed for that . I did , I confess , speak of seeing Heaven , but there was no contradiction in that ; because if there be any such place , it is supposed to be constantly existent , and therefore may be visible : yet I do not expect to see the Judgment till the time comes , because futures are not to be seen , but foreseen . Go on therefore , and give me rational evidence , and it shall suffice . Sebast . But there is another thing I desire to be resolved of , namely , what measure or degree of rational evidence you will be satisfied with . The reason of my inquiry is this , some men there are who highly pretend to a readiness to believe upon just grounds , but when it comes to tryal , they are humorsome and captious , they will require such evidence as the nature of the thing cannot admit of ( even supposing it to be true ) they expect such proof as shall leave no room for cavil and exception , such as a man can find no evasion from , but that will extort an assent from him whether he will or no. Now I must tell you , this is very hard and unreasonable in any case whatsoever , for as much as the wit of man is fitter to pull down than to build up , and it is the easiest thing in the world to find shifts and cavils , insomuch that he must believe very little indeed , that will admit of nothing which some slight objection or other may be made against . God himself hath provided no remedy for contumacy , and such men must go on , and perish without cure ; for no Argument can escape a captious humor . Besides , if such strict demands of satisfaction were at any time allowable , yet can they by no means be reasonably insisted upon in such a case as this ; for if such irresistible evidence were to be had in this matter , there would be no room for virtue , it would then be a necessary action to believe , and no instance of choice , nor any Argument of a virtuous mind ? For what can be praise of rewardableness of doing that which a man cannot chuse but do ; or what excellency is there in Faith , when there is no pretence in the world for unbelief ? Therefore all that you can justly and wisely expect in the present case is , that there be sufficient ground given you for a discreet choice , and over-weight enough in one scale to incline the judgment of a prudent man , so far that he shall see it is more reasonable that he believe , than that he do not . This is very properly to be esteemed conviction of our reason ; this is the just Standard of prudence , and this is the Principle that wise men govern themselves by in weighty affairs . And indeed , if no man should determine himself to the pursuit of a business until there were no objection , no excuse , colour , or pretence to the contrary , all the noblest projections and most profitable and necessary undertaking of mankind , would be nipped and blasted in the bud . Bioph. In truth I do not see but your demand is reasonable , and I must yield to you in this particular also . Sebast . Then I ask no more . Phil. Yes , Sebastian , let me put you in mind of one thing more , which is , that Biophilus will promise you to hold the scales even , otherwise an over-weight in either of them will not be discernable ; my meaning is , that he agree to be sincerely indifferent , and willing to believe on the one side as well as on the other : for I have found by my own experience , that whilst a man retains a partial fondness for an Opinion , it is not all the Arguments in the world shall beat him out of it , he will see all that which makes for him as through a magnifying glass , and so think it great and considerable , and contrariwise all that which is against him shall seem little and despicable . But when a man comes to this pass , that he is content one side should be true as well as the other , then ( and not till then ) the best reason will carry it . Therefore unless you premise this , you will strive against the stream , and dispute in vain . Sebast . Thank you heartily for that , Philander . It is very true , Biophilus , that if you oppose resolution and prejudice against the discourse I am to make to you , that will be Armor of proof against all the Arguments that can be brought , and then we had as good stay here as go further and lose our labour . But why , good Biophilus , should you not lie as fair towards the Doctrine which I am asserting , as towards the contrary ? Nay , why should you not look upon it as greatly your interest , that there should be another World , and a Judgment at the end of this ? It is certain , you and all of us must dye , there is no peradventure in that , and it were a most sad and dismal thing to think of it , if death put an utter end to a man , so that all his comforts and all his hopes expire with him . And I wonder in my heart how any man can think of death with any measure of patience upon those terms ; and that it doth not make him sullen and melancholy all the days of his life . You will say he must yield to necessity ; but that is a remedy worse than the disease ( if it be possible ) to seek a cure for death in desperation ; to tell me there is a necessity of dying , is only to tell me there is no help in the case , which is the very thing I complain of . And this consideration is so much the more sharp and cutting , by how much the more a mans life hath been pleasant and comfortable . As for a man that hath all his life time been oppressed with calamities , pinched with poverty , covered with obloquy , or afflicted with horrible pains , &c. it may seem easie to him to dye , that so he may have that rest in the grave which he could not have above ground ; and though he thinks he shall be sensible of no comfort there , yet he shall fare as well as other men in that state . But for him that hath had good treatment in the world , pleasant accommodations , tempting fortunes and enjoyments , for such a man to think of death , which will spoil him of all his ornaments , and level him with the dust , that will interrupt all his delights , put an end to all his designs and projections , and draw a dark veil over all his glories : I say , if such a man hath nothing to comfort him against death , if there be no life after this , but a man must for ever forsake and be forsaken of all his felicities , I cannot see how he can possibly avoid an unspeakable abhorrence of it : nay , that 's not all neither ; for methinks it should render all his present enjoyments not only insipid and loathsom , but even a very torment to him whilst he is in the midst of them . Now why should any man resist the only remedy in this case , the only consolatory against the summ of all calamities , which is the hopes of another life ? Why should he be willing to dye as the beast dyes , and to abandon himself to the grave to rottenness and oblivion ? It were certainly better never to have been born , than both to live in perpetual fear of dying , and being dead , to be as if a man had never lived ; better never to have tasted the sweets of life , than to be only tantalized , and by that time he begins to live , to begin to dye , and then be eternally deprived of what he just had a smack and a sight of . Nay farther yet , if a man had lived only like a beast , it had been no great matter to dye like a beast : If , I say , a man lookt no farther than his fodder , had no sense of any thing but eating and drinking , and had a Soul in him that served only for salt to keep the body from putrefaction , so that he never lookt about him , made no improvement of himself , and had no designs in his head , it were less matter if he returned to the earth , which ( like a Mole ) he did nothing but root in and turn over whilst he was upon it . But for a man of an active Soul , of improved parts , of reason and wisdom and usefulness , to be smothered in the grave , so that all his Notions and Discoveries , all Arts and Sciences , nay , all his Vertues and Gallantry of mind , all his hopes and designs shall be abruptly broken off and buried in oblivion ; this is so sad and dismal a thing , that it is able to discourage all study and industry , all care and culture of a mans self ; for why should I strive to live like a man , if I must dye like a beast ? Why should I take pains to know , when by increasing knowledge , I should but increase my sorrow ? For as much as the more I know , the more I shall feel my self miserable , and indeed become guilty of my own torment : so that if there were no hopes after this present life , it would be a more adviseable course for a man to abandon himself to the most dark and squalid Barbarism , rather than to weary and wear out himself in the quest of knowledge , and better never to apply himself to any study , or to bestow any pains or cost upon himself , nay indeed , if it were possible , it were desirable never to know any thing , or to think at all . For why should a man put a cheat upon himself ? Why should he take not only unprofitable , but vexatious pains ? In a word , why should he not so live as he must dye ? To all which add , that if there were indeed no other world nor life hereafter ; and if there be any man that can find in his heart to be fond of living upon those terms , he must of necessity be a pitiable slave whilst he continues here the perpetual fears of death cramping him , and keeping him in continual bondage , that he shall not have the spirit or courage to dare to do any brave action ; but contrariwise he will be unavoidably tempted to be a wretched Coward and base Fellow , and become a sordid Parasite , to flatter and humor every body meerly upon the account of self-preservation . Why therefore should any man be fond of such an uncomfortable , nay , such a sottish and debasing opinion ? Why should not a man chuse rather to erect his own mind , and be willing to hope well of himself by cherishing an expectation , that he may survive his body , and live eternally ? Bioph. There is no question , Sebastian , but that living for ever is very desirable , if a man could hope for such a thing absolutely , and not clogged with conditions . As for death it self , that would have no great matter of formidableness in it , if it be either ( as I suppose it ) a perfect intercision of all sense : or much less , if it were ( as the men of your perswasion use to speak ) only a dark passage to another light . But the mischief is , that upon your Hypothesis , a judgment must pass upon a man first , before he can arrive at that other life . Now that is the terrible thing , if I were rid of the danger of that , it would ( as you say well ) be my interest to believe all the rest , in spight of all objections to the contrary . Sebast . I do not design to impose upon you ; for it is very true , there is no passage into the other World , without undergoing a Test or Tryal , whether we be fit for eternal life or no. And it is most certain also , that if a man dye an impious , a wicked and base person , it were better for him that either he had not been born , or else that the grave and oblivion might cover him to all Eternity . But what need this fright any man whilst he is alive , and may provide himself accordingly ? especially since the grace of God puts it in our choice and power to be good , and so qualified , that we may be out of all danger of miscarrying in the Judgment . For , Biophilus , can it be thought that God Almighty should seek the ruine of his Creatures , or that he can have any design upon them to make them eternally miserable ? If he had , there would not be the solemnities of a day of Judgment ; for he would not need to insnare us in forms of Law , but might without more ado have destroyed us when he pleased , and who could resist him , or dispute the case with him ? Undoubtedly he is too great a Majesty to have any little ends to serve , and therefore we can suspect no hurt from him , and there could be nothing but the overflowings of his own goodness that provoked him to make us at the first ; and therefore there can be nothing of envy , malignity , or cruelty in any of his counsels and designs about us . And that all these are not meer-sayings or sanguine conjectures of mine , but real truth ( besides all other ways of probation ) you may be assured by this consideration , that in all Gods demands from us , as the terms and conditions of our happiness , or ( which is all one ) in all the duties he requires at our hands , and in all th obligations of Religion , there is nothing severe and discouraging , nothing extremely harsh and difficult , much less impossible : nay , in truth , if things be rightly considered , I believe there will be nothing to be found in any institution of Religion that ever was heard of in the world that could go so much against the grain with men , as to tempt them to run the hazard of dying eternally , rather than to comply with it . And if any such were to be found , it were ground enough to assure us , that such Institutions proceeded not from God ; for such is his Wisdom and Benignity , that he can impose nothing as a severe Task-master , purely to abridge our liberty , or to break our spirits , and oppress our powers , but only to raise and improve us according to our utmost capacities , and as necessary methods to train us up as Candidates for eternal life . I will not deny but there are some restraints put upon us , and some difficulties we must expect to encounter , otherwise Religion would have no excellency in it , nor could we have either the glory or the pleasure in obtaining our end and happiness , if it were won without sweat and labour . But I do confidently assert , that these difficulties ( whatever they are ) we shall find just reason to undergo with all chearfulness , if we do but compare what Religion promises , with what it commands or imposes . And as for the Christian Religion in particular , all this which I have said is so remarkably true of that , that if any thing hath been represented as a branch and necessary duty thereof , which is of a contrary nature to what I have now supposed ; I do not doubt with great ease to make it appear , that such suggestion is either a palpable mistake , or a notorious scandal . Why then , I say , should a man think either so ill of God or of himself , as to be afraid or unwilling to fall into his hands ? You cannot forebode any evil from him , if you are satisfied that he is perfect and happy , full and glorious , just and good ; and therefore you must condemn your self of prodigious folly , in not complying with reasonable and equitable Laws , and of being wilfully accessory to your own calamity , if you dare not undergo his Judgment . So that upon the whole matter there can be no reason , why you should be unwilling to believe there is such a thing , and that is all I desire of you at present , and I heartily conjure you to be true to your self herein . Bioph. Well , I am resolved to be as indifferent as it is possible to be : now therefore prove it . Sebast . That I will do with all possible plainness and sincerity ; namely , I will make good that there is sufficient reason to incline a prudent man to expect and believe , that after this life God Almighty will call men to account , and judge them according to their former actions and behaviour . Now you know it is the nature of Moral Arguments , not to depend upon one single Evidence , but to consist of the united force of several considerations : accordingly my present proof of a Judgment to come ( as aforesaid ) must comprise these three particulars . First , I will shew , that the nature and condition of Mankind is such , as to render them fit and capable to come to an account , and to undergo such a Judgment as we speak of . Secondly , That it is very agreeable to the Nature and Attributes of God ( according to those notions which we have of him ) that he should call Mankind to such an account , and judge them . Thirdly , That God Almighty actually exercises and displays such a Providence in this present World , as gives earnest before-hand , that he really intends to judge it hereafter . These three things make way for and succeed each other naturally , and all together amount to a full proof of the Point in hand . Wherefore when I have opened and made them out severally in the order I have laid them down , I will leave it to you to collect the result of them . 1. I say the nature and condition of Mankind is such , as renders him capable of undergoing a Judgment in another World ; and therefore it is reasonable that he expect it accordingly . This will appear by the instances following . In the first place it is notorious , that Mankind is endued with a large and comprehensive mind , which is not confined to the meer objects of his senses and things present before him , but hath a vast scope and prospect , by means of which he surveys the Universe , embraces the whole World , and takes within his verge , as well things past and things to come , as those that are present , which no other Creature is capable of but himself . The Beast hath no kind of notice of or concern for what was in former time , nor no sollicitude about what may come after ; but only applies it self to the present exigencies or conveniences of the body . But man is very curious and inquisitive into History , and how things past of old long before he was born , and is also very thoughtful and anxious what may befal hereafter when he shall be dead and gone . Now this one consideration alone makes him look as if he were a Being that were concerned in the whole frame of Nature , and in all the revolutions of Providence , and at least of more consequence than to be a meer Pageant for the short time of this life , or a Mushroom to shoot out of the earth , and return to it again , and so be as if he had never been . Besides , we may observe , that the mind of man doth not only consider the absolute nature of things as they lye singly and severally before it , but compares them together , and estimates their relative natures , the mutual respects that they have to each other , and the various aspects and influences they have upon each other ; and so comparing and conferring things together , raises observations , makes inferences , deduces conclusions , frames general maximes , thereby brings things into order and method , and raises Arts and Sciences . All or any of which things no Creature below himself makes any pretence to , or gives any token of . From whence we may conclude not only the preeminence of his Nature , but that he is ordained to higher purposes . Moreover , mankind is endowed with liberty of choice and freedom of will , by virtue of which he doth not only move himself by his own internal Principles and vital Energy , but also can determine himself to this object or that , and either pursue or desist the prosecution at his own pleasure : insomuch that he is neither carried by the swinge of any superiour causes , nor fatally allured by the powerful charms of any objects from without , no nor by the efficacy of any arguments arising therefrom , nor any impression whatsoever ( saving that of God Almighty ) can overbear or supersede his own resolution , but that he can act or desist , suspend prosecution or pursue his own choice , and apply himself to this object or that , and follow this argument and motive or the other ; he hath such an Helm within himself , that he can sail against Wind and Tide ; he can move himself in a calm , and stay himself in a storm : in a word , he can move which way , when and how far he will , and stop his own carriere when he pleases . The truth of this we find by daily experience , and we commonly please our selves too much in this Prerogative of our Natures . We see that which is better , and follow that which we know to be worse ; we hear arguments and reject them , because we will do so ; we are perswaded to the contrary , and yet go on ; and when and whatsoever we act , we find at the same time we could have done quite contrary , if we had pleased . Other Creatures either act meerly as they are acted by superiour Causes drawn by invisible wyers , or fatally inclined by the objects and motives before them ; but we are put into the hand of our own counsels , and wholly governed by our selves , as to our inward resolutions and determinations . Now this , as it is a mighty discrimination of our Natures from theirs , so it hath this peculiar effect , that it renders a mans actions properly his own , and imputable to himself and to nothing else , and consequently fits him to undergo a Judgment for them . But further yet , to make Mankind more capable of a Judgment , he hath a directive Rule or Law of Reason within him , whereby to govern himself both in his elections and prosecutions , that is , he acts not only freely and undeterminately in respect of any cause without himself , but he hath a light within to guide and direct those free powers of his , that they may not run riot and move extravagantly , by the means of which he is enabled both to make choice of his designs , and to select fit and proper methods of accomplishing them . For as he is not staked down to some one particular business ( as generally other Creatures are ) but hath great scope to expatiate in , and variety to please himself withal ; so he hath a Card or Compass given him to sail by in that vast Ocean which lyes before him : that is , he hath a faculty of discerning the difference of things , and consequently can judge what is worthy to be propounded as his post and design , and also to measure and adjust the means thereunto , which renders him more sit to give an account both of his elections and prosecutions . Nay farther yet , humane Nature by the advantage of this light within him , hath not only a capacity of apprehending and judging of natural good and evil , or such things as are only pleasant and profitable , or the contrary , but hath also notions of higher good and evil , which we commonly call Moral ; that is , he finds himself obliged to have regard to something else besides and better than his body , namely , either to the Deity , or to the Community of Mankind , or at least to his own better part , his Soul and Mind . None of which are at all considered by any creature below man , and there is hardly any part of Mankind ( at least that deserves to be so esteemed ) which doth not think it self concerned in all these . For we see , whosoever hath any thing of a man in him , doth think some actions to become or not become him respectively meerly as he is a man , which would admit of no difference , but be all alike in a Beast : whereupon it is , that a man cannot dispense with himself in the doing of several things , which are in his power to do , no not in the dark and the greatest privacy , because every man that in any measure understands himself , hath a reverence of himself , and the effect of this betrays it self in that quick sense which Mankind hath peculiarly of shame and honour , which argues him to be accountable to something higher than his senses . Above all this , it is considerable that Mankind hath not only a speculative apprehension of moral good and evil , but a practical and very quick and pungent sense of it , which we call Conscience , by which he not only remembers and calls to mind whatsoever hath past him , but reflecting also upon the ends and circumstances of his own actions , and comparing what he hath done both for matter and manner either with the rule of Reason within him , or some other Law , he censures and judges himself accordingly . If he hath done well and vertuously , that is , hath approved himself to himself , he then applauds and comforts himself , and feels an unspeakable satisfaction in his own mind : As for Example , If a man have behaved himself gallantly towards his Prince and Country ; if he have carried himself ingenously and gratefully towards his Friends , his Patrons or Benefactors ; if he have been beneficent to any part of Mankind ; if he have demonstrated love to God , or goodness and good men ; if he have restrained his own rage and passions ; if he have rescued an innocent from the hand of the oppressor , or done any thing of like nature , the heart of every man naturally in such a case feels such an inward delight as sweetens his spirits , and cheers his very countenance . On the contrary , if he have been false , treacherous and ingrateful ; if he have been cruel and oppressive , or have said or done any base thing , he is presently upbraided , accused , condemned and tormented by himself . Now what is all this but Praejudicium , a kind of anticipation of the Judgment to come ? But if any man shall pretend this thing called Conscience , which we now speak of , to be no natural endowment of Humanity , but only the effect of Custom and Education ; such a person may easily undeceive himself , if he will but consider , that all this which I have spoken of Conscience , both as to the matter and form of it ( or Synteresis and Syneidesis , as Learned men are wont to distinguish ) is so universal to all Mankind ( at least that have not done violence to themselves ) that it can with no colour be imputed to Education , but must be resolved into the very nature and sense of the Soul. And moreover , a different notion and apprehension of the fore-mentioned particulars , is so deeply implanted in the minds of men , that it is impossible any contrary Custom or Education should absolutely and totally efface it ; therefore it is the sense of Nature , and consequently a presage of the Divine Judgment . To all which add in the last place , That the mind of man seems plainly to be above the body , and independent of it ; for as much as we see , that not only our Reason and the powers of our Souls , are so far from decaying with the body , that contrariwise they grow more strong and vigorous by those very causes which impair the body , I mean , by age , exercise and experience . Besides , it is easily observable , that our Souls do , as often as they please , act quite contrary to the interests and inclinations of our bodies , and frequently controul the passions thereof , as well as correct and over-rule the Verdict of our Senses . Therefore it is not at all probable , that they should perish with our bodies , but survive to some further purposes , especially if we take in what I intimated before , namely , the consideration of the shortness of the time of this life , which is so very inconsiderable for so excellent a Being , as the Soul to display it self in , that it seems unworthy of all the aforesaid perfections , and more unworthy of the contrivance of that Wisdom which made us , to order it so , unless it be that Mankind is placed here only in a state of probation , and is to be tryed hereafter in order to a more lasting subsistence and duration . Which in consideration of all the premisses , he cannot but be thought capable of , at least if there be a Judge as fit to judge him , as he is fit to undergo a Judgment . Which brings me to my second Branch . Bioph. Hold a little , I pray , good Sebastian , you have spoken many things well and worthily of the preeminence of humane Nature , and some of them such as are not only sufficient to errect a mans spirits , and provoke him to hope well of himself , but also do render it in some sort probable , that we are designed for some higher uses , than we commonly apply our selves to . Nevertheless you have not reached your point , nor will all you have said attain the end you propounded , unless you go farther , and prove the Soul of man to be a Spirit or immaterial substance ( as the men of your way are wont to speak ) that so there may be a plain foundation for its existence out of the body . Without which , let it he as excellent a Being as it can , and adorned with as many other perfections as you can imagine , it cannot be capable of standing at a Tribunal , and undergoing such a Judgment in another World as we are speaking of . Sebast . I could have wished you would have given me leave to lay all the parts of my Argument together before you , that so you might have taken a view of it intire and all at once : and then you might have objected , as you should have seen cause . But however I will comply with your Method , and as to that which you have thought fit now to interpose , I answer these two things . First I say , It is not necessary to the business in hand , that the Soul be proved to be strictly immaterial and capable of existing and acting out of the body ; for as much as at the day of Judgment I suppose the body shall be raised again : and then if it should be so , that all the powers of the Soul were laid asleep by death until that time ; yet now upon a re-union with their proper Organs , they would revive again . So that I did not in my proof fall short of the mark I aimed at , but you out-shoot the point in your demand : For whether the Soul be a spiritual substance or no , so long as those perfections , which we have enumerated , belong to it , there is nothing wanting to make it capable of undergoing a Judgment . But , Secondly , To speak my own mind plainly , and to come home to your satisfaction , I must tell you , that as for my part I do not doubt but that the Soul of man is properly and strictly of a spiritual Nature ; so I am confident that those things which we have ascribed to it , do sufficiently prove it to be so ; seeing it is impossible to salve those Phaenomena , or to give any tolerable account of those great accomplishments and performances of the Soul before specified from meer matter , let it be modified or circumstantiated how it can . Simple perception of objects is of the lowest rank of humane perfections , and indeed is not proper to humane Nature , but common to Brutes ; yet this seems impossible to be performed by meer matter . For the eye , though it be a very admirable and exquisite Organ , can by no means be said to perceive the objects of sight , but only to transmit or present them to some perceptive power . It doth , I say , only as a glass represent the Species or image of the thing , which even a dead eye or an hole , will in some measure perform ; but it makes no judgment of the object at all , as appears by this , that all objects are transmitted reversed , or with the heels upward , through the eye , and so left , till some higher power sets them right and on their legs , and judges of their distance and other circumstances . Now if it be so , that matter thus advantageously disposed and improved , as in the admirable structure of the eye , cannot perform that one act of simple perception , what shall become of all those nobler actions of the Soul ? and into what shall they be resolved ? Such as self-motion , the strange celerity of thought , memory of that which is past , prudence and forecast for that which is to come , and a thousand other strange operations . Is it imaginable that meer matter should understand , argue , dispute , consider and confer the relation of one thing to another , and thence infer consequences and make conclusions ? Is it likely that meer body and quantity should be sensible of shame and honour , nay be conscientious too , and accuse , condemn , and torture it self ; or which is most wonderful of all , check , controul , deny , limit , and mortifie it self ? He that will undertake to shew how all these things may be performed by Atoms and motion only , is a subtil Mechanist indeed , and I do not doubt but at the same rate such a man may be able to make a new World , when he pleases , with the same Atoms as Materials . For it is evident , there is more intricacy in this little world of Man , than in the whole fabrick of Heaven and Earth besides . Wherefore if matter or body cannot perform the aforesaid operations , then the Soul of man , which doth perform them , must be acknowledged to be a spiritual substance . Bioph. In troth you talk very shrewdly ; but for my life , I cannot understand what you mean by this thing which you call Spirit , and therefore I reject the notion as gibberish and non-sense . Sebast . Softly , good Biophilus , what reason is there for that hasty conclusion ? Must we needs deny every such thing to be , as is hard to understand ? Must we , like dull Boys , tear out the Lesson that is difficult to learn ? Is nothing true but what is easie , nor possible but what is facile ? But besides , let me tell you upon second thoughts , there is not more difficulty in understanding the Nature of Spirits , than there is in conceiving how all the aforesaid operations should be performed witout them , no nor half so much neither ; so that nothing is gotten by the objection ; for it is a very vain thing to object difficulty , when at the same time you are forced to acknowledge the thing to be necessary . But why , I pray you , what is the cause that spiritual substance is not as intelligible as corporeal ? Bioph. O Sir , there is a vast difference in the case . I can see and feel the latter , but so I cannot the former . Sebast . Nay , believe me , there you are out , you see and feel only the accidents of a bodily substance , but not the substance it self , no more than you can see or feel a Spirit . Bioph. Pardon me , at least I see and feel the bodily substance by the accidents ; that is , I am assured of its presence and existence , and I can affirm such things of it upon that testimony of my senses . Sebast . And you may affirm as much of a Soul ( if you please ) though you can neither see nor feel it , forasmuch as you plainly perceive the properties and operations of it . Bioph. That is close and to the purpose , I confess ; but still I cannot tell what to make of this thing called Spirit , for I can frame no image of it in my imagination , as I can do of other things . Sebast . Why , there is it now . I perceive now , Biophilus , you have a desire to see with your mouth , and hear with your eyes . For as reasonably every jot may you expect to do either of those , as to frame a sensible imagination of a Spirit . That which we call Imagination ( you know ) is nothing else but the impress of the colour , bigness , or some other accidents ( of a thing that hath been presented to our senses ) retained in , and ( it may be ) a little diversified by our phancy . But now if a Spirit have no colour nor bulk , nor such other accidents to be represented to our phancy through our outward senses , how is it possible you should have an image of it there ? No , no ; spiritual Beings are only capable of affording us an intellectual Idea , namely , our higher faculty of Reason from observation of their effects and operations , concludes their Essence , and takes an estimate of their Nature ; and indeed it is a flat contradiction to require any other evidence of that kind of Beings . Bioph. This kind of discourse is very subtil , and I cannot tell what to object farther to it ; go on therefore to your second Branch , perhaps there I may better cope with you . Sebast . The second step which I take towards the proof of a Judgment to come is , that as on the one side Mankind appears to be fit and capable of being judged hereafter ; so on the other hand it is agreeable to the Nature and Attributes of God , and to those notions we have of a Deity , that he should call the World to such an account , and this appears briefly thus . The most common and most natural notion which men have of the Divine Majesty is , that he is a Being absolutely perfect , that is , ( amongst other accomplishments ) that he is a most powerful , wise , just and good Being ; there is hardly any body that thinks of a God , but considers him under these Attributes and Perfections , and he that divests him of any of these Perfections , renders him neither an object of fear nor of love , and consequently not a God : insomuch that were it not for politick ends , namely , to avoid infamy or other punishment amongst men , doubtless those that deny to him any of these Attributes , had as good flatly deny him to have any Being at all . Now if these things be included in the natural notion of God , they not only capacitate him to be a Judge of the World , if he pleases , but give great assurance that he will do it ; for if he be a wise Being , he cannot but see how things go , and particularly how his Creatures carry themselves here below ; if he be powerful , he hath it in his hand to rectifie those disorders he observes amongst them , and both to punish the evil and to reward the good . And if he be good and just , it cannot but be expected from him that he will set things to rights one time or other , when his Wisdom shall think fit ; but it is evident , this is not done exactly and answerably to those Attributes of his in this World , therefore there is no reason to doubt but he will assuredly do it in another World ; and therefore the Scripture tells us , He hath appointed a day , wherein he will judge the world in righteousness , &c. Bioph. Not too fast , good Sebastian . I know not certainly what apprehensions other men may have ; but for my part , though I do acknowledge a God ( and that not only politically ( as you suspect ) but upon the Principles of Reason ) yet I must profess to you , I do not think the natural notion of God includes those Attributes you speak of . Why may there not be a God , and he only a necessary Agent , and then there is no danger of an after-reckoning with him ? Sebast . Ah , Biophilus , I am heartily sorry to find so unworthy a notion of God still to find any room in your thoughts ( though it were but in suspicion only . ) It is very certain indeed , that if he be only a necessary Agent , then all fear of a Judgment is discharged , and as certain that all Religion can then be nothing else but a groundless Superstition at the best . For then God must needs be a very tame Deity which men may play withal , and abuse at pleasure , as the Frogs did by their wooden King in the Fable . But then in the Name of Goodness , what need is there of any God at all , if a necessary Agent will serve the turn ? Why can we not as well suppose the World to be eternal , as make such a contemptible Being , as a necessary Agent is , to be eternal , only to give beginning to the World. Or rather , why if we attribute one Perfection , i , e. Eternity to him , why not all the rest , which seem to be inseparable from it ? For as much as it is not imaginable how the first Cause should be the meanest of all , and he that gave those other perfections to other things , should be destitute of them himself . Or how can we believe that such a fettered , impotent , unthinking and unwise Being , should make a World in that beauty and perfection which this World consists of ? Or at least how is it possible that a natural or necessary Agent ( which is like a Gally-slave chained down to his Bench , and confined to his Task and Subject ) should make a World with such curiosity and diversity of things , yet with that exquisite order and harmony which we observe in Nature ? Do you think that the frame of things could not possibly have been any otherwise than they are ? Can you phansie that nothing could have been better nor worse than it is now ? If you see any footsteps of wisdom or choice , any possibility that any thing should have been otherwise than it is , you forgo your necessary Agent ? Do you not see great and manifest instances of design and contrivance in the order of things , viz. one thing fitted to another , and one subordinate to another , and all together conspiring to some publick end and use ? Now sure a necessary Agent could not guide things so , because it hath no ends or designs of its own . Again , if God be a necessary Agent , I would fain be resolved how it comes to pass that we are not so too ? I think you granted me even now that we chuse our own way , propound ends to our selves , and voluntarily pursue them , when we could ( if we pleased ) as freely chuse and act contrary , and this we justly glory in as the perfection of our Nature . Now how to conceive that I should be a free Agent , and that he who made me so should be a necessary one , that is , that the effect should be more excellent than the cause , neither I nor ( as I suspect ) any body else can understand ? But I need not in this place industriously set my self to confute this odd conceit of Gods being only a necessary Agent , because in my third Branch I shall fundamentally undermine it , and ( as I think ) leave neither colour nor pretence for it , and therefore with your leave I now hasten to that . Bioph. Go on then in Gods Name . Sebast . My third and last Point for the proof of a Judgment to come is this : God doth actually exercise such a Providence in and over the World for the present , as gives great assurance that he will judge it hereafter . For these are as it were the two several ends of the same chain , a Providence here , and a Judgment hereafter . They do naturally and mutually draw on each other . If there be a Judgment to come , there must be a provident Eye over the World for the present in order to it : that is , God must so mind the World , that he perfectly understand how things go , how men carry themselves , what there is amiss amongst them , what requires punishment , and what deserves a reward ; otherwise he cannot be said to judge , forasmuch as without this it might rather be said , there is a day of Execution coming , than a day of Judgment . And on the other side , if there be a Providence in this World , and it be true that God observes how men carry themselves towards him , it must speak his intention to reward and punish hereafter in proportion to such observation ; for otherwise that Providence would be fruitless and to no purpose , it would be a meer matter of vain curiosity , and a needless trouble to the Divine Majesty , as the Epicureans objected . But now that God doth exercise such a Providence in this World , as from whence we may reasonably presage a Judgment to come , I think will abundantly appear by these three things . 1. There hath been such a thing as we call Prophecy or Prediction of things before they came to pass , which cannot be without a Providence . 2. There have been Miracles , which could not be without the Divine interposition . 3. There are frequent ( though not altogether miraculous ) instances in all Ages of a Divine presence in , and influence upon , the affairs of the World. 1. First , I ground the assertion of a Providence in this present World upon the Prophecies and Predictions of things before-hand , which have been verified by real effects in their respective times and seasons . It is evident , that whosoever is able certainly to foretel things before they are , must see through all the Series of Causes which produce such events : especially if he define also the precise time and other circumstances of the accomplishment ; but above all , whoseover shall declare before-hand , not only what shall come to pass according to the course of natural and necessary Causes , but also such things as are casual and contingent , or subject to the choice and indifferency of free and voluntary Agents , must have a mighty reach with him , and make a very curious and accurate inspection into the Conjunctions and Conspiracy of all things , as well as into their particular Natures , Tendencies and Inclinations : for as every Effect must have its Causes before it can be ; so the prediction of such effect must depend upon a certain knowledge of those respective causes which are pregnant of it ; therefore if there ever have been such a thing as Prophecy , there is a Providence . Now for the matter of fact , or that there have been certain and punctual predictions of things long before they came to pass , is the constant belief of all Nations , and he that denies it must give the lye to the greatest and best part of Mankind . You may remember that Tully pursues this Argument in his Books , De Divinatione , and he there gives too many and too remarkable instances of it , to be denied or eluded ; but I shall chuse to set before you only two passages out of the holy Scripture to this purpose . For though I perceive you have not such a reverence for those Books as they deserve , yet such palpable matters of fact as I shall instance in , and which were of so publick a concern and general notice , as whereupon the revolution of whole Nations depended , can afford no ground for calling in question the historical truth of them . And let me tell you , I make choice of these instances out of those Writings , for no other cause but for the notoriety of the fact , and the easiness of confutation , if it had been otherwise than true . The former of the two passages is the prediction of the slavery of the Children of Israel in the Land of Egypt , and their miraculous deliverance thence , above four hundred years before it came to pass , and the accomplishment ( when the time came ) answering the Prediction precisely to a very day , so as to be observed by the whole body of the people , and the remembrance of it perpetuated by an anniversary Solemnity ever after , as you may see Exod. 12. 41. The other instance is the Babylonish Captivity , which was foretold above seventy years before it came to pass , and that in a time of the greatest unlikelihood that any such calamity should befal ; namely , it was prophesied of when the Jews were in the greatest peace and prosperity . And then for the term of this Captivity , that was foretold to last 70 years , neither more nor less ; and both these periods ( as well as other circumstances ) were exactly , and to admiration , hit in the event of things . Now in both these instances , the things were prophesied of so long before-hand , there were so many obstacles in the way of their accomplishment , and so much of the will of man also interested in both the cases , and yet notwithstanding such punctual exactness is to be seen in the Event , that it is plainly impossible that humane wit should so much as guess probably at them ; therefore the Predictions must be grounded upon Divine intimation : and then God is so far from being a necessary Agent , that it is apparent he minds the World , and looks narrowly into all the parts of it , from one end to another , and governs and manages inferiour Causes . 2. My second proof of an actual Providence in this World is from Miracles . By a Miracle I mean any thing coming to pass , which is either for the matter or manner of it above the power of natural Causes , or at least contrary to their establisht course and order ; whether it be effected by heightening them above their ordinary pitch , or accelerating their motion , or by suddenly bringing those causes together which lay at a distance ; or whether it be by depressing , suspending or superseding any of them . And I reason thus : If any thing have ever been brought to pass above the capacity or out of the method of the natural and common Causes , then there is an active Deity which exerts his power in that case . Or if ever the course of Nature hath been interrupted , it must be by the interposition of the supreme Cause : For it is neither intelligible , that Nature should go out of course of it self , without its own decay and failure ; nor possible that being once so out of course , it should ever be able to recover it self into its former order without the help of Omnipotency : therefore if ever there have been a Miracle in the World , there is proof of a Providence . Now that such extraordinary things , as we here suppose , have happened , cannot be doubted without great ignorance , or denied without impudence . I know there is a sort of witty men ( in their way ) who endeavour to put a slight upon Miracles , and therefore are very captious and critical in such cases as this ; but if they can elude some occurrences that have been believed or pretended miraculous , yet they will never be able to evade them all . And if there have been but one acknowledged Miracle in all the time of this World , it will be sufficient to prove a Providence . They will perhaps impute some Cures that have been said to be done by Miracle , to the efficacy of some Medicine , although they can neither tell us what that specifick Remedy was , nor much less tell us how the Symptoms should so suddenly cease upon the use of it . It may be they will tell you in the general ( with confidence enough ) that the strange things done in Egypt and in the Wilderness , were effected by the sudden application of Actives to Passives ; but cannot so much as pretend to satisfie any man how such remote Causes were brought together and exalted to such an extraordinary degree of efficacy , as to produce such admirable effects on the sudden as those cases import . Or if they could speak tolerable sense in some of those particulars , yet what natural account can be given of the raising of the dead ? or of unlearned mens speaking all kind of Languages in an instant ? What natural Cause will they assign of the Suns standing still in Joshua's time ? Or of that preternatural Eclipse at our Saviour's Passion ? What could intercept the Suns light when the two Luminaries were in opposition ? Or what restored it to its motion again when it was interrupted , as in the former instance ? Or to its light again when it intermitted , as in the latter instance ? To endeavour to give natural accounts of these things , will prove as absurd and ridiculous to reason , as to deny the matter of fact , is void of Faith and Religion . But if any of these instances will not pass with such men , because they were over , long before our time , or because the truth of them depends upon the Authority of Scripture ; there are other innumerable passages in all Ages not liable to that exception , that cannot be resolved into any Cause less than a Supreme and Omnipotent . Amongst which , what will they say to this which happens almost every year ? Namely , that after a long wet season , it shall suddenly clear up and be fair weather again , and contrariwise after a long dry season , it shall unexpectedly be wet and rainy . Whereas if they look only to natural Causes , the quite contrary must happen . Forasmuch as the more rain hath been at any time , the more may be still , because there are the more vapors from whence Clouds are raised ; and the longer a dry season hath lasted , there is every day the less reason to expect rain , because there want vapors out of which it should be raised . Now to impute this sudden and admirable change only to the Winds , is to beg the Question ; for it is well enough known , that the Winds depend upon vapors as well as rain ; and to ascribe it to the Stars , is to confess an humorsom resolution , that right or wrong we will shut God out of the World. But this leads me to my 3. Third proof of a present Providence , viz. from the more frequent and ordinary instances of a Divine influence upon the affairs of the World. The effects of which , though they are not accounted miraculous , because they are common , yet they give sufficient indication of Divine administration . And of this kind , there are so many which offer themselves to an observant mind , that to seek flaws , and go about to make specious objections against some few of them , will be rather an Argument of resolved unwillingness to believe , than of any just grounds of Infidelity . For like as in a great Cable made up of several smaller cords , if perchance some of the threds should flaw or break , yet the remainder will be able to bear the stress of whatsoever use it shall be put to . Now under this Head I reckon in the first place , as very observable , that there is scarcely any great thing ever brought about in the World , which God may not be seen to have an hand in ; and that may be collected generally from the inadequateness of the visible means to most notable productions : As when great preparations are defeated or laid aside , and mean and inconsiderable ones do the business . This is that which Solomon observed long ago , That the battle is not to the strong , nor the race to the swift , nor bread to men of understanding : And we cannot want an Example of it nearer hand , when we remember the Restauration of his now Majesty : For it pleased God to deal in that particular , as he did by Gideons Army , when he dismissed the greatest part of the Forces , and did his business with a few , and those very unlikely for such an Atchievement . But more admirable than this , is the preservation of the holy Scripture in all Ages , both from total abolition by the flames of Persecution ; and from corruption , by the capricious phancies of such men as would neither sincerely believe it , nor absolutely reject it . Such also is the preservation of the Christian Religion , when all the wit and all the power of the World combined together against it ; and such was the success of the Apostles in propagating that Religion , and planting the Christian Church , when a few Fisher-men leavened the World with a Doctrine quite against the grain of it , and naked Truth prevailed against Authority , Art and Interest in conjunction . Hitherto also I reduce the maintenance of Magistracy and Civil Government ; and I look upon it as a standing evidence of a Providence , that the strong bands of wicked and refractory men should stand in awe of a single man like themselves , only because he is invested with Authority . This , if it be duly considered , is very strange , and can be resolved into nothing but a Providence . Nor is it less strange , that considering the great numbers of evil men , their secrecy and closeness , their cunning and falshood , their envy and necessity , their activity and selfishness , they should be able to do no more hurt in the World than they do . Why do they not assasinate whom they please ? Or what is the reason that they do not forswear men out of their lives and fortunes , and act whatsoever their revenge or covetousness or lust shall prompt them to ? And no account can be given of this , but the powerful restraint of Providence . Moreover , there are remarkable Examples in all Ages of evil men dogged by their own guilt , and tortured by their own Consciences , whenas no body else either accused or hurt them ; and on the other side , as frequent instances of vertuous men , who have been very comfortable under great difficulties , and whose spirits have been born up with an admirable bravery under such pressures as would ordinarily crush and sink other men : and this , although the persons thus carrying themselves , were otherwise of no remarkable strength or courage . Neither of which passages can be resolved into any other Causes , than the mighty influence of a Providence . Nay further it is very observable , how strangely sometimes secret sins are brought to light , especially such as Murder and Treachery , and where all Arts and advantages were made use of for concealment ; such persons becoming their own accusers , when no body else could do it for them , and not unusually their own Executioners too . Above all these , there are some instances of vengeance befalling very flagitious men , so signally , and with such pat and significant circumstances , that ( without any uncharitableness ) we may be led by the suffering to the sin , as in the famous case of Adonibezek , Judg. 1. 7. whose barbarous usage of threescore and ten Kings , cutting off their Thumbs and great Toes , and making them , like Dogs , gather their meat under his Table , was repaid upon himself in the same severity . Of kind to which are those pannick fears , and shiverings that oftentimes attend blood-guilty men as long as they live : and though they may have escaped revenge from the hand of men ; yet this , as a Cain's mark set upon them by the hand of God , indelebly sticks by them , and follows them to their Graves . It is needless to say any thing more on this subject , forasmuch as every man that doth not wilfully shut his eyes , may collect instances to this purpose , both from the Government of the World in general , and from his own Fortunes in particular . For besides the quiet serenity and comfortableness ( in token of the Divine favour ) which usually attends a vertuous course of life , and the anxiety , torment and uneasiness which as frequently ( in testimony of the Divine dislike ) attends a wicked and flagitious one ; it is not a very unusual , nor ( to be sure ) an unpleasant sight , to behold the former crowned with signal success and worldly prosperity , and the latter punished with shame and beggery : and this sometimes shall happen in such circumstances , when there is nothing to which this different success can be imputed but meerly Divine Providence , forasmuch as the latter shall otherwise be more cunning for the World , and every whit as industrious and frugal as the former ; but Divine Providence only makes the discrimination , whilst the one is under the blessing of Heaven , and the other is apparently blasted and cursed . And now what think you , Biophilus , upon the whole matter : have I not acquitted my self in all the three things I propounded ? And now laying all these things together , is not here sufficient evidence to determine a prudent man in the case , and to satisfie him that there is a Providence in this World , and consequently that there will be a Judgment hereafter ? Bioph. I cannot tell , Sebast . I confess you have said many very considerable things , and some of them beyond what I could have expected in the case . But I have one main Objection , which especially touches the last Branch of your Argument , and which , if it stick by you , all you have said will signifie nothing ; but if you come clearly off from it , I shall not know what to think of the business . It is this , in short : I do not see any such setled and constant method in the management of the affairs of this World , as must necessarily argue a Providence ; for in particular , notwithstanding all you have said , it cannot be denied , that very often the best of men are opprest and born down by ill Fortune ; and contrariwise evil men are very happy and prosperous : therefore it may seem that those instances which you collect in favour of your opinion , may happen by chance , rather than by the dispensation of a Providence ; and then if there be no Providence in this World , by your own Argument , there can be no Judgment hereafter . Sebast . If that be all , or the main of what you have to object , I am in hope to see some good issue of this Conference : for in the first place you know , that which is impeached by this Objection , is but one single instance out of many which I have brought for the assertion of a Providence ; and consequently if this should fail , or if I should yield you all that the objection pretends to , yet so long as the other are unshaken by it , that great Doctrine may stand firm notwithstanding ; for it is but as if you should peck one single stone out of an huge building , or ( as I said before ) find a flaw in some one thred of a great Cable , neither of which can weaken or endanger the one or the other . But then besides , you cannot be ignorant that this which you now mention , is an old thred-bare exception worn out of all fashion by the old Atheists and Epicureans , and which hath been can vassed and bassted over and over by men of all Ages and of several Perswasions , by Job , by David , by Solomon , nay , by Tully , Seneca , Plutarch , and several others , that it is a great argument of the poverty of your Cause to be seen in it now a-days , and may justly excuse my labour in confuting it . However because you think fit to give it countenance , I will briefly say these three things in the case , viz. First , That some measure of intricacy or obscurity in the dispensation of Divine Providence , is no argument against it , but for it . Secondly , That there are very great reasons assignable why it may please the Divine Majesty to proceed sometimes indiscriminately , and keep no constant visible method in the distributions of good and evil in this present life . Thirdly , Yet however this be sometimes obscure , there are at other times sufficient and legible instances of a distinguishing Providence . 1. Some measure of intricacy in the dispensations of Divine Providence , is so far from being an argument against it , that it is a great argument for it . For if we do not make God a meer necessary Agent ( which I hope I have satisfied you in ) we must allow something to his Prerogative and Soveraignty , and consequently grant that he may do some things , because he will do so , and whereof he doth not make us acquainted with the reasons ; and we may very well allow to his Wisdom , to have a reach beyond us , and to have other measures to govern the World by , than we could have made for him . What , shall we call God to an account of his Management ? Shall he not govern the World at all , unless he order it just as we would have him ? This is apparently so far from being reasonable , that it would be much more so to conclude on the contrary ; namely , that if there were no depths in the Divine Counsel which we could not fathom , no Meanders in the way of Providence , which we could not trace , it would be very suspicious , whether there were any thing of Divinity in the whole business . For if things were constantly managed one way without any variation , we should be apt to think all was under the rigid Laws of a fatal Necessity . If on the other side there were no rule to be observed , no footsteps of any method , then we should be tempted to think Chance ruled the World ; but when we observe an intermixture of these two , viz. that there is a rule , though there be some exceptions from it , then we have reason to conclude , that all is under a powerful and a free Agent , who if he be also infinitely wise , cannot but see reason for several things which we cannot comprehend . 2. There are very great and weighty reasons assignable why in this particular instance of Providence ( namely in the distribution of good and evil in this World ) the Divine Majesty should not be obliged to gratifie our curiosity with a plain account of his proceedings , but make some exceptions to his general rule ; amongst which these following are considerable . First , Because such a constant and visible exercise of distributive Justice , as your objection seems to require , would be such an irrefragable and palpable evidence of a Providence , as would leave no room for the discovery of ingenuity or a virtuous disposition ; it would deprive men of the liberty of their choice , whether they would be Atheistical , or devout and religious : and consequently there would be no excellency in Piety and Vertue . For ( as I have said before in a like case ) it could be no argument of love to God or goodness , that a man took care to serve and please God , if he constantly stood over us in a visible and undeniable Providence , so as that every offender were taken in the very fact , and presently led to execution ; and on the other side , if every virtuous action were forthwith rewarded and crowned . In short , it is not agreeable to the Mind of God to over-run the freedom of our choice , since he hath endowed us with it , nor to supersede that distinctive faculty of our Nature ; for should he do so , he should act contrary to himself and to his own Glory , as well as to the nature and condition of Mankind . Again , Secondly , A checkered and diversified method of Divine Providence , wherein there is an intertexture of prosperity and adversity in the fortunes of virtuous men , tends more to their improvement than a more regular and constant Providence would do . For as a continued course of prosperity is too apt to tempt men to be wanton and careless ; so a perpetual series of adversity would be as apt to sink and depress their spirits : but a middle way of interchange in their condition , balarces them on both sides , and maintains them in a more even temper and conversation . And for this reason it pleases the Divine Wisdom to make such false steps as you are apt to imagine them to be . To which add in the third place , That herein lies the very secret of Divine Wisdom , and by this very way he doth most effectually assure us of the point in question ( namely , a Judgment to come ) in that there is such apparent necessity of it . For if the Divine Majesty should let the present World run at random , and interpose himself in no case to check the hurry , or punish the disorder , there would seem no reason to expect justice from him hereafter , who gave no token of it all this while ; and then on the other side , if he interposed so frequently and constantly , as to leave no irregularity unpunished , nor any brave action unrewarded , there would be no business left , nor no need of a day of Judgment . Whereas by affording us some plain instances of his discrimination in this World , we are satisfied that he minds how things go , and is able to judge ; and yet by permitting several other things to run riot , and seemingly to be unanimadverted upon , he hath as it were cut out work for a day of Judgment . 3. Notwithstanding all this , as I said before , there are some sufficient and undeniable instances of a distinguishing Providence in this World , I have granted to you , that sometimes the ways of God are intricate and involved , and I have offered at some reasons of it , to which many others might have been added , and amongst the rest , that by this means we may be kept humble and modest , and taught to admire and reverence God , rather than to judge or pronounce of him . For these , I say , and other reasons best known to infinite Wisdom , he thinks fit sometimes to lose us in the Meander of his ways ; yet I say they are not always thus obscure , but sometimes he treads such plain and direct paths , that we may easily follow him . And of this I have set before you several examples already , and whosoever will diligently attend to it , may easily collect more ; but I will not omit to put you in mind of one great and standing one , and ( as far as is possible ) beyond all exception , and that was in the History of the Jewish Nation , who were infallibly sure to be happy and most remarkably prosperous so long as they stuck to the true God and the Laws he had given them by Moses , and as sure to be signally miserable and calamitous , whensoever they apostatized from their God , or debauched their Religion . So that that people was placed as a light upon a mountain , and were an illustrious instance to all the World of that great Truth we are now discoursing of ; and if there were no more instances of this kind , that alone would be sufficient for the purpose . Bioph. I must confess , if the story be true , there was a very strange Fate attended that people . Sebast . Fate , do you call it ? What colour or pretence in the world is there for imputing those admirable revolutions to Fate ? Could blind Fate make distinction of persons and actions , and apply it self in the distribution of good or evil in proportion to mens deserts or miscarriages ? Do not disparage your own discretion so much , as to use the word Fate in such a case . No , assure your self that was a signal display of Divine Providence , and such an one as you cannot expect or demand a greater . Bioph. But if it were the effect of Providence , as you will needs have it , I wonder how it comes to pass that there is no such thing now ; or why all the rest of Mankind was neglected by Divine Providence , and only that people , and in that age and corner of the World , so carefully managed by it . Sebast . O Biophilus , ask not God an account of his Prerogative , nor much less prescribe to him how he shall govern the World. What if he pitying the dark state of the world then , did something extraordinary to relieve and inlighten it : and what if having once given such abundant proof of himself , he shall think that sufficient to all after-ages ? Or , to say no more , what if it pleases him to make Faith in some respects more difficult now than it was then ? Who shall expostulate the matter with him , especially since he hath not left us destitute of sufficient grounds to determine a prudent man in the case ? Which is all I have pretended to assert all this while , and I think I have made it good at last , though with some tediousness of discourse , for which I beg your pardon . Phil. Dear Sebastian , do not slander our judgments so much , as to suspect we should think any thing tedious that is so much to the purpose . I thank you heartily for the pains you have taken with us ; for although ( I thank God ) I have long lived under a firm perswasion both of a Providence here , and a Judgment hereafter ; yet I am greatly rejoyced to find all sure under me , and when my reason encourages my devotion : and especially I think my self obliged to you for the satisfaction you have given my Neighbour : is it not so , Biophilus ? Bioph. I tell you plainly , Sebastian hath staggered me , and I cannot tell what to say more for the present , but I will consider further of it at leisure . Phil. I , but do it quickly , good Biophilus , you Sceptical Gentlemen are apt to take too long time to consider of these matters ; you know , dye we must , and that shortly too , so that we have not any long time to consider in ; what an horrible surprise would it be , if whilst we stand doubting and disputing , we should hear the sound of the last Trump , and be summoned to that great Tribunal ? When Death once arrests us , there is no Bail will be taken , we must come to a strict account , and await an irreversible Doom , so that there is no dallying in this matter . If either of us had intelligence that an Enemy were coming upon us with design to assault us and take away our life , although it were a person of but ordinary reputation that brought us the news , yet it would startle us , and we should not stand disputing the truth of the relation , but presently either prepare our selves to appease him , or arm our selves to encounter him ; and then if no Enemy appeared , we could securely expostulate the false Alarm afterwards . Or if there came a report , that the Sea had broken its banks , and overflowed the plain whereon our houses stand , I assure my self that neither of us would stand gravely deliberating , whether it were possible or no , or cavilling about the neglect of repairing the banks , or least of all lose so much time as whilst we could send Messengers , and expect their return , but first get us up to the mountains , and there at leisure inform our selves of the truth of all circumstances . When Noah , for no less than one hundred and twenty years together , preached repentance , and foretold a Flood coming to drown all the World , no question but the generality of men laught at him as timorous hypochondriacal person : They could object how unusual a thing it was he talked of , a thing that no man had seen , or had ever happened to the world before : They would discourse philosophically in the case too , and represent it as a very absurd thing , to imagine that the water should rise above the earth , and overflow the tops of their stately houses ; for ( might they say ) where shall there be water enough to do it ? from whence should it come ? or how should this Fellow have notice of it before all other men ? And perhaps they would conclude , that at worst they should have time to shift for themselves when they see it come in earnest , and escape as well as others . Hereupon they ate and drank and feasted and made merry , and laught at that precise Coxcomb with his new Machine of an Ark : but so , saith our Saviour , shall the coming of the Son of man be . Alas , Biophilus , whilst we dream , the Judgment slumbers not : whilst we doubt and dispute , God is in earnest : and the time draws on apace , when Christ Jesus , the Judge of the World , shall come in the glory of his Father and of all the holy Angels , the Heavens shall then melt away , and the Earth be on fire from one end of it to another ; the dead shall rise out of their Graves , and make an huge Assembly ; the Books of all mens actions shall be opened , and the Devil together with every mans own Conscience , shall be the Accusers . Then shall all those that are conscious to themselves to have lived virtuously and holily , look up with joy and comfort to see their Saviour become their Judge ; to find a vindication from all those unjust censures that have past upon them here below ; to come to an end of their labours , a reward of their services , the accomplishment of their faith and hopes . Lord , what joy will be in their countenances , what glory upon their heads ! How the Angels smile upon them , and welcome them to their journies end , and Heaven opens in an admirable Scene of light and glory to receive them ! But on the other side , all that are privy to themselves to have lived wickedly , basely and unprofitably , shall look pale and tremble , and call upon the rocks and mountains to hide them from the face of the Lamb that fits upon the Throne ; for they shall see all black and dismal about them , no tears will move pity , no Rhetorick will perswade , no excuses will be admitted , no Appeal be allowed , no refuge to be found , nor Reprieve to be hoped for ; but they shall hear that dreadful Sentence , Depart accursed into everlasting fire prepared for the Devil and his Angels , and shall see Hell open her mouth to receive them into unquenchable flames . Bioph. I protest you speak with such feeling , Phil. that your discourse hath more power upon me than all the Arguments that ever I heard in my life . And I know not what is the matter , but my heart trembles ; therefore let me once more intreat you to adjourn the remainder of this discourse till another time , and in the mean while I 'll consider of it , as I promised you . Phil. Ah! dear Neighbour , do not prove like that unhappy Felix in the Scripture , do not go about to elude what you cannot evade ; no , put not off this business a moment longer : now that it seems God hath touched your heart , quench not his holy Spirit , it may be you will never be in such a temper again , if you lose this opportunity . Bioph. I assure you I like this temper ( as you call it ) so well , that I do not desire to feel more of it . But if you are resolved to go on to torment me , I pray do me the favour first to answer me this question . If these things be so as you represent them , how comes it to pass that men unconcerned about Religion , dye as comfortably oftentimes as any others ? The reason of my question is this , because you will pretend that whilst men are well in health , and swimming with the Tide of prosperity , they may either artificially put off the thoughts of these things , though they be true ; or the noise of business , and the caresses of their senses may obscure all apprehension of another World. But sure , when men find themselves dying , and that there is but one way with them , it should be too late for them to flatter themselves , or to admit of the flatteries of others ; then surely prejudices cease , and men are at leisure to think the glory of the World cannot dazle their eyes when it is leaving them , and they it : what then , I say , can be the reason if these things be true ( which you speak so affectionately of ) that there is not as remarkable a difference in mens temper of spirit when they come to dye , as there seems to be in their conversation whilst they are alive ? Sebast . I apprehend your question very well , and the reasons of your asking it too . And for answer to it , I pray tell me what is the reason that men that love their health and their Estates both very well , will nevertheless be Drunkards and Whore-masters and Gamesters , though they see by daily experience that these are very sure methods to out them of both ? You will tell me , I suppose , that they feed themselves with absurd and unreasonable hopes which fool their discretion , or that they are bewitched and besotted with those kind of pleasures , and so consider nothing at all . Why , just so it is here , the things we speak of are undoubtedly true , and the miscarriage in them is fatal ; but men are careless and incogitant , and slip into the pit of destruction before they are aware ; they live merrily , because they never think of any thing , and they dye as sottishly as they lived . Again , there is another sort of men that are captious and conceited , who will chop Logick , as we say , with God Almighty ; they will have not only their reason satisfied , but their curiosity also , or they will not believe ; they must see a Spirit and Heaven and Hell , or one mush come from the dead to tell them News out of the other World , or they will not be contented . Now God will not indulge this humor of theirs , and they are resolved to venture him , that is , they will be damned rather than forgo it . Besides , there are others take a great deal of pains to disbelieve , they will use all the Arts of Sophistry , all the tricks and evasions of wit , intrench and fortifie themselves in their Atheistical conceits ; in a word , they will cheat their own reason , outface their own Conscience , and bring upon themselves a stupid insensibility of all that is good and vertuous , and so , in conclusion , they dye quietly , and go silently into the bottomless pit . To all this you must consider , that it is very probable that many of these men may be very far from dying chearfully , though we are not able to observe their Agonies and torments ; for it may very well be , that when they once begin to consider what a desperate condition they are in , the very thoughts of that , together with their bodily disease in conjunction , presently overwhelms their spirits , and makes their passage out of the world more compendious , but never the more comfortable . But after all , you shall find some of the aforesaid persons , when they come to dye , sadly bewail their folly and carelesness of this kind ; but where-ever did you hear of an holy and vertuous man that ever repented of his choice or pains in Religion , or care of his Soul , and sollicitude in preparation for this occasion ? It 's possible indeed such a man may express no transpoets , because his body is like other mens , and the strength of his disease may infeeble his spirits and cloud his reason , and so interrupt the exercise of his faith and hope . And on the other side , the profane and irreligious man , though perhaps ( as you suppose ) he cannot or will not dissemble at the approach of death , yet he may be sottish and insensible , and then whatsoever difference of state they are entring upon , there may be no discernible difference in their departure hence ; and so you see your question will not serve to the purpose you propounded it for . Phil. Come , Biophilus , leave these sceptical artifices , these captious questions , do not seek out ways to muzzle your own Conscience , or impose upon your reason ; a Judgment there will be , and it is all the wisdom in the world to be prepared for it . It is in our power by the grace of God to order matters so , that we shall rather hope and wish for it than fear it , and what vast odds is there between them two ? You are sensible that it is only a Judgment following death , that makes death terrible , at least to our minds and understanding . Indeed it 's possible our bodies may be disturbed at the assaults of it ; but meer death can never shake our minds , or discompose one thought , if we are satisfied that all will be well after it : and what an happy and desirable condition were it , to be out of the reach of that King of terrours , to see light through that dark Vault of the grave , to out-live all a mans fears , and to live to his hopes ? What a strange alteration will that one thing make in a mans projections and designs , in his countenance and in his spirit , and in the whole management of himself ; for who can be afraid of any other accident that hath no cause to fear death ? Who will be concerned about riches , or be much discomposed whether his temporal affairs succeed well or ill , that is provided for Eternity ? Who will stoop so low , as to lay any stress upon fame and reputation , that hath approved himself to God and his own Conscience , and can stand the shock of the great Tryal of the day of Judgment ? He that is in a condition not to fear death , will have no reason to fear men or Devils or Spirits or solitude or darkness , but may be as bold as a Lyon , and cannot probably be tempted either to express a mean passion , or to do a base action ; to be sure he will crouch to no body , flatter and humor no body : for no body can hurt him , and so his life is easie as well as comfortable , forasmuch as he hath no body to please but God and his own Conscience . But , as I was saying , this is to be prepared for ; Salvation is not a matter of course , nor the Judgment a meer piece of state and formality , but infinitely sacred and solemn ; the Judge is wise and holy and just , the Tryal strict and severe , the Doom irreversible , the misery intolerable , if a man miscarry , as well as the felicity unspeakable , if he stand right at that Tribunal : and to all this the critical time draws on apace ; we feel our selves daily dying , therefore it concerns us to do what is to be done out of hand . Bioph. I am convinced that it is the wisest course to provide for the business you speak of , if it could be done without too much trouble . Phil. Ah! Biophilus , can any care be too great in such a concern ? Can any thing seem troublesom that may at once secure us from all other troubles ? But the trouble is not great neither , it is but being sincerely and heartily religious , and all is done . Bioph. That is soon said , I confess , but not so soon done . Besides , I am never the wiser for such a general advice ; for there are so many Religions in the World , that it 's hard to know which to trust to . Some sublime Religion to such an height of Spirituality ( as they call it ) that a man cannot tell what to make of it ; and again , some make no more of it than honest Morality . Some dress it up so fine and gawdily with so many Trappings and Ornaments , that it 's hard to find what the naked truth of the thing is ; and others render it so plain and coarse , that a man is tempted to despise it . Some represent it so thin and subtle , that a mans reason can take no hold of it ; and others propound it so grosly and absurdly , that a man had need have a good stomach to it , or he could not digest it . Some make it a very easie thing , a trick of Wit , a meer Notion , but the becoming of a Party , or a bare believing ; nay , a peculiar Garb , an hair Shirt , or a Fryers Girdle doth the business . With others it is a matter of infinite difficulty , and hath so many nice and strict observations belonging to it , that they are able to discourage any pretence to it . In a word , it seems to me to be what the Painter pleases , forasmuch as I see some describe it out of the pleasantness of their own sanguine phancy , and others out of the black humor of their hypochondriac passions : So that upon the whole matter , I think I had as good maintain my own Character , and withhold my assent till men are better agreed amongst themselves upon the point . Sebast . God forbid , Biophilus , for that you cannot do , unless you will adventure to be damned , as certainly you must , if you be found to be of no Religion . Bioph. Why , have you less charity for men of my temper , than for all the world besides ? Must a Sceptist be certainly damned , if there be a Judgment ? Sebast . Far be it from me to be uncharitable towards any men , if I could help them ; but I must tell you , I have less hope for that man that hath no faith at all , than for him that hath a bad one ; and it must be a very bad Religion indeed that is not better than none . For though by reason of the variety of Perswasions ( which you take notice of ) a man may be fatally so misled , as to perish in a blind Devotion ; yet certainly he that is so phantastically wise , as to be of no Religion at all , cannot be saved . But what need is there of either of these ? There are a great many false Religions , it is acknowledged , but there is a Truth too , and that not so hard to discern as you represent it , if a man sincerely apply himself to the search of it . Bioph. Now you have nickt the business , you think , as if every Country had not the true Religion , or every mans own perswasion were not the truth , at least if they be allowed to be their own Judges . Sebast . Good Biophilus , do not jest in these matters . I know you are a witty man ; but do not turn the edge of it against your own Soul. Come , I 'll tell you a Religion that all the World shall agree in , and my Soul for yours , you shall be safe , if you will comply with it . Do not stare , it is no more but this , live soberly , righteously and godly in this present world ; or if you will have it in other words , resolve with your self not to do that thing ( whatever come of it ) that you cannot answer to God and your own Conscience , and do every thing within your power that may approve and recommend you to both , and thence-forward fear not a day of Judgment . Bioph. Now you speak to the purpose indeed , that I must needs say is good counsel , and such as I think all the World is agreed in ; therefore I thank you for it , and I will try to follow it . Phil. God prosper your resolution , Biophilus . And now , Sebastian , that we are happily come to this point , I pray give me leave to put Biophilus's question a little more home to you . I thank God I am sensible of the great day approaching , and make some conscience of being provided for it ; but because I would not for all the world be mistaken in my measures in a business of that moment , I crave the assistance of your judgment how far that care extends , and particularly what it comprises . The reason of my sollicitude herein ( besides the consequence of the thing it self ) is , because I have heard it delivered as a standing Rule by some men , That the only sure preparation is , that a man live every day as if it were the last he had to live . Which Doctrine hath often raised scruples in my mind , and I suspect it may have had the like effect upon others ; and to tell you my thoughts plainly , I look upon it as unpracticable and inconsistent with the common affairs of life ; for most certainly on that day , which I thought would be the last I should live , I would not fail to dismiss all other business whatsoever , I would scarce eat or drink or sleep , but wholly apply my self to acts of devotion . Now if that rule be true , Religion is a more anxious thing than I was aware ; and if it be not true , I pray make me understand what is the truth in this matter . Sebast . I do not know why you should lay much stress upon my judgment in such a case ; but if you will have my opinion , it is plainly this , that the rule you speak of is far more devout than judicious ; for as you well observe , since God Almighty hath cloathed our Souls with bodies , and placed us in a world of business , it cannot be that he should expect we should in the whole course of our lives so singly and solely apply our selves to the affairs of another World , as we should think fit to do just when we are going off the stage , and solemnly preparing our selves for an immediate appearance at Gods Judgment-seat . If therefore those men ( you speak of ) had prescribed that we should every day think of the day of Judgment , as not knowing how soon it may be upon us , or that we should take care every day to advance in our provision for it , they had delivered a great and a necessary Truth ; but when they speak as if they meant , that we must do nothing any day , but what we would do , if we were sure it were our last day , they thwart the very order of Divine Providence in the condition of men , and the constitution of the world ; they condemn the practice , and call in question the state of the best of men ; they lay a snare for the Conscience of the weak and timorous : and in a word , they obtrude an impracticable notion for the most concerning and necessary Truth . But you are not to wonder , or be troubled at it . For though there is generally more defect of devotion than of knowledge in the World , yet there are some particular men wherein the former exceeds the latter , and such men please themselves in a pretty saying , without being able to judge of the prudence of it ; and whilst they go about to awaken some secure and careless persons to a serious sense of their eternal concern , are not aware that they afford matter of everlasting scruple and offence to those that are truly tender and conscientious . It were easie to give you sundry instances of this superfine high strained Divinity ; but there is one I will mention for its affinity with that before us , viz. you shall find it dogmatically delivered by some seeming great Casuists , That in certain and indisputable things , it is a mans duty to do that which is best of the kind , and in uncertain and controverted cases to take the surer side . Now if these things were laid down as prudential advices only , to direct a man which way to incline himself , they were very useful ; but to make them express measures of duty , is to make more Laws than God hath made , and condemn more things for sin than he condemns , and consequently cannot chuse but imbroil the Consciences of men . For suppose Prayer be better than secular business , then upon this Principle I must turn Euchite , and spend all my time in devotion . Suppose there be fewer temptations in a Monastick life than in common Conversation , then every one that is careful of his Soul , must retire into a Cloister . If there be difficulties attending Magistracy and publick Employment , then I must fold up my hands and do nothing but go into my Cell , and pray God to mend the World , though I be called to the other . If bodily exercises and Games have some snares in them , I must allow my self no recreations ; nay , I shall be put endlesly and anxiously to dispute , whether it be better to give a poor man two pence or a shilling or five shillings , &c. whether I shall pray three times a day or seven times a day ; whether an hour or two hours . And indeed every thing I go about will afford inextricable difficulties upon these Principles . But that by the way only : As for the business in hand , trouble your self no farther than to live every day well , and to be sure to do nothing you cannot answer ; be always getting ground , and growing better and better ; as near as you can , do every day something that may turn to account another day , and then comfortably await Gods time . Phil. I thank you heartily both for your direct answer and your digression : and I pray pardon me , if I come a little closer to you yet . I know you live under a comfortable prospect of the day of Judgment , and I am confident you neither would or could enjoy that even tranquillity , if you were not upon sure grounds . Now my request is , that you will be so free with me , as to make me acquainted with your whole management of your self : For though I have a rule to walk by , yet for fear I should misapply it , and either through Superstition and Scrupulosity overgo it , or by the carelesness of my own heart fall short of it , I should be very glad to have an example to interpret it to me . Sebast . I clearly perceive you either love me too much , or know me not so well as I thought you did , in that you think of making me your example . Alas ! Phil. little do you think how many follies and infirmities I labour under , and as little what qualms and dejections of spirit I sometimes feel within my self . Phil. I confess , I do not know you so well , but that I desire to know more of you ; and though it be a great thing I ask of you , that you should absolutely unbosom your self to me ; yet you that have done me so much good already , I hope will not deny me this advantage of your conversation . Sebast . Ah , dear Phil. you may command me any thing ; but I tell you , my life hath too many blots in it for you to make a Copy of : in truth , such a precedent will indanger to make you too remiss . Phil. Now you discourage me more than ever , and make me suspect that it is an harder thing to be saved than I imagined , since you find such difficulty in it . Sebast . Good Phil. excuse me from saying any thing of my self ; but ( if it were not too tedious for this time ) I would give you the History of an holy Friend of mine , which I had from his own mouth , and that I assure my self will be of more use to you , than what you seem so passionately to desire . Phil. Of whom do you mean ? Sebast . Of my dear Friend Eulabes now with God , a Person of as great Sanctity of life and comfortableness of Spirit , as Earth can easily admit of . Phil. I have heard much of the fame of his Piety , but I never had the happiness to know him . For Gods sake let us have his story , since you will not gratifie me in my first request . Sebast . I remember the time well when I made much the same request to him , which you have now done to me . And he after he had for a good while modestly declined , giving me satisfaction therein by such excuses as it is not necessary I should now repeat , and I had replied to them as well as I could ; at length yielding to my importunity , he began thus . Dear Friend ( quoth he ) though from the first date of our acquaintance our conversation hath been so intimate , and my breast hath been so open to you , that I scarcely know any thing by my self that you have not been privy to ; yet because you are pleased to entertain the curiosity to inquire further after me , I will not stick to tell you as well what happened to me before the commencement of our friendship , as also such things as ( in regard they passed only betwixt God and my own Soul ) may be unknown to you , though they were transacted since . Know then , ( said he ) that about such time as I had out-grown the meer follies and infirmities of my youth , and began , together with the advance of my bodily strength and vigour , to make also some essays of understanding and discretion , I quickly found that by the Spring-tide of my blood , and the great increase of bodily spirits , several very impetuous passions and inclinations boiled up in me , notwithstanding those small efforts which my reason ( as yet ) could make to the contrary . This I then thought ( and do still ) to be a case common to other men with my self ; and since I have considered of it , I am apt to think that our wise Creator so ordered the matter , that these two Combatants , Sense and Reason , should grow up and enter the Lists together , to the intent that as Reason should not be without its Antagonist to hold it in play : so on the other side , those bodily powers should not be left without a Guide to conduct , controul and manage them . However , hereupon bodily inclinations growing daily stronger and stronger , and my Reason and Conscience not being yet foiled or corrupted , there arose a very strong conflict in me between them , and that as yet of very doubtful issue ; forasmuch as both being parts of my self , I could not easily resolve which side to incline to . In the mean time ( as God would have it ) calling to mind the solemnity of my Baptism , I remembred that then when I was dedicated to Christ , and entred as a Candidate of eternal Life , I had renounced the flesh with the affections and lusts . Hereupon therefore I resolved to withstand them if I could , and to this end begged the assistance of Gods grace , and ( by the advice of my Parents and those good persons , who having been Sureties for me , had a desire to discharge their Consciences of that Trust which lay upon them ) I applied my self to the Bishop for Confirmation . Whereby having obtained not only the Blessing of my Spiritual Father , but made Christian Religion now my own act and choice ; and besides , had put such a publick obligation upon my self , as would render it very shameful for me to go back or retreat , I from that time forward was under a more awful sense of God and Religion , and felt frequent motions of the holy Spirit within me . Here I remember I a little interrupted him , applauding his singular felicity in being so early ingaged in the way of Heaven , by which means that course was now grown habitual to him , and his accounts much easier at the day of Judgment . But he proceeded , saying , It is true indeed it was Gods great goodness to awaken me to a sense of my duty thus early , as I have told you ; but then what by the allurements of pleasures , which have always too poinant a relish with younger years , what by ingagement in business which grew upon me afterwards , and what through the contagion of example which surrounds a man with too common instances of carelesness in these weighty matters , I was drawn off from any close attendance upon Religion , until it pleased God in his wise Methods of Grace to lay his hand upon me in a dangerous fit of sickness ; and this partly , as it stained all the beauty of the World , which heretofore allured me ; partly also , as it mortified and infeebled those bodily powers which before were too potent in me , but principally as it gave me leisure and inclination to recollect my self ; I thereupon ( seeing nothing but death before me ) fell into a great concern for another life , and so by degrees came to a solemn resolution of making Religion my chief business , and took all the care possible , that so I might be prepared for the great day of Tryal . Now because this is the point which ( I perceive ) you inquire after , I will acquaint you with the method I pursued ; and to deal faithfully with you ( as I hope I did with my own Soul ) the stress of my preparations lay in these three things . First , Because I was sure that an holy life must needs be the best Pass-port for the other World ; therefore I considered how I might keep my self closest to my duty , and walk in all the Commandments of God as blameless as it was possible . Secondly , Because I knew that I had failed heretofore , and feared I should again in several things fall short of my duty ; therefore I bethought my self how I might do something extraordinary , if not to make up those defects , yet to shew at least the sincerity of my love to God and Religion , and the value I had for the World to come . Thirdly and principally , In consideration of the Purity and Justice of God , and the strictness of his Laws , I desired and endeavoured to interest my self in the Satisfaction and Intercession of my Saviour . 1. For the first of these , namely , the approving my self to God in the integrity of an holy life , I considered that eternal Life not being a thing of course , or naturally due to men , but the singular gift of God , our hopes of it and title to it must depend upon the performance of such conditions as he should think fit to impose : and forasmuch as no man can know Gods mind , and what he will be pleased with , unless he himself reveal it ; therefore in the first place I did not content my self with humane Writings and Moral Discourses , nor much less to conform my self to the measures and customs of the World , but set my self daily and diligently to study the holy Scriptures , and took the measures of my duty , and the rule of my life thence . And to this I joyned daily and earnest prayer , that it would please Divine Goodness not only to make me understand his Will , but guide and enable me to perform it ; that he would preserve me from prejudices , from inadvertency , from foolish opinions and rash actions : and this I performed not customarily and formally , as if I complemented God Almighty , but with my utmost vigour and intention of spirit , and never thought I had acquitted my self therein till I found my heart warmed with its own motion . More particularly , because I found that hard study and sickliness of body , had made me somewhat subject to disorders of the Irascible ( as heretofore health and plenty had inclined me to the Concupiscible ) ; therefore I vehemently implored the Divine Grace for my relief , and have been frequently constrained to allay a storm of passion with a shower of tears . Besides this , I took special care to keep out of vicious and licentious Company , which I was confident if it did not taint me with some ill example , would be sure to cool my heat , and abate my edge to Religion : and contrariwise , I contrived as much as possibly I could to keep such Conversation as was likely to provoke and inflame me in the course I had propounded to my self . And lest all this should not be sufficient to secure me of my intentions , every evening I erected a petty Tribunal within my self , and called my self to account for the day past , if I had slipped any opportunity of doing or receiving good ; if any rash word or action had escaped me ; if any earthly or sensual affection had been stirring in me ; if I had been guilty of any instance of injustice , that hereafter might rise up in judgment against me , I repented and made my peace with God and man , as far as it was possible , before I slept . I examined my self also what progress I had made that day towards Heaven , whether , now I had spent a day of my life , I was a days journey onward of my way , and what I had to shew for the expence of that day . I always took , as I said , the Evening for this business , both in regard of the privacy and quiet of that season , and also because I found that then the solitude and darkness of the nights were easie , and the sleep comfortable when I had first cleared all scores ; and besides , I was cautious , lest the interposition of sleep should have made me forget the passages of the former day , if I had deferred the account of them till the next . Besides all this , I found it necessary ( and accordingly practised ) to set one day aside in every month , and more solemnly and wholly dedicated it to this business , to romage my own heart , to compare my self with my self , and to observe how much I advanced in my great design . 2. The second part of my care ( as I told you ) was to efface those errours of my life , which had either wittingly or unwillingly escaped me . Now to this purpose , I was very desirous to do some exemplary good things , that I might lift up the head , and raise the spirit of Piety in the World ; and the rather , to the intent , that if I had done any hurt by ill example formerly , I might , when I could not revoke the act , yet prevent the contagion of it . And besides , I was watchful of , and gladly embraced all opportunities of demonstrating the sincerity of my love to God , though it was by a costly or difficult service ; for I made no doubt , but the more there was of self-denial in a virtuous action , the greater was the evidence of Grace and Divine Love in performing it . Upon this account I could well have been content it would have pleased God to have given me a just occasion of some smart , but tolerable sufferings for that ; and with this prospect I have put my self upon some measures of Charity that were to the very utmost of my ability , if not beyond it ; I have interposed my self voluntarily for the rescue of some desolate and oppressed person from a potent Adversary , and thereby derived the trouble upon my self which I protected that person from ; I have put my self forward to reclaim some peevish deluded Sectary or some vicious person , from whom I have had very ingrateful treatment for my good will , that by all or some of these I might shew that I loved God as well as my self : not that I had any proud conceit or opinion of Supererogation in any thing I could do or suffer ; so far from it , that I am sensible , that when I have done all I can , I must acknowledge my self an unprofitable servant , and that I have not done so much as was my duty to do . Notwithstanding , as a Subject , that hath been in Rebellion against his Prince , or some way or other disobliged him , will be glad to be imployed in the most difficult services , that he may shew his Loyalty , and recover his Favour : So I who was sensible , that in many things I had offended the Divine Majesty , could not chuse but prize an occasion of doing something more than matter of strict duty , that I might shew , that nevertheless I loved him : And indeed it seems to me , that those who pretend so much modesty and humility , as to be scrupulous of over-doing in this manner , are only in reality afraid of loving him too much , which I am sure is impossible . And therefore I find that such free-will Offerings give a mans heart great assurance , and enable a man to look with the more comfortable erection of mind towards God and the day of Judgment . So I observed Nehemiah , Chap. 13. vers . 14. when he had shewn himself publick-spirited and generously , and with considerable difficulty and hazard to himself had asserted the interest of the oppressed Jews and their Religion , he then with an holy confidence addresses himself to God in these words , Remember me , O Lord , for this , and wipe not out the good deeds which I have done , &c. This , I take it , is laying up in store a good foundation against the time to come , this is , making friends of the Mammon of unrighteousness , that when we fail they may receive us into everlasting habitations . Such actions , I say , either of Piety or Charity aforesaid , are as it were the drawing a Bill upon God Almighty , to be paid in the other World , and making a wise and frugal Purchase of a Reversion in Heaven . Wherefore ( as I told you ) I studied all opportunities , and consulted the utmost of my ability to do some remarkably good things , that might be beneficial to the World or to Religion when I was dead and gone , and endeavoured to sow such seed as whose fruit should by the grace of God be fresh and lasting to the very day of Judgment . 3. But when all was done , I laid the greatest stress of all upon the third and last part of my preparation , and that was in interessing my self in the Satisfaction and Intercession of my Saviour . For besides the many and great failings I was sensible of , I considered also the purity of the Divine Nature was such , that he found folly in his Angels , and detested sin where-ever he found it ; that his Law was strict and perfect ; that it was impossible any thing should be acceptable to such a Majesty , or make amends for the breach of such a Law , but that which was perfect too ; that nothing could make atonement for sin but a Lamb without spot ; that nothing could successfully intercede for us but the only Son of God. Therefore I set an infinite value upon the discovery of the light and grace of the Gospel . I with all heartiness and thankfulness embraced the Terms of the new Covenant : I endeavoured to affect my self with the highest sense of love and gratitude towards my Lord Jesus Christ . I pleaded his Sacrifice in my Prayers , I fed my Faith with his Blood , I raised my hopes by having so powerful an Advocate with the Father ; I comforted my self against the accusations of the Devil and my own Conscience , and all my black and melancholy thoughts , by the consideration that he was appointed Judge of the World , that was in humane Nature , who had been sensible of our infirmities , had experience of our temptations , and had so much good will to us as to dye for us . I acknowledged and adored his Divinity , I confessed him before men , I gloried in his Cross and Sufferings , I frequently observed the Memorial of his Death and Passion in the Sacrament , I joyned my self to his Church , I honoured his Ministers , I reverenced all his Institutions ; and in a word , as the highest and truest honour I could do to him , I endeavoured to be like him , by imitation of his sincerity , purity , meekness and goodness , in confidence that upon these terms he would own me when he comes again in his glorious Majesty . This ( said he ) hath been the course and care of my life , from such time as I became in earnest sensible of the concern of another World , and this is the summ of my constant preparations for the day of Judgment ; and in this posture I endeavour always to be found whensoever God calls me . I confess I should be right glad ( if it please God to give me opportunity ) to make some more special and particular preparations against the approaches of death , if I could be aware of it , and to trim and snuff my Lamp against the Bridegroom comes ; but for that Gods will be done : however by his Grace I hope I shall not be utterly surprised nor dismayed , having made this habitual provision for it . Thus far he . Phil. Your Friend Eulabes appears to have been a most exemplary , holy , and a wise man , and the relation which you have given us , as from his own mouth , exceedingly sits the Character of such a Person ; for there is both a lively Spirit of Piety breathing in it , and withal such a becoming and proportionable modesty , as sufficiently assures the real truth of the whole Narrative , forasmuch as I cannot suspect you would impose upon us herein ; nor can I believe it easie ( if possible ) for an evil man to draw a Scene of Vertue with so many Arguments of probability . For my own part , I have been all along so affected with it , that nothing hath grieved me so much , as that you seemed to draw towards an end of your story , as well as the good man to the end of his life . And now I have a thousand questions , which I would gladly put to you further about him , but that I am afraid of being too troublesom to you , especially since it grows late . However I pray pardon me whilst I interrogate you a little about the last Act of so brave a Person . I remember you said he intended , if God gave him opportunity , to make some more particular and special preparations at the approaches of death ; now I have a great curiosity to inquire , whether it pleased God to afford him such opportunities as he wished , and what use he made of them . Gratifie me in this , and I will detain you no longer at this time . Sebast . Why therein , dear Phil. I will satisfie you as well as I am able . You must know therefore , that Eulabes having through the course of his whole life maintained a strict temperance , and now well advanced in years , it happened to him ( as it is usual in such cases ) by the good Providence of God , to have a gradual and leisurely dissolution ; he was neither racked to death by the intolerable pains of the Gout or Stone , nor hurried out of the world in the fiery Chariot of a violent Feaver , not stabbed by an Apoplexy , nor stupefied by a Lethargy , but was mildly and gently summoned by a lingring sickness , so that insensibly he felt himself dying . By this means he had both time , strength and understanding to settle every thing according to his wishes . When therefore he saw the Harbingers of death draw on towards him , and that he could not long maintain the little Fort of life against the Confederate force of so many infirmities as besieged it , he then disposed himself for a Surrender . In the first place , having formerly in better health made his Will , and setled his temporal Affairs , he now dismissed all business , forbid all impertinent talk , all troublesom Visitants , and discharged his Physicians also , as finding no farther use of them ; and forthwith sent for the Physician of his Soul , the Minister of his Parish , a plain , hearty and sincerely good Man. And he being come , my Friend addresses himself to him , giving him hearty thanks for all the pains he had taken in the course of his Ministry in that place to do their Souls good . Wherein ( saith he ) it hath pleased God so to order it , that you have often come home to my case , and touched the very distemper of my heart , as if you had been within me ; for which I humbly thank Almighty God , and again and again thank you , and pray God reward it in another World. Now , Sir , ( proceeded he ) that great Judge of all the World is calling me to account of all the actions of my life ; I have therefore sent for you to audite them before-hand , that so by your assistance I may either know my errours , and repair whatsoever is amiss , ●●ilst yet I have a little time left me to do it in ; or if I have stated my matters rightly , may appear with the better assurance at that Tribunal . I have always found you faithful in your Doctrine , and I do not doubt but you will be impartial in this application . At this point I offered to go out , and leave them private ; which he perceiving , took me by one hand , and the Minister by the other , and then continued his discourse . I will give you ( said he to the Minister ) the History of my life , at least I will not conceal from you any main passage of it , be it for me or against me , that so you may pass a judgment upon my spiritual state ; and I desire you , my dear Friend Sebastian , to be present , who have been privy to the most critical moments of it , to the intent that you may witness against me before this Man of God , if I falsifie in any thing . This said , he laid open the course of his life , and amongst several other things , which either I do not now so well remember , or think not fit to repeat , he delivered the substance of that , whereof I have given you a large account before ; and then he conjured him in the Name of God to deal freely and plainly with him upon the whole matter . The holy Man , like a Jury , in a manifest case , without long deliberation quickly brought in a Verdict of comfort to him . Which when Eulabes perceived , with his eyes fixed upon him , and a countenance somewhat cheared ; Well , said he , God be thanked , if it be so , as I hope it is ; for I rest assured Almighty Goodness despises not the meanest sincerity . But I humbly and earnestly befeech you , Sir , give me also the Absolution of the Church , that I may go out of the World under the comfort of so publick and authentick a Testimony . Which when the Minister had solemnly performed , he intreated him further to administer to him the Sacrament of the Lords Supper , that so ( said he ) seeing as it were my Saviour crucified before my eyes , and pouring out his Blood for sinners , I may the more firmly believe the pardon of my own sins , and upon the wings of Faith and affection raise my self towards Heaven . This , after the interposition of Prayers and Mediation and holy discourse , was administred to him ; but , Lord , what an ecstasie of devotion was the good Man now in ! What tokens of humility , affection , thankfulness and intention of mind were then to be read in his countenance and deportment ! Most certainly Christ Jesus was present really , though not carnally , and his Soul fed it self most savourily upon him . These things being done , he dismissed the Minister for that time , not without real expressions of his thankfulness to him for his pains and assistance , nor without a liberal alms to be disposed at his discretion amongst the Poor , earnestly intreating him to remember him constantly in the Prayers of the Church , that thereby he might be holpen on his journey towards Heaven , where he hoped shortly to arrive . Some time after this , when by some repose he had recovered a little strength , his Family was called together to his Beds side , with some others of his Friends and Relations ; all whom he most earnestly cautioned against loosness of life , and profaneness of spirit , assuring them in the words of a dying man , of the great reality and infinite importance of Religion ; he charged them , as they would answer it at that great Day which was certainly coming , that they should not suffer themselves either to be debauched into carelesness and lukewarmness , nor abused and cheated into phantastry and opinionativeness in Religion , but persist in the good old way , reverence their Minister , keep to the Church , and make the serving of God the greatest care and business of their lives . Then he discoursed admirably to them of the vanity of the World , the uncertainty of life , the comforts of Religion , and the joys of Heaven , till his spirits began to be spent , and his speech a little to falter . At other times he retreated into himself , and entertained converse with God by Prayers and holy Meditations , in which what were the elevations of his Faith , what the holy raptures of his Love , what humble abjections of himself at the feet of Christ , what resignations of himself to the will of God , what pleading of the promises of the Gospel , and recumbency upon the Intercession of his Saviour , we could not be privy to further than as we saw his hands and eyes earnestly lift up to Heaven , sometimes a stream of tears falling from his eyes , and other times interchangeably a chearful smile sitting upon his countenance ; in which posture bodily strength being now exhausted , he with a gentle sigh resigned up his Soul to God. Thus I have given you the last passages of this good Man ( now no doubt in Heaven ) if I have not tired you with the relation , though I confess I am not very apt to suspect that , both because I have done it in compliance with your desire ; and besides , I judge of other men by my self , and because I am never weary of thinking or speaking of him ; therefore imagine other men may be of the same mind . Phil. Ah! Sir , so far from being weary of such kind of discourse , that I could willingly have forgot all other things for it , and been glad this Evening-Conference had continued till to morrow morning ; but I consider Devotion must not too much intrench upon Civility ; therefore I return you my hearty thanks for my good Entertainment , and take my leave for this time . Bioph. I thank you both for your good Company and your charitable offices towards my satisfaction , and I do already assure you of this fruit of it , that by your Conversation I have learnt that all Religion is not acting a part , and playing the Hypocrite , which I was apt to suspect heretofore ; for I see you are so really hearty and in earnest in it , and yet men of greater sagacity than my self , that I tell you truly I begin to think it becomes me seriously to consider of it . Good night to you , good Sebastian . THE END . Notes, typically marginal, from the original text Notes for div A41462-e540 The tioling humour of the age exposed . Of good nature and complaisance . Apologies for tipling baffled . The real causes of tipling intimated , and the mischiefs of it exaggerated . Of Gaming , and particularly , of Chance-Games . Want of business , the occasion of Drinking and Gaming . A Gentleman's Life as busie as other mens . An estimate or account of the time and business of mans Life . A Practical Demonstration of the littleness of our spare time . Innocent and pleasant employments of Time. Of Prayer , and reading the Scriptures . Of Study and Meditation , the advantages and the difficulties of it . Of friendly Conserence , and the great benefits of it . Drinking and Gaming are Levelling Practices . The Pleasures of Discourse . Discoursing an healthful Exercise . Just occasions of Taciturnity or Reservedness sometimes in Conversation . Of the use and abuse of Books and Reading . Conversation improves a man more than Books and Study . Discourse about religious matters recommended . The importance of Religion . Religion rests not in the mind only . Religions Discourse as necessary in times of prosperity as of persecution . Of Hypocritical Canting . Common Discourse lawful . Col. 4. 6. Of Disputes in Religion , the vanity and mischiefs of them . Religion the noblest Subject of Discourse . Pleasantness of religious Conference . Religious Discourse the most prudent . Religious Communication Gentile . About Prophane Discourse . Of Drollery . More Arguments for religious Conference . Godly Discourse not Phanatical , nor the Badge of any Sect. Godly Conference an effectual way to supplant Phanaticism . what makes prophane men so bold in their assaults upon Religion . Means to raise our Spirits to a fit temper for religious Communication . Prudential advices about religious Conserence . Notes for div A41462-e6860 Of improvement of time . A touch of Epicurean Doctrine . Of the different prospects different men have of the other World. Heroes that can despise Death . Of News ; and News-mongers exposed . Sebastian's strange News of a new-found-land . An Allegoricai Description of the new Country . Sebastian relates the grounds of the credibility of his Story . Preparations for the Journey to Urania . Philander transported with the contemplation of Heaven . Christian Resolution . The advantages of good company in the way to Heaven . Scepticism displaying its humor , and checkt by sober reason . The Epicurean Creed . The great consequence and general influence of the belief of a Judgment . Scripture proof of a day of Judgment , justified by reason . It is just prudence to prepare for a day of Judgment , thought the evidence : were less than it is . What kind of proof and what measure of evidence is to be expected in the Principles of Religion . In order to the satisfaction of a mans judgment he must first come to indifferency . It is greatly a mans interest that Religion should be true . The moral demonstration of a judgment to come . Mankind is of such a nature , and endued with such powers , as make it reasonable for him to expect Judgment . The Soul of man proved to be immaterial . The natural notions men have of God , render it reasonable to expect that he will judge the World. God not a necessary Agent . There is an actual Providence in this World , therefore there will be a Judgment in the next . Prophecy a certain Argument of a Providence in the World. Miracles necessarily argue a Providence . More ordinary instances of Providence in the World. A Vindication of Divine Providence in the obscarity of some of its Dispensations in this life . A visible Providence over the Jews . How it comes to pass that there is no greater difference in the last act of mens lives . The wonderful comfort and advantages of being secured against a day of Judgment . The different representations of Religion , a great temptation to Seepticism . A sure Religion . Scrupulous and phantastical rules of preparation for the day of Judgment reproved . Eulabes's History of his own Life , and preparations for Judgment . Eulabes his more special preparations for death towards the approaches of it . 
A44543	----	The sirenes, or, Delight and judgment represented in a discourse concerning the great day of judgment and its power to damp and imbitter sensual delights, sports, and recreations / by Anthony Horneck ... Horneck, Anthony, 1641-1697. 1690 Approx. 379 KB of XML-encoded text transcribed from 185 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44543 Wing H2853 ESTC R8310 13530809 ocm 13530809 99987 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44543) Transcribed from: (Early English Books Online ; image set 99987) Images scanned from microfilm: (Early English books, 1641-1700 ; 790:31) The sirenes, or, Delight and judgment represented in a discourse concerning the great day of judgment and its power to damp and imbitter sensual delights, sports, and recreations / by Anthony Horneck ... Horneck, Anthony, 1641-1697. The second edition corrected and enlarged. [14], 352 p., [1] leaf of plates : ill. Printed by H. Clark for Henry Mortlock ..., London : 1690. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day -- Early works to 1800. Sensuality -- Early works to 1800. Lust -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Judith Siefring Sampled and proofread 2005-05 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion MENE TEKEL UPHARSIN THE SIRENES ; OR , DELIGHT AND JUDGMENT . Represented in a DISCOURSE Concerning the Great Day of Iudgment . And its Power to Damp and Imbitter Sensual Delights , Sports and Recreations . By ANTHONY HORNECK , D. D. Chaplain in Ordinary to Their Majesties . The second Edition , Corrected and Enlarged . LONDON : Printed by H. Clark , for Henry Mortlock , at the Phoenix in St. Paul's Church-yard , 1690. The PREFACE . THough Practical Writers have this advantage of Controversial , that they do not make themselves so many Enemies , as the other , yet I know not , what the fate of the ensuing Discourse may be : For tho' the subject relate to Manners , and the Behaviour of Men , as Christians ; yet it is to be feared , that not a few who think themselves Religious , and notwithstanding their pretended Piety , securely bathe themselves in Delights , this Book condemns , may put no very favourable construction on such endeavours , as being levell'd against things , they are used to , and the Humour of the Age hath allowed of , and rendred unquestionable ; and such it 's like will call these attempts , pragmatical , and bid us , as Constantine did Acesius in another case , erect a Ladder to Heaven , and climb up thither by our selves . But it 's God's Mercy , that while Christianity is decay'd in the Glory and Brightness of its Life , the Bible is still among us , and that we are not to regulate our Religion by the sickly Fancies of half Christians , but by the standing Laws of that Jesus , whose Disciples we profess our selves to be , and whom the Primitive Believers thought themselves obliged to follow in external , as well as internal simplicity . It 's true , the Church is not now under Persecution , as it was in former Days , when Men made those mighty Progresses in Self-denial , but it is to be observed , that when the Saints of the first Ages pressed those Severities , they did not lay the stress on their persecuted Condition , and the necessity of the dismal Times they lived in , but on the Laws of their great Master , which they look'd upon to be as immutable , as the God that gave them : Nor can prosperity make any alteration in those Lessons , which Christ required as Essential to his Religion ; Prosperity indeed was intended to prompt us to a more cheerful discharge of our Duty , but not to a neglect of those Austerities , which are the best Ornaments of the best Religion in the World. As Men have managed Prosperity , it hath been the greatest Bane of Religion , and the wisest Men have taken notice how Christianity since it hath crept out of the Thorns & Briars of Barbarous Tyranny and Oppression , hath been unhappily decreasing in its Zeal , and Fervour ; Whether it is Fable , or History that tells us , that a Voice came from Heaven , saying , This Day Poyson is poured out into the Church , when Ease & Plenty , and Rivers of Gold flowed into it , I shall not now enquire ; Certain it is , that external Felicity hath smilingly undermin'd the Foundations of that admirable Doctrin , and that which was formerly built on the greatest Innocence , hath since changed its bottom , and stands too much on shew , and formality . Prosperity at this Day , to the great Sorrow of all considerate Persons , gives Law to Mens Religion , and whatever crosses Prosperity , is thought to cross Religion too . What is consistent with our ease , is allow'd of as good Divinity , & whatever runs counter to our sensual Satisfaction , appears so aukward , that we fancy it no Religion , because Flesh and Blood would not have it so ; all which must necessarily arise from Unbelief , or a wavering Faith of a Life to come ; either that future Life , the Son of God hath purchased , and promised , is not look'd upon to be so great , as it is represented in the Gospel , or it is not seriously thought of ; for if it were , the Pleasures of this Life would grow pale , and their Beauty vanish , if compared with the glorious delights hereafter ; and the Satisfactions of this World would soon lose their Charms , if view'd by that Light , which irradiates the Holy Cherubim : If that Life deserves not Self denial in the Pleasures of this present , Christ and his Apostles must needs have been out in the lofty Descriptions , they have given of it , and our Faith is vain ; and in vain did the Son of God take all those pains , and suffer all the Agonies he did , to purchase a thing so trivial , and inconsiderable . If it were a thing of no great moment , the but moderately Pious , would not be excluded from its Glories ; But when nothing but Heroick Virtue can promise it self a share in that Felicity , it cannot be otherwise , but that the Prize doth answer the difficulties in the pursuit of its attainment . They are Great and Masculine Acts , that Christianity prompts us to ; and wherein can this Heroick Vertue be expressed better than in a Noble contempt of what foolish Mortals count pleasant and tickling to their Flesh and Fancy ? Such acts are arguments of a brave and generous Mind , and signs that our understandings soar above the Moon , and rely more on what God hath promised , than on what the World for the present pays . This shews that our Souls do act like themselves , and not to be biassed by vulgar Sentiments , is that which gives a Man Reputation with the Best of Beings . Christ in pressing these Lessons , hath only made a clearer Revelation of what the Philosophers of old guessed at by the glimmering light , which Nature gave them , and what can be more for a Man's Credit , than to do that , which both Nature and Grace have judged to be most honourable and glorious ? There is no Question , but if that Eternal Life hereafter , were shewn in all its Glories , and Riches , and Contents to a sensual Man at the same time , that he beholds the most charming delights of the Flesh ; and had he as lively a view of the one , as he hath of the other , the infinite brightness of the one would so eclipse , and darken the feebler splendour of the other , that he would not only be content to quit his inferiour delights for the enjoyment of the other , but would very much wonder at that Monster , that should refuse the greater for the lesser pleasures ; so that all the difficulty is , how to make that Eternal Life so visible , that it shall move , and affect , and preponderate above all Earthly satisfactions . And the way to do this , is the same with the Method , that must be taken in making the Day of Judgment visible to us , which is the attempt of the following Discourse , in which I hope I have said nothing but what is agreeable to the Doctrin of the Primitive Church . If any shall find fault with some passages in it , because they contradict the Vanity and Luxury of the Age we live in , or charge me with medling with things , which do not belong to me to determine , all I shall reply , is this , that I have done no more , but what I have excellent Precedents for , even some of the best Divines of our Church since the Reformation , whose Example as I am not ashamed to follow , so since they thought it their duty to discourage such Vulgar Errours , it cannot be a Crime in us to follow their Faith , knowing the end of their Conversation . THE SUMMARY Of the whole DISCOURSE . THe Explication of the Text , Pag. 1 — 6. The Proposition ; That the Prospect of a future Judgment is enough to imbitter all the Sensual , and Carnal delights of Men , particularly of young Men , and to bring a damp upon the most Youthful , and most Jovial Temper imaginable , p. 7. The illustration of this Proposition , p. 8 — 13. The Heads of the Discourse : I. What Reason we have to believe that there is a Day of Judgment . The Reasons drawn : 1. From the Universal consent of the wiser sort of Mankind . 2. From the Being , and Justice of God. II. What there is in that future Judgment , that 's able to cast a damp on the Mirth , and Jollities of Men , especially the younger sort . 1. In the Prospect of this Judgment there appears a very serious Judge , the mighty Jesus , the Son of God , p. 22. 2. A very strict Examination of what we have done in the Flesh , p. 33. 3. A very wonderful Scene ; The Person that is the Judge is the Law giver too , the Party offended , the Witness , and his own Advocate , p. 49. 4. The unspeakable anguish and misery of those , who have been most jolly and merry in this life , p. 67. III. How the Prospect of that future Judgment must be managed , that it may actually damp , and put a stop to these Carnal delights ? 1. By thinking , reflecting , and ruminating upon that future Judgment , p. 78. 2. By applying the particulars of this future Judgment to our selves , p. 87. 3. By seconding all this with earnest Prayer , p. 95. IV. Whether every Man is bound to imbitter his Carnal delights with this Prospect ? Aff. 1. Because if not imbitter'd they will infallibly lead the Soul into innumerable dangers , p. 104. 2. Because to imbitter such delights to our selves is a thing of the greatest concernment , p. 108. 3. This imbittering our sensual delights with such a Prospect , is that , which men will certainly wish they had done , when they appear at the great Tribunal , p. 111. V. Whether a Christian , that would be saved , is upon this account obliged to forbear , and abandon all Sensual and Worldly delights , and recreations whatsoever ? The Answer to this Query laid down in several Articles : 1. Spiritual delight is and must be the chief delight of a Christian , p. 117. 2. Worldly delights , as are neither sinful in themselves , nor apparent occasions of evil , are allowable , p. 119. 3. Delight in Gardens , Rivers , Orchards , &c. considered , p. 121. 4. Of delight in Musick , either Vocal , or Instrumental , p. 123. 5. Of delight in Books , p. 125. 6. Of delight in Drinking and Tipling , p. 127. 7. Of delight in Cards , and Dice , p. 130. 8. Of delight in Feasting , and going to Feasts , p. 136. 9. Of delight in fashionable Cloaths and Habits , p. 142. 10. Of delight in Painting and Patching , and artificial Meliorations of the Face and Skin , p. 160. 11. Of delight in Dancing , p. 175. 12. Of delight in Seeing and going to Stage plays , p. 186. Inferences drawn from the Premises . 1. How far sorrow is better than laughter , explained , p. 247. 2. How differently Spiritual things affect men , as they either attentively , or inattentively think upon them , p. 262. 3. How much the greatest part of the World is to be pitied , that can delight in nothing , but what they can grasp and feel , p , 271. 4. How unreasonable it is to harbour any hard Thoughts of Religion , because it debars us of dangerous , sensual delights , p. 283. 5. How necessary it is to prepare for the Great Day of Account . DIRECTIONS . 1. To pity those inconsiderate Men that live , as if there were no future Judgment , p. 297. 2. To spend some time every Day in reflecting upon this Day , p. 299. 3. To walk circumspectly every Day , and to use that conscientiousness we would use , were we sure , we should be summon'd to Judgment at Night , p. 307. 4. To reflect and think on this Day , whenever we see , or hear of the judicial Process of a Malefactor , p. 310. 5. To reflect on this Day , whenever we converse with sick , and dying men , or are present , when their Breath leaves their Bodies , p. 315. 6. To reflect on this Day , whenever we go to a Funeral , p. 319. 7. To judge our selves here on Earth , in order to avoid the terrour of God's future Judgment , p. 324. 8. In our actions to regard not so much how they are relished with Men , as whether they will endure the Test before the Judge , when our Souls shall appear before him , p. 328. 9. To bear injuries patiently out of regard to this Day of Judgment , when God will set all things to rights , and take care , that we shall lose nothing by our sufferings , p. 333. 10. To consider particularly , that it will be more tolerable for Heathens , and Professed Infidels at this Day , than for Christians , p. 337. 11. To make this Day a Motive to Christian Charity , and Compassion , p. 342. 12. Not to suffer our selves to be discouraged from admiring those men , who have always lived in the Thoughts and Contemplations of this future Judgment , p. 347. Advertisements of two Books , Published by the Reverend Doctor Horneck , and Sold at the Phoenix in St. Paul's Church-Yard . THe Happy Ascetick : Or , The Best Exercise . To which is added , A Letter to a Person of Quality , concerning the Holy Lives of the Primitive Christians . Octavo . THe Exercise of Prayer , Or , A Help to Devotion : Being a Supplement to the Happy Ascetick , or best Exercise . Containing Prayers and Devotions , suitable to the respective Exercises : With Additional Prayers for several Occasions . Twelves . THE SIRENES : OR , Delight and Judgment . Eccles. xj . 9. Rejoyce , O young Man , in thy Youth , and let thy Heart chear thee in the days of thy Youth , and walk in the ways of thy Heart , and in the sight of thine Eyes ; but know thou , that for all these things God will bring thee into Judgment . THere is no Man certainly better able to give us so true an Account of the Nature , Extent , Danger , Exit , and End of sensual Pleasure , as Solomon , the Son of David ; a wise Son of a wise Father , a Man wise to a Prodigy , wiser than all the Children of the East , to whose comprehensive Brain nothing came amiss ; whose penetrating Mind contained the whole circle of Arts and Sciences , and whose insatiable desire after Knowledge , made him enquire into the Nature of Sin ; and not content with the speculation of the Delights it caused in corrupted Souls , ventured even upon the practice of them ; he walked through the whole Garden , tasted of all the Fruits , smelt to every Flower , and I believe many times sinned , not so much out of fondness to the Sin , as for Tryals sake , to acquaint himself with the Nature of the Folly , and to see , whether there was really that satisfaction in it which the brutish part of the World said there was : But while he tried Experiments upon the Viper , the Beast flew into his Face , and poyson'd the Empirick . He went on in these slippery ways , and walk'd on this Sea of Glass a considerable time , spread the Sails of his sensual Desires , and bid his carnal Mind ask and crave whatever it could fancy , and if either Love , or Money , or Force could procure it , it should have it . He hugg'd all the little shooting flames he met with , and kissed every thing that had the name and reputation of Mirth ●●d Jollity . But see the sad Catastrophe , and woful turn of that pleasant Wheel ; when he thought himself in Paradise , he found himself in Hell , and that which tickled his Senses at the first , proved after some time his greatest torment and vexation . Providence can be silent for a time ; but at last the sleeping Lion wakes , and roars so , that all the Beasts of the Field do tremble ; and Solomon , on whose Head the Candle of the Lord had shined so long , found that Light at last go out in a Snuff , and himself the Object of Gods wrath and indignation ; he found by sad experience , what it was to abuse the Wisdom God had bestowed upon him , how dangerous the Paths were he had walked in , what it was to pervert the End and Design of the Gifts of God ; and what darkness and confusion it brought upon Men , and that makes him impart this sad Memento to the Man who hath Blood , and Youth , and Strength enough to be vain and foolish ; Rejoyce , O young Man , in thy Youth , and let thy Heart chear thee in the days of thy Youth , &c. By way of Explication , I must take notice of these few things : 1. That the words young Man , and Youth in Scripture , especially in this Book , are not only meant of that time we commonly allow to Youth , which is from Ten or Fourteen to Twenty or Five and Twenty , but include all that Age which is fit for Action , and the Hebrew words import so much , being derived from a Root , implying Choice and Election ; so that the time here aimed at , is the most vigorous time of our Life , or that time which any Man of Sense would chuse for Action . 2. That those Sentences which sound like Exhortations , are perfectly Ironical , or spoke by way of derision , as if we should say to a Man , Go play the Fool , burn thy Finger in the Candle , and see what thou wilt get by it ; whereby , we do not mean that he should do so , but do rather express the silliness and simplicity of the thing , to make him avoid it : And such Ironical Expressions , or mocking Exhortations are very frequent in Scripture ; as , 1 Reg. 18. 27. Cry aloud , for he is asleep ; which is a kind of mocking the stupid Priests of Baal , that called on a Stock or Stone ; so , Jer. 49. 11. Leave thy Fatherless Children , and let thy Widows trust in me , i. e. Ay , go , comfort thy self with this , that I will take care of thy Fatherless Children , and provide for thy Widows , but thou shalt find thy self egregiously mistaken ; So 2 Cor. 12. 13. For what is it wherein you were inferior to other Churches , except it be , that I my self was not burdensom to you ? Forgive me this wrong ; i. e. If I did wrong you in doing so , it was a very pleasant Wrong or Injustice , for which you have more reason to thank me , than to be angry with me . So here ; Rejoyce O young Man , &c. i ▪ e. go play the Mad-man , let thy sensual Appetite rove , gratifie thy Flesh , please thy besotted Heart , fix thine Eyes on what Beauty thou thinkest fit ; sing Care , and Reason , and thy Wits away , and see what the issue of all will be ; and so much is evident from the following words , which are a Bridle to all these Extravagancies , and the Gall that embitters all these Sweets ; and therefore the Chaldee Paraphrase justly turns these Mock-exhortations into a serious Admonition ; Walk in humility , let not thine Eyes gaze upon that which is evil , but be exceeding cautious ; and so the Septuagint ; Walk spotless in the ways of thy Heart , and not in the Lust of thine Eyes . 3. God brings a Man into Judgment two ways , either by causing his Conscience to awake with horror in this life , and laying some other heavy Affliction upon him , and there is Mercy in this Process ; for this may yet lead the forlorn Soul to serious thoughts of Repentance , bring the Pangs and Throws of the New-Birth upon her , and deliver her into a New-Creature : Or , where God intends a higher degree of Wrath , and Indignation , he lets the jovial Sinner alone on this side Hell , and the burthen shall not fall on him , till he comes to look the angry Judg in the Face , at which time , as the Surprize will be greater , so the horror and anguish of Mind , which will seize on the Sinner , will , like Nebuchandnezzar's Furnace , prove seven times hotter than ordinary ; upon which follows eternal Despair , and endless howling and gnashing of Teeth . The Result of all , is this Proposition : That the Prospect of a future Judgment is enough to embitter all the sensual and carnal Delights of Men , particularly of young Men , and to bring a Damp upon the most youthful and most jovial temper imaginable . Not only the Sense of the Text , I have already laid down , imports so much , but there is this farther in it , that the Wise-man seems to couch his Argument plainly thus ; Do but take a view of that dreadful Judgment God is resolved to bring thy guilty Soul to , and thou wilt not dare to indulge thy self in the mad rejoycings of thy Youth , nor walk in the ways , and after the Fancies of thy corrupted heart , nor suffer thy wanton Eyes to fix on those Objects , from which God hath bid thee turn thy Face away . You know the Story of the young Gallant , who riding by a lonely Hermit's Cell , and finding the solitary Man very devout and fervent in Prayer , and looking with a severe and mortified countenance , called to him , Father , Father , what a Fool are you to debar your self of the charming Refreshments and Pleasures of this Life , and live here immured within Walls of Mud , and Clay ? What if there should be no other world , to what purpose is all this Rigor and Mortification ? The Hermit heard him , smiled , and replied , Ay , but Friend , What if there should be one , where are you then ? What a Fool will you be then ? How will you wish , that you had been in my condition ? The Youngster startled at these words , went home , left his Women , and his Swine , his Lusts , and dry Husks of brutish Delights , and like the Prodigal , became another Man. The Truth is , we have seen this prospect of a future Judgment , have very strange Effects upon a Man , who was not apt to be frighted with sad Prognostications , and that was Felix , a Person , who had drunk as deep of the stolen Waters of Sensuality , as any Man then living ; for he lay in the embraces of Drusilla , who was another Mans Wife , and enjoy'd that Beauty which his lustful Appetite desired , without Lett or control : His Greatness bore him out in the commission of the crime ; and whatever Censures the soberer part of men might pass upon him , his Grandeur over-aw'd them , that they durst not speak aloud of his Impiety , and all men flatter'd him , and himself drowned all the internal twitches and stings of Conscience with noise , and pomp , and multitude of businesses ; yet , behold , when S. Paul reasoned of Temperance , Righteousness , and Judgment to come , the Text saith , Felix trembled . The Sermon awaken'd the notions of Divine Justice , that were engraven on the Tables of his Heart , made him uneasie , put him into consternation , and for the present forced him to loath the Bed where his abomination was wrought . We are told of a Custom in some Kingdom , that the night before a condemned Malefactor is to die , a very shrill Trumpet sounds before the Prison-door , which is a certain sign that he is to die next day ; and before whose door soever the fatal Trumpet sounds over night , no Prayers , no Tears , whatever Condition he is of , or whatever Figure he makes in the world , can save him from being executed . It happen'd in process of time , that the King who had made this Law , after he had streamed out a considerable part of his Life in extravagant Actions , on a sudden became serious , was often seen to retire into his Closet , gave strict Order for extermination of all Vices ; and though before he had doated on Mirth , and Jests , and sensual Satisfactions , yet these were now all abandon'd , and turn'd into a Scene of Gravity and Sobriety : Such an alteration , we must think must be a very strange surprize to Courtiers ; who , impatient of this change , and supposing it to be a Fit of Melancholy , took the freedom to ask him , what the reason of this Reformation was ? The Kings Brother especially , none of the most Religious , sought often to divert him , tempting him to see Shows , and Plays , and Women , and such Baits as served either to plant or cherish Vanity in his Mind and Affections , but all in vain . One Night , the King desirous to bring his Brother to a better Sense of spiritual things , bids the fatal Trumpet to be sounded before the jolly Princes House , who , sensible of the meaning of that noise , that he was to die next morning , starts out of his Bed , throws by his stately Robes , puts on a ragged Garment , weeps Rivers of Tears , and a mighty horror seizes his Mind , and as soon as it was Day , comes to the King in this posture , and intercedes for his Life : To whom the King said , O Brother , are you frighted with the sound of this Trumpet , which foretels my Subjects approaching and inevitable Death , and doth this Noise force you into Tears , and Sackcloth , and humble Supplications , and can you blame me for being serious , who know not how soon the Archangels Trumpet , of far greater consequence and importance than this , will sound in mine ears , and summon me and you , and all my Subjects to the Judgment-Seat of God , and perhaps to eternal Despair and Agonies ? Go home , said he , and by my example learn to despise the World , and prepare for that Day . But this Subject will invite us to a larger Discourse , and therefore it will be necessary to enquire , 1. What Reason we have to believe , that there is a Day of Judgment . 2. What there is in that future Judgment that 's able to cast a damp on the Mirth and Jollities of Men , especially the younger sort . 3. How the Prospect of that Judgment must be managed , that it may actually damp and put a stop to these carnal Delights . 4. Whether every Man is bound to embitter his carnal Delights with this Prospect . 5. Whether upon this account a man be obliged to mind nothing that savours of worldly Delight and sensual Satisfaction . 1. What reason have we to believe that there is a day of Judgment ? Having to deal with Christians , at least with men that profess themselves such , this Query seems needless ; for the Scripture , which the Christian world pretends to believe to be derived from God , is full of Passages of this Nature , and assures us , that this Belief of a future Judgment , is as ancient as the Creation of the World ; For Enoch the seventh from Adam , who in all probability had it from his Ancestors , prophesied of these , saying , Behold , the Lord cometh with Ten Thousand of his Saints , to execute Judgment upon all , and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodlily committed , and of their hard speeches , which ungodly sinners have spoken against him , Jude v. 14 , 15. And this Faith hath been followed by all the succeeding Saints , Patriarchs , Prophets , and judicious Men , was confirmed by the great Messiah , the Lord Jesus , and his Apostles , who gave us a more lively description of it , and hath since been entertained by all the Christian World , at least in profession , though there are but few that act and live like persons influenced or over-aw'd by that Belief ; so that if Christians keep close to their Principles , it can be no difficult thing to perswade them to believe that which they imbibe with their Mothers Milk , and Education advances into an open Profession and daily Declaration . But we have seen , and do see a strange degenerateness in most Christians , and not a few that go under that Name , though they do not openly question this Truth , yet they either live as if they did , or Infidelity reigns secretly in their hearts ; and it is to be feared , that whatever their Tongues may speak , in their Minds they are not fully perswaded of it . And were such Men willing to be perswaded , it should be no contemptible Argument to convince them , one would think , that the greatest part of the World is of that Belief , not only Christians , but Jews , Mahometans , and the Heathens themselves ; that it is a grand Article of the Jewish Faith , none can deny that ever convers'd with them ; that the Mahometans are stedfast and sincere in their Assertion , and clear in this Point , any one may see that hath read their Alcoran ; and that the Heathen World is no stranger to it , appears from what their Sybilline Oracles , their Philosophers and Poets have professed . The Sybilline Oracles indeed are suspected by Learned Men , and looked upon as Pious Frauds , used by the Fathers , thereby to convince the Heathens the better of the Mysteries of Christianity ; though it will not enter into my head , how the Fathers could have confirmed any of their Doctrines from these Oracles , if the Heathens they had to deal withal , either were not satisfied that those things had been spoken by their Prophetesses , or had believed that the Fathers had foisted those Oracles into the Sybils Writings , which either were not , or had never been there ; for this would have been so far from being an Argument against the Pagans , that the Christians would have laid themselves open in nothing so much , as in these Quotations , had they been false or supposititious . However , Plato's Writings have been conveyed to us without any signal corruption , and he gives us a very accurate Account of this great Day , as Hydaspes , an ancient King of the Medes , had done before him , and the Heathen Poets , though indulging their Fancies in some things ; yet have delivered many excellent Truths to us , whereof this future Judgment is not the least ; we need go no farther than the Sixth Book of Virgils Aeneids , where the Opinions of the Ancient Heathen Sages are collected and expressed in Verse ; and it is worth observing , that he makes his Judge Rhadamantus inflict particular punishments on those Souls that have deferred their Repentance to their Death-Beds . And how can we imagine , that the whole World , at least the wiser part of it , should so unanimously believe a future Judgment after this Life , if either there had not been a great propensity in their Nature , to believe the Notion , or Reason had not convinced them of the Certainty and Reality of the Thing : If we grant , that God hath given a Law to Man , we must necessarily grant , that there must be a Judge to call those to an account , who have violated and broke those Laws . Man we see is capable of being governed by a Law , and without a Law to govern him , would run wild , and become a meer Brute , we must therefore necessarily believe that God hath given us a Law ; and what Law more sutable to his Nature , or the Principle of Reason , than what we have in the Bible , which is indeed the Law of Nature , expressed in livelier and more legible Characters ? It is fit therefore , there should a time come , when the Obedience and Disobedience of Men may be taken notice of , and the Obedient rewarded , and the Disobedient punished . God hath made Man his Viceroy here on Earth ; to which purpose David said , Thou hast set him over the Works of thy Hands , and hast put all things under his Feet ; and Experience shews , that Man hath a dominion over all irrational Creatures ; and is it not convenient , that at the end of the world , when all Men have acted their part on this Stage , this Viceroy should be examined , and asked , how true he hath been to his Sovereign King ? What he hath done with the Creatures which have been given him for his use ; And whether he hath not minded his own business more than his Masters ? If there is no Judgment to come , there can be no God ; for without a future retribution this God cannot be just , and a God that is not just , is imperfect , and if imperfect , he cannot be God ; so true is that Saying of Averroes , That whatever is most noble , and most praise-worthy in Man , must be attributed to the best and greatest Being , God blessed For evermore ; Justice we see , is that , which makes a Prince on Earth great , and is one of the highest Perfections he is capable of , which was the Reason that when Ptolomy asked the Seventy Interpreters of the Jewish Law , What King lived freest from fear and violence ? He was answered , He that exercises Justice , punishes the Bad , and rewards the Good ; and consequently this Justice must be ascribed to God , as the most perfect Being : It would be the most unreasonable thing imaginable , that those who love and fear him most , should be most oppressed , and go without reward ; and those that abuse and dishonour him , slight and undervalue him , should live prosperously , and never feel his Displeasure or Indignation . If God be wise and just , this cannot be ; and since this reward of the Innocent , and severity on the Wicked , is not administred and dispensed in this World , it must needs follow , that it must be in another , and the day of this future recompence , we call the Day of Judgment . And though the Apprehensions of that vast multitude of Men , which believe or profess it , about the manner and method of this day , be very different , yet it is enough , that all agree in the thing , even those who have not the revealed Scriptures of the Old and New Testament ; from whence we may justly fetch the truest and exactest description of it , those Revelations and Writings the Christians have , and what is said in them concerning the Righteousness of God , being most agreeable to the Nature of God , and the Actions of Men , and the Rules , the Supream Architect hath engraven on our Reason . That there are some Men , who deny a future Judgment , we need wonder no more than we do , that the Fool should say in his heart , There is no God. That which makes a Man deny the one , tempts him to be bold in disbelieving the other . It is the true Interest of a sinful Life , there should be no Retribution ; and how can a Man act against God with any chearfulness or alacrity , except he puts him out of his thoughts , and to compleat the Folly , fancies that he will never call him to a reckoning . It s Mens Vices that are the cause of their Atheism ; and were it not , that they are enamoured with their Lusts , their Reason would soon joyn issue with these Verities : It is not for want of Arguments that Men are Unbelievers in this knowing Age , but for want of Sobriety and consideration ; and while they suffer themselves to be drawn away by their sensual Appetite , no marvel , if in time , their Flesh incroaches upon their Understanding , and their brutish Desires corrupt their very Reason , and they begin to think , that God is altogether such a one as they themselves . Love to Vice darkens the Understanding , which is never clearer than when Virtue governs the Man ; Its Notions then are clear , and the Reasonableness of the things unseen appears without shadows and uncomfortable obscurities . Vice by degrees clouds the Mind , and Love to that makes the Man first regardless of those Truths ; soon after he questions those Verities , and he begins to doubt whether he hath not been imposed upon all this while , and at last he sinks into a downright denial . The Devil we may suppose is not idle in these cases ; and having first debaucht the lower Faculties , he soon corrupts the higher ; and the Sinner once in the Net , comes to be involv'd in greater dangers , not to mention that a just God withdraws his Light , and Spirit , whereby the Soul falls into greater Darkness . But let 's see , 2. What there is in the prospect of this future Judgment , that is able to damp the greatest Mirth and Jollity . 1. In the prospect of this Judgment , there appears a very serious Judge , even the mighty Jesus , the Son of God , who was seen to weep often , but to laugh never ; even he that came into the World to teach men Self-denial in sensual Pleasures , not only unlawful , such as Wantonness , Effeminacy , Fornication , Adultery , Uncleanness , Drunkenness , Feeding our Eys with Lustful Objects , and which produce ill Desires in us , Deriding and Jeering our Neighbors for their Infirmities , Luxury in Cloathing , Eating and Drinking , Mimick Gestures , Filthy Jesting , Love-tricks , Talking loosly , &c. But in some measure in Lawful also , especially where a greater good is to be promoted , and hath bid us use these outward Comforts as if we used them not , and rejoyce in them as if we rejoyced not , with fear and cautiousness , that they draw not our hearts away , and with a generous indifferency , as Persons who have laid up their Treasure in another World , and look for the Blessed Hope , and the Glorious appearing of the great God. Such a Judge appears in this prospect ; one who descended into this vally of Tears upon the most serious Errand imaginable , even to call Sinners to Repentance , to make them sensible of what God expects at their hands , to convince them , that they have Souls to be saved , to assure them , that though God is patient , yet he will not be everlastingly affronted by bold and daring Men , and judges otherwise of things than besotted Mortals , and is in good earnest , when he bids them set their Affections upon the things which are above ; one who will not be put off with fooling , nor spare a Malefactor for a jest ; one who gave Mankind a Being and Habitation here , not to play , but to work , not to mind Trifles and Rattles , but the Concerns of a tremendous Eternity ; a Judge , whose Eyes are like Flames of Fire , and his Feet like Brass glowing in a Furnace , who was indeed a Lamb when he had his conversation here on Earth , and like one was led to the slaughter , not opening his Mouth , and is still so to all those that take his Yoke upon them , and learn of him to be humble and meek , but will at last appear in all the Robes of Majesty which the Clouds of Heaven , and a Guard of Ten Thousand times Ten Thousand Angels , and all the Light of the Throne of God can furnish him with . This Judge knows all the Secrets of our Hearts , and before him all things are naked and open , and no Creature can hide himself ; he is one who cannot be imposed upon by Sophistry , nor nor wheadled into a wrong Judgment of things by equivocation ; whose presence will shake the World , and put the greatest Captains and stoutest Souldiers into Fits of Trembling , and make them cry to Rocks and Mountains , Fall on us , and hide us from the Face of him that sits upon the Throne , and from the Wrath of the Lamb. This Judge is not to be corrupted , nor to be bribed ; cannot be carried away with outward respects , which make Judges here on Earth pervert Judgment ; these judge too often according to Affection , and call white black , and black white , good evil , and evil good , defend vice under the notion of virtue , rashness under the name of fortitude , laziness under the colour of moderation , and timorousness under the title of cautiousness ; these do too often become advocates for the Prodigal , and call them liberal and generous ; the covetous with them pass for frugal ; the Lascivious for Courtiers ; the Talkative for affable ; the Obstinate for Men of resolution , and the Dull and Idle for persons who act with great deliberation : Love to their Kindred and Blood , makes them extenuate Faults in their Relations , and that which appears an inexpiable crime in Strangers , seems but a peccadillo or infirmity in a Child or Brother : Herod hurried away with his Amours to Herodias , beheads the innocent Baptist ; Flaminius out of Love to his Harlot , violates the Publick Faith ; Julius Caesar , out of fondness to Cleopatra , gives Sentence against her Brothers ; David's inordinate affection to a Rebel-Son , tempts him to give the Army charge to take care of the young Man Absolom . But the Judge we speak of , is of another temper ; it was his Character here on Earth , that he was no respecter of Persons ; nor could the Sons of Zebedee prevail with him to place them , one at his right hand , the other at his left ; and it was not Kindred he would advance to that Dignity , but such for whom it was prepared by his Father : Hence it was , that his Mother and Brethren found no farther acceptance with him , than they were obedient to his Word ; and he deliver'd it as his Eternal Rule , They that do the will of my Father , they are my Mother , and Brethren , and Sisters ; and with this Motto he gave a Reprimand to the Woman that cried , Blessed is the Womb that bare thee , and the Paps which thou hast sucked ; yea , blessed are they , said he , who hear the Word of God , and do it : And he that here on Earth could not be wrought upon by Kindred , or Consanguinity , nor blinded by Affection , sure will not be misled by these false Fires in the great Day of Judgment . Judges here on Earth , if Passion , or Hatred to a Man , reigns in their Minds , are too often tempted to pass wrong Sentences : What the Effects of Prognes hatred to her Husband Tereus were , and how the innocent Son suffered by it ; how dire the hatred of Medea to Jason was , and drew the death of their Children after it ; how Joseph's Brethren condemned that guiltless Soul , meerly because they hated and envied him ; and how the Jews dealt with our great Master the Lord Jesus upon this Principle , both Civil and Sacred Histories do sufficiently manifest . But this impotent Passion cannot light upon him , who is to be the Judge in the last Day . He hates nothing that he hath made , and is so great a lover of all Mankind , that he would have all men to be saved , and come to the knowledg of the Truth , and would give them all Eternal Life , if they would but take the way he prescribes them . The Devils themselves , could they be penitent , would be received into favour ; and let a Man be born of a Jew or Turk , if he do but bring forth fruits meet for Repentance , neither his odious Name , nor loathsome Kindred shall exclude him from his bosom . He hath no secret Spleen or Pique against any Person living ; and though God under the Law seems to vent a particular displeasure against the seven Nations , and especially against the Amalekites , yet it was for their monstrous and unnatural Sins , that his just Displeasure rose against them , not any private Grudge , or Envy he bore to them as Men , above other of his Creatures . Such Imperfections are not incident to our Judge , who detests and abhors no person , but what makes himself deformed and odious to his purer Eyes ; and in every Nation whosoever serves him , and works Righteousness , is accepted of him . Fear very often prevails upon Governors and Men in Office here upon Earth , that they dare not speak their mind in passing Sentence , for fear of offending a Favorite , or losing their Places , or being accounted pragmatical , or missing such a Preferment , distorts their Judgments , and makes them take wrong measures of things . This makes Laws Cobwebs for great Men , and Traps to catch lesser Animals ; this tempted Pilate to crucifie the Holy Jesus , and though he was sensible of his Innocence , yet the word , If thou let this Man go , thou art not Caesar ' s Friend , turns the Scales , and makes him comply with the Fury of the People : But such Fears cannot fall on this Judge of the whole Earth : Whom should he fear ? Of whom should he be afraid ? He is omnipotent : Will a Painter be afraid of his Picture , or a Man of his Shadow ? Man is but God's Picture , and his Shadow , and shall the Almighty be afraid of his own Creature , whom he can crush into Atoms , into nothing with a frown ? Who can make this Judge happier than he is already ? What place can any Creature promise him , who doth what he pleases in all the Armies of Heaven , and among all the Inhabitants of the Earth ? There is no caressing him with Gold ; for all Men and women will appear before him poor and miserable , destitute of that Pomp , and Grandeur , and Finery , on which here they doated ; and suppose they could carry their Wealth with them to the great Tribunal , what can they give him , who commands all the Treasures of the World , whose is the Earth and the fulness thereof , and who is himself the giver of those things which Mankind preposterously place their happiness in ? Here the greatest Emperors and Princes must appear without their Guards , without their Armies , without their Swords and Spears ; Here Popes must leave their triple Crowns behind them , Kings their Diadems , Bishops their Miters , Noblemen their Lacqueys , and all stand naked and unarmed before the Throne ; and suppose that Men were permitted to come with their former Retinue and Attendance into the presence of the Almighty , yet this would cause no fear in our Judge , who will come attended with an innumerable Company of Angels , one of which did once slay one hundred fourscore and five thousand Men in the Assyrian Camp. Such a serious , such a magnificent Judge appears in the prospect of that future Judgment , even Jesus , the Son of the living God. He who was once despised and rejected of men , will at this time sit on the Throne of Glory , and all Eyes shall see him ; and though God himself is sometimes said to be the Judge , sometimes Christ as Man , sometimes the Apostles , sometimes the Saints in general , sometimes even wicked men ; yet this implies no contradiction . In God no doubt , lies the Sovereign Power , and no Creature can either absolve , or condemn without his Will and Order ; and this his Power of judging in the last Day , he hath committed to the Son of Man , or to Christ as Man , whom he hath not only made Heir of all things , but for a reward of his Sufferings , given a Name above every Name , and delegated him to be Judge of the Quick and the Dead ; and this glorious Commissioner calls in the Apostles in the first place , and all other Saints after them , to sit with him on the Bench , and by their Suffrage to applaud the Sentence he shall pass on the stubborn and obstinate ; wicked men shall be Judges only comparatively , as the Means of Grace they had , were less powerful than those of their Neighbors , and yet went beyond them in Goodness and Holiness , at least were not so bad as they ; and consequently shall be witnesses against them , and in a manner judge and doom them to unspeakable anguish , because they trampled on the Grace which was offered to their Souls , in which sense the men of Nineveh , and the Queen of Sheba shall rise in Judgment with that generation , who saw the Miracles of Christ , and repented not , and condemn them , because a greater than Jonas , a greater than Solomon was here . 2. In the prospect of this Judgment , there appears a very strict examination of what we have done in the Flesh , not only of visible Actions , but of Words spoken in secret , and Thoughts , Desires , Intentions and Resolutions of our Hearts ; an Examination , which will be a very great surprize to the Sinner , who hath made light of things of this nature ; for there is nothing covered that shall not be revealed , neither hid , that shall not be brought to light , saith he that understood this Day better than any Man living , Luke 12. 2. Not only the bigger Crimes , such as Murder , Adultery , Fornication , Blasphemy , unnatural Lust , Stealing , Perjury , Atheism , Idolatry , Apostasie , Cursing , Swearing , Drunkenness , Extortion , Covetousness , Contempt of God , and of his Word , &c. will here be manifested and censured , aggravated and searched into , but the secret Lustings of the Soul , the hidden things of Dishonesty , the cunning Craftiness of men , whereby they lay in wait to deceive ; the Mines and Pits men have privily digg'd for their Neighbors , their underhand Dealings , their ChamberPractices , their sinful Contrivances in the Dark , or in their Closets , their sailing to the Port of Vain-Glory by a side-wind , their speaking Truth for ill ends , their Misinterpretations of their Brethrens Words and Actions , their reporting things to anothers prejudice ; all these will be laid open before the whole World. Sinner , thy unchast Embraces , thy impure Wishes , thy wanton Glances , thy lascivious Looks , thy Delight in amorous Songs , thy acting thy Lust over in thy Mind again , thy ruminating upon thy last Nights Revelling , thy tempting thy self Sin , and being thine own Devil , and thy committing impurity with thy self , will all be set in order before thee , and the Judge will demand , how it was possible for thee , who didst profess thy self a follower of the Chaste and Holy Jesus , to dishonour him and his Religion with such extravagant Actions , and irreligious Proceedings ? Thy Slovenliness in Devotion , thy Hypocrisie , and seeming to be better than really thou wert , thy inattentive Prayers , the wilful Wandrings of thy Thoughts when thou wast speaking to God , thy not redeeming the Time , thy neglecting to observe the greater and weightier Matters of the Law , thy mispending thy precious Hours , thy Idleness and Laziness in Gods Vineyard , thy not giving to the Poor according to thy ability , thy Pride , and secret Envy , and desire of Applause , and sinister Ends and Designs in Preaching , Praying , Administring and Receiving of the Holy Sacrament , and in other good Works , thy Flattering , and Dissembling , and Unwillingness to do good when thou hadst a fair opportunity ; these will all be laid open to ●●y sorrow and confusion . Thy not being led by good Examples , thy slighting wholesom Admonitions , thy laughing at excellent Counsel , thy scorning Reproof , and hating him that gave it , thy resolvedness to do that again for which thou wast reproved , the delay of thy seriousness , thy suffering the convictions thou hadst to be choaked with the Cares and Riches of the World ; thy being at an Ale-house when thou shouldst have been in thy Closet , thy being at a Play when thy Hand and Heart should have been lifted up in holy Supplications , thy being in Bed when thou shouldst have been upon thy Knees , and neglecting a greater Duty for a Trifle or Impertinence , the Supper of the Lamb for Farms and Oxen , and thy preferring the silliest and most ridiculous Discourses before a Conference about the momentous concerns of Eternity ; these will all be rehearsed at large : For I say unto you , that every idle word that men shall speak , they shall give account thereof in the Day of Judgment , saith Christ , Matth. 12. 36. Not having repented of things of this nature , either through unbelief or carelesness , when these points shall come to be examined , and thy Soul interrogated upon these Particulars , and so many too , it stands to reason , that it must necessarily cause very great astonishment ; for these things were most certainly forbid in that Gospel thou didst profess , and that notwithstanding , as if such things had never been spoken of , thou shouldst slight them and undervalue them , and not think them worth thy care to shun them ; what sad reflexions will this Examination cause ? In vain dost thou hope that Eagles catch no Flies , and that God will never mind such small , trivial and inconsiderable Errors . He that minded these smaller Faults , as they seem to carnal men , and took notice of them in this life , may justly be supposed resolved to call men to an account for them in that solemn Day of Reckoning ; for indeed God's Proceedings here are an Emblem of his process in Judgment hereafter . Eating of the forbidden Fruit in Paradise , seem'd but an inconsiderable oversight ; yet did God curse the very Earth for that Fact , made it bring forth Briars and Thorns for the future , condemned Adam to the eating of Bread in the Sweat of his Brows , and threatned the Woman , his Partner in the Error , to multiply her pain and sorrows . It doth not appear from Moses , that the Children of God , or Professors of the true Religion did any more than marry with the Daughters of the prophaner Crew , a small fault , a brutish Man would think ; yet was the Insolence lash'd , and the inordinate Fire quencht with a Deluge of Waters ; Lot's Wife looks back to Sodom , out of curiosity perhaps , a venial Folly , natural to women , it seems to be , and no more ; yet for doing so , she is turn'd into a Pillar of Salt : Achan , as a Souldier , ( and that sort of men , we know , live much upon Prey ) takes in a time of War a golden Wedge , and Babylonian Mantle ( no great matter one would think ) yet God orders him to be stoned ; Uzzah , out of his over-care that the Ark might not fall , lays hold on 't , to support it ; yet for so doing , is struck with Death immediately ; the Prophet who came from Judah to Prophecy against the Altar of Bethel , in suffering himself to be persuaded to eat Bread , by another Prophet , who pretended Visions too , to ones thinking , committed no great Crime , yet God revenged his Disobedience with a violent Death ; for a Lion , sent by God , slew him . Moses grows impatient at the Waters of Meribah ; Who would not have done so that had to deal with so stubborn a People ? yet that Act of Mistrust and Impatience cost him the loss of the Land of Canaan , he had so long desired to behold ; the People of Israel murmured in the Wilderness , a thing that People might easily do who were kept so long in a barren Desart , without seeing an end of their Travel , yet of that vast number of Six hundred thousand Men , not one enters into the Promised Land , save Caleb and Joshua ; Ananias and Sapphira seemed to be guilty of no great Misdemeanor ; for they were content to give half of their Estate to the poor , but kept the other to themselves ; yet is God so angry , that he punishes their violating of their Vow to give all , with sudden Death . Go now , Sinner , and fancy , that God will not call thee to an account for Faults the World makes nothing of ; because he doth not do it here , he will certainly do it hereafter , and the Examples of the Bible are Items that he will do so . It 's no matter , whether the thing , in which the offence is committed , seem inconsiderable or no , the disobedience is all in all ; if God commands thee to avoid a thing that 's trivial , it s the easier Task to do according to his Will ; and because it was so easie to obey , and thou wouldst not , it s that which makes thy disobedience grievous and heinous , tho' the matter of the offence seems mean and contemptible . Rebellion is as the sin of Witchcraft , and Stubborness is as Iniquity , and Idolatry , said Samuel , in a case much like this , where the thing done by Saul , was so far from seeming ill , that it appeared like a Work of Mercy , and an Act of Gratitude ; for he spared the best of the Sheep , and brought home Agag the King alive in Triumph ; yet this excused not the Fact , but rather aggravated it ; for hath the Lord as great delight in burnt-Offerings , and Sacrifices , as in the obeying the Voice of the Lord ? Behold , to obey is better than Sacrifice , and to hearken , than the Fat of Rams , as the Prophet tells him , v. 22. This confirms the Method of Christ's proceeding in the last Day ; and indeed how could that Judgment be perfect , if the lesser , as well as the greater Errours were not to be accounted for , and mens disobedience against the lesser , as well as the greater Commands of the Gospel , was not to be manifested and proclaimed before the World ? And though this is chiefly to be understood of men who die without sincere Repentance , yet it is more than probable , that even the sins of those who were justified and sanctified , will be brought to light , and discovered before the vast Assembly that shall appear before the Throne of God in that Day ; not that they need fear any hurt or disadvantage that will arise from that examination and publication , but by these means both the Glory of God , and the Glory of these true Converts will appear more illustrious ; the Glory of God , who hath snatch'd such Persons like Brands out of the Fire , pull'd them out of the miery Clay , in which they were ready to perish , and taken them out of the Devils Clutches , than which , there cannot be a greater sign of the power and goodness of God ; and who sees not how much it will be for the Credit and Honour of the Saints themselves ? For to let the World see first the Bands and Ropes that once held them , and how , like Samson , they broke them all , and carried away the gates of Gaza , and escaped out of Hell in despight of all the Devils , that raged and stormed , and domineer'd there ; What can be said more for their renown and glory ? What hurt doth the penitent Mary Magdalen receive by the Evangelists recording , or our speaking of her former Whoredoms ? No more will the revealing of holy Mens faults and errors in the last Day , eclipse , but rather advance their goodness , because they extricated themselves from the Snare of the Fowler , and generously rouzed themselves from their fatal Slumber , and in despight of Temptations , would press towards the Mark of endless glory . Their Errors being published , with their true Repentance , and Change of Life , justifies God in accepting of them , while he refuses others , and proclaims their Wisdom in chusing the better part , and condemns the impenitent , and discovers how justly they are left to Gods Vengeance , who would in despight of all the Offers of Gods favour , prefer their Dirt and Trash before an invisible , lasting and solid Felicity ; And though its true , that holy mens Sins are said in Scripture to be covered , and God is brought in , promising to remember their Sins no more , but to drown them all in the depth of the Sea , yet can the meaning of such Passages be no other than this , that God will not remember them , so as to make use of their Errors against them to their ruine and condemnation ; notwithstanding this , he may justly publish them , that their Wisdom being compared with their Folly , that may appear to go beyond this , and themselves from the thoughts of their former Sins , may reap the greater comfort ; as Agathocles , being advanced from the Trade of a Potter to a Throne , at his Meals would still make use of Earthen Pots , not only to remember his Original , but from the contemplation of his former poor and miserable Condition , to increase his present satisfaction ; for as in our fall from a high degree of Prosperity , to the greatest Poverty and Misery , nothing torments the Mind more than the Remembrance that once it was otherwise with us ; so , where Providence is so kind , as to bring us out of a horrible Pit , and sets our Feet upon a Rock , the remembrance of our former Misery signally increases our Joy and Comfort in the present Mercy . So then , in this great Day all mens Sins will be examined and published , though with different effects ; the Penitents , to their absolution and glory ; the Impenitents , to their terror and condemnation ; for to be presented there with a List of innumerable offences and Affronts of the Divine Majesty , which their own Consciences know and must acknowledg , which yet they either never seriously thought of , or never seriously attempted to forsake ; or if they repented , discovered only a mock-repentance ; what effects can this be supposed to cause , but monstrous confusion ; and horror of mind ? Enough to put men into the greatest rage and distraction , to think , that they should neglect purchasing the Pearl of Price , when it was offered to their choice by God and Man. Here particular enquiry will be made , how we have discharged the Duties of our several Relations ; it 's not the Purple of Princes , nor the Rods and Axes of Magistrates that will make the Almighty afraid of demanding of them , whether they have ruled their Subjects in the fear of God , shewn them a good Example , and punished the obstinate , and encouraged the good , and made it their business to advance Gods glory , and to maintain the true worship of the living God ; Nor will Subjects be excused here , neither must they think to come off without making distinct Answers to these Interrogatories ; Whether they have obeyed , not only for Wrath , but for Conscience-sake ; whether they have behaved themselves peaceably under the Government they have lived under ; whether they have paid Tribute to whom Tribute was due , Honour to whom Honour ; and whether they have not used their Liberty for a Cloak of Maliciousness . In the same manner , Parents will be strictly examined , Whether they have brought up their Children in the nurture and admonition of the Lord ; Children , Whether they have honoured their Parents as became persons , who under God owed their Being to them ; Servants , whether they served their Masters according to the Flesh in singleness of Heart , as unto Christ : And likewise all other Persons according to the Relations and Offices they stood in ; for in all these Relations , men are Stewards , and both Reason , and Gods Justice , and his Word require , that all should give an Account of their Stewardship . At this time , the Soul being throughly awaken'd from her former Lethargy , every Sin will appear more dreadful , every Error more red , every Fault more bloody , every Offence blacker than ordinary ; for the Fire of that Day doth not only scorch , but enlighten and elevate the Soul into a thinking state , and none of the former Impediments will now be able to divert her Thoughts , which will be fix'd upon an offended God , and his Majesty , Greatness and Holiness , and make at this time more sensible impressions on her , while every thing , especially , what hath been committed against God , will appear in more lively Colours ; and consequently , if the Conscience hath not the remembrance of a former sincere Repentance to support her self withal , the frights must necessarily be great , and the whole Frame sink into inexpressible confusion . There are innumerable Sins , which neither Prince , nor Magistrate can take notice of : How many Poor are oppressed ? How many innocent men wrong'd daily ? A Socrates is abused , and hath no helper ; but neither this Mans Misery , nor the others oppression shall escape the Eyes of that all-seeing Judge , who will infallibly publish both the one and the other , and make good the Type St. John speaks o● ▪ Rev. 6. 5. And I beheld a black Horse , and he that sate on him had a pair of Ballances in his Hand ; Ballances to weigh every mans evil works , which if they be found to preponderate above the good , or to be pure Sins , pure Offences , without a godly sorrow to take off either the colour or the weight , all will be turned into blackness and desolation . 3. In the Prospect of this Judgment , there appears a very wonderful Scene ; the same Person that is the Judge , is the Lawgiver too , the Party offended , the witness , and his own Advocate : He that shall sit on the Tribunal in that Day , was the Person that came down from Heaven , and blessed the World with the equitable Precepts of the Gospel ; it 's he that went up into a Mountain , and from that Pulpit pronounced , Blessed are the Poor in Spirit , for theirs is the Kingdom of Heaven ; Blessed are they that mourn , for they shall be comforted ; Blessed are the Meek , for they shall inherit the Earth ; Blessed are they which hunger and thirst after Righteousness , for they shall be filled , &c. Matth. 5. 1 , 2 , 3 , 4 , 5 , 6. It 's he that came to undeceive both the Jewish and Heathen World in the false Notions they had imbibed concerning their Duty , and cleared the Moral Law of Moses , of the false Glosses the Pharisees had put upon it , explain'd the will of God , set it naked and pure before the People , he came to call to Repentance , and let them see what were the proper Preparatives for the everlasting Joys of Heaven : It 's he who guarded the Law which he promulged with Sanctions sutable to his majesty and greatness ; and as he made the Rewards eternal , so the Punishments he threatned to the stubborn and impenitent were endless too ; So it became him who appeared in the World to offer infinite Mercy to poor Sinners , to reveal to them Gods infinite Love to their Souls , and to acquaint them with the infinite condescension of the Son of God , who would humble himself to the Death of the Cross , to redeem them from the Bondage of the Devil . He that came into this Valley of tears with so much love and light about him , might justly enjoyn reformation of the whole man , and a transformation of the mind , and temper of the Soul , and require a conformity to his own Life , and insist upon mens becoming patient , and humble , and charitable , and contented , and peaceable , and watchful over their Thoughts , and Words , and Actions , and heavenly-minded : How could this Grace , which appeared to all men , challenge less than Self-denial , and Contempt of the World , and living in the thoughts and expectation of a better Life , and seeking earnestly for glory , and honour , and immortality ? And as he , that will be the Judge in that Day , is the Lawgiver too , so he understands best the meaning of his Laws ; nor will Tricks , and Evasions , and false Constructions of those Laws signifie any thing before him , who will not depart from the sense his eternal Wisdom put upon them , and which by his Prophets and Ministers he once caused to be proclaim'd in the Ears of men . The Sinner in that Day , will not have to do with Deputies , and Lieutenants , and Delegates , who too often make the Law a Nose of Wax , and can turn and interpret it to what sense they please , and their Interest dictates ; are sometimes unskilful , and apt to mistake the Law of their Superiors ; and these Laws not being of their own making , are the colder , or the more remiss in executing them ; but here men shall see the Law-giver himself , who will not be put off with Pretexts and Pretences , as ordinarily Deputies , and such Persons are , as are employ'd by the Supreme Law-givers in a Commonwealth or Kingdom . Even here on Earth , where the Law-givers themselves sit Judges , the Malefactor must expect severer dealings ; in this case , even Lycurgu's Wife shall not escape , that durst break her Husband's Law against riding in a Chariot during the time of Divine Service ; and Zaleucus , his Son , must lose his Eye , for slighting his Father's Order against Adulterers ; not to mention the Severities of Manlius Torquatus , Epaminondas , Tenes , &c. on their own Children where the Legislators have sat Judges of their Crimes and Errors . The Almighty Judge in that Day will justly resent the Affront done to his Laws : He hath Reason to resent it ; greater Reason than any Potentate in the world hath to take it ill that their Laws are set light by ; Gods Law being holy , and perfect , and infallible , and under an impossibility of Errour ; and a Mercy it is , a wonderful Mercy , that he vouchsases to give such a Law to the Children of men ; and a greater Mercy yet , that his Son came into the world to publish it , and so many thousand Messengers besides are sent to declare it , so that in this affront Mercy and Goodness , as well as Justice , and Sovereignty , and Power , are wronged and abused ; and as all Perfections in God are infinite , so whatever injury is offered to any of them , it receives a deeper Dye and greater aggravations from the Infinity of those Attributes ; God , who is omniscient , sees the virulent nature of this Affront ; and indeed none is better able to declare the heinousness of such contempt than he , and this must necessarily encrease the Terror of that Day , And as he is the Law-giver , against whose Precepts the Sinner hath offended , so he is the Party offended too . Sinner , This is he , whose Body and Blood thou hast so often receiv'd unworthily in the Sacrament ; this is he , to whose Cross thou hast been an Enemy so many years , on whose Merits thou hast trampled , whom thou hast so often crucified afresh , whose Temple thou hast defiled , whose House thou hast dishonoured , whose Gospel thou hast been ashamed of , and therefore wonder not , if such thundring Queries come forth from the Throne at last ; dost not thou remember how oft thou hast broke thro' the Guards and Fences I have set betwixt thee and Sin ? How couldst thou find in thy heart to afflict and grieve me so often , who have endured such Agonies already on the Cross ? Why wouldst thou forsake me , the Fountain of Living Waters ? How is it that thou wast not afraid to make thy Belly , thy Gold ; thy Harlot , and such a great Man thy God ? Did ever any Person oblige thee more than I ? Didst thou ever receive such Favours at any mans hand , as thou hast received at mine ? And why could not I have thy Heart , and thy Will and Affections ? Why must a sottish Lust and Passion engross thy Desires , and my Law be cast behind thee ? If ever Law-giver had reason to be offended , this Judge in the last Day hath ; for his Commandments were not grievous , his Yoke was easie , and his Burthen light ; all that was required , was Love ; and it 's hard , if so small a Tribute for his ineffable and incomprehensible Mercies must not be paid him . It s true , this Love must extend , and branch it self into various Acts of Meekness , and Patience , and Humility , &c. But still where Love is the Principle , none of all the other things which are required , can seem tedious or difficult . Nor is this all ; for the same Judge will be Witness against the Sinner too : Indeed no Creature can be so true a Witness against him , as the Judge himself : There are many Sins no Creature ever saw , but he , and therefore who so fit a witness against those crimes as he ? I will come near to you to Judgment , and I will be a swift Witness against the Sorcerers , and against the Adulterers , and against the false Swearers , and against those that oppress the Hireling in his wages , the Widow , and the Fatherless , and that turn aside the Stranger from his Right , and fear not me , saith the Lord of Hosts , Mal. 3. 5. This Judge sees all , nor will the Sinner be able to elude this Testimony of the invisible God. When thou wast under the Fig-tree , I saw thee , said Christ to Nathanael ; his Conscience knew he had been there , and he believed . But this was in love . In that Day we speak of , such Language as this will be pronounced in wrath and indignation , and therefore will cause other Thoughts in the hearts of the Wretch that shall hear it ; Thou careless Creature , couldst thou imagine that any thing was hid from me ? Did not I see thee at such a time , in such a place , in such a Garden , in such a Chamber playing the Rebel , and the Wanton ? Did not I see thee treating with mine Enemies ? Did not I see thee conspiring against me ? Hadst not thou such base thoughts , such wicked intentions , such impure desires in such Company ? I opened the Windows of Heaven , and looked upon thee , when thou wast committing Fornication with such a Woman : Wilt not thou believe me , who look'd within the Curtains , and saw thy abominations ? Couldst thou think I would look on , and not set thy sins in order before thee● ? There will be no contradicting of this Testimony ; for thy Conscience , O man , will immediately joyn issue with it , and say , as Nathan to the guilty King , Thou art the Man. For , besides this grand Witness , there will abundance of other Witnesses come in , which will all help to cast thy impenitent Soul ; thy Conscience here will have a great share in the Accusation ; that Conscience which once thou didst smother , and curb , and put by , when it pull'd thee by the sleeve , and bid thee be wise and serious ; that Conscience that once bogled and winced , when thou offeredst violence to it , and said to thee , as the Baptist to Herod , it is not lawful for thee to espouse this sin ; that Conscience , which was a ware of this Judgment , and gave thee warning , and could not with all the strongest Arguments it used , prevail with thee to stand in aw of God ; this , like one of Job's Messengers , when the House falls , and all these outward things are gone , alone escapes , to tell the Sinner of his Folly. Conscience , even in this life , doth sometime force the guilty to make confession of their sins : It forced the Multitude that came to St. John , Matth. 3. 6. It forced Judas to cry , I have betrayed innocent Blood , when no Creature prompted him to the Confession . It forced those who had used curious Arts , Acts 18. 18 , 19. to bring their Schemes and Figures , and Astrological Tables , and burn them before the Apostles of our Lord. How much greater then , may we suppose , will the force of it be in that Day , when terror will surround it , when it will be readier to speak , and to accuse , than God to ask , and when no noise , no tumult , no croud , no business will be able to divert it ? With the Conscience , the Devils themselves will joyn , who are therefore emphatically called The Accusers of the Brethren , Rev. 12. 10. These cannot but know our sins , for they were the Tempters , and remember how we yielded , and consented to their suggestions . These were the constant and indefatigable Observers of our lives . These watched our going out , and our coming in ; these were about us when we lay down , when we rose , when we walked , and when we sate , and whatever we did ; these were still at hand to take notice of our doings , our words , and our behaviour ; nor is their Memory so frail , as to forget it , nor their Malice so little , as to let it slip without making publication of it . These rejoyce in our ruine , and will be sure to make the worst interpretation of our deportment . These are they that presented us with charming objects , and were restless till they had made us enamoured with them , first drove us into the Snare , and now will be ready to accuse us for being taken . And therefore the Fathers , in their Discourses concerning this Day , do justly bring in the Devil , arguing , and pleading with the Almighty Judge , Behold these men ; its true , they were thine by Creation , but they became mine by imitation of me ; they had thy Image upon their Souls , but see , they have defaced that , and chosen mine ; thou didst breath on them by thy holy Spirit , but they were more fond of my suggestions , than those motions . Thou didst indeed draw them with Cords of Love , and by temporal and spiritual Mercies soughtest to make them in love with thy Will , but they turned a deaf Ear to thy Call and Invitation ; I never gave them any , nor promised them any thing , yet they served me like Slaves ; thou courtedst them , and didst oblige them to love thee , yet they had rather be my Favorites than thy Darlings ; if thou didst command them any thing , that was against their Lusts , either they did nothing , or would be sure to provoke thee with their inventions ; I did but becken to them , and they flew to my Camp ; nay , they were more impudent than I , believed less than I , found out sins I did not dream of , durst do more than I bid them ; I bid them deny a thing , they had done ; and they not only denied it , but swore to it by all that 's good and holy ; I bid them take their ease and be merry , and they made themselves Swine ; I bid them neglect God's Service on the Lord's Day , but they prophan'd it besides , by playing , and drinking , and other Enormities ; I bid them keep what they had got , but they went beyond what I prompted them too , oppressed , cheated , dissembled , and made way to their Wealth through oppression of the Widow and Fatherless . These therefore have my Image and Superscription , and consequently must be mine . I claim them as mine own ; I challenge them as they are Apostates and Traytors to thee : It is thy Statute , which like the Laws of the Medes and Persians , is irrevocable , that those shall be despised , who did lightly esteem thee . Nor can God be worse than his Word , but must deliver up the Sinner , whom no Mercy could reform , to these Tormenters . Nay , if we have opressed any Persons , those very Persons will be Witnesses against us . Abel will in that Day bear witness against Cain his Murderer ; Naboth against Ahab , whole Countries against their Tyrannical Princes ; Israel against Pharaoh ; in the same manner , those whom we have corrupted with Gifts or Moneys , or some other way , will stand up against us ; Herodias against Herod ; Drusilla against Felix ; the Harlot against her Inamorato ; Helena against Paris ; Danae against Jupiter ; and Men and Women perverted by Hereticks , against the Broachers of false Doctrines ; And how can there be want of Witnesses , when our Schoolmasters , our Parents , and other good Men , whose Counsels we rejected , whose Admonitions we despised , and whose frequent Exhortations we laughed at , will be forced to speak what they know against us . Sinner , the Ministers of the Gospel , those who followed thee with Checks and Intreaties to be reconciled to God , will be obliged to speak of thy Stubbornness and Impenitence : Nay , this Pulpit , these Walls , these Stones ▪ these Pews will cry out against thee ! Heaven and Earth are even in this Life called in as Witnesses against the Monsters , who were more inconsiderate than the Ox or Ass ; much more in that Day , when God will bring every thing into Judgment , not only the sinful Actions , but the very Places in which those Actions were committed . Such Witnesses will be the Riches and Goods thou hast abused ; the Gold thou hast spent upon thy Luxury , the Silver thou hast thrown away in a Frolick , the Garments thou hast abused to Pride , the Corn and Bread thou hast play'd withal , the Hungry whom thou hast not fed , the Thirsty , to whom thou hast not given drink , the Naked , whom thou hast not cloathed , when it lay in thy power ; the Prisoners , whom thou hast not visited ; these will all be Accusers of thy Abuses and Uncharitableness . But the Accusation of all these might yet be born with ; it 's the Testimony of the Judge , who shall approve of all that these Witnesses aver ; which appears most dreadful and terrible , and therefore certainly , the Prospect of this Judgment is able to damp the greatest Mirth and Sensuality . And as this Judge will himself be Witness in that Day , so he will be his own Advocate too . To this purpose , saith the Pathetick Nazianzen ; What shall we do , my Friends , what shall we say , what Apology shall we make , when this Judge shall plead for himself in that Day ? Thou disobedient Wretch , I made thee of Clay with mine own hands , and breathed the Breath of Life into thee ; I made thee after my Image , I gave thee Reason , and Understanding , and Power and Dominion over the Beasts of the Field ; a Mercy , which i● I had not vouchsafed unto thee , those Creatures , which are stronger than thou , would have master'd and destroy'd thee ; I placed thee among the Pleasures of Paradise , made thee a happy Inhabitant of Eden , and when thou wouldest needs hearken to the false and treacherous Suggestions of thy sworn Enemy , behold , in pity and commiseration to thee , I resolved to be born of a Virgin , and accordingly took Flesh , and became Man for thy sake , was born in a Stable , lay unregarded in a Manager , swadled in Rags and Clouts , endured all the Reproaches and Injuries that Childhood is subject to , bore thy griefs , and assumed thy infirmities , and was made like thy self , that thou mightest be like me in Felicity at the end of thy Race . I suffered men to trample on me , to buffet me , to spit in my Face , to give me Gall and Vinegar to drink , to scourge me , to crown me with Thorns , to wound , and nail me to the Cross , and all this , that I might deliver thee from Eternal Contempt and Torments . Behold the Mark of the Nails which were struck into my Flesh. Behold my wounded side ; I suffered , that thou mightest triumph ; I died , that thou mightest live ; was buried , that thou mightest rise ; and made my self a scorn , of the People , that thou mightest reign in Heaven ; and why wouldest thou throw away this Mercy ? Why wouldest thou refuse this Treasure ? What evil Spirit did possess thee to make light of these kindnesses ? Why wouldest thou pollute that Soul which I redeemed with mine own Blood ? Why wouldest thou make thy Heart a habitation of Devils , which I intended for my Throne ? Why wouldest thou lose that which I purchased at so dear a rate ? What pleasure couldest thou take in doing that which cost me so many Sighs and Tears , and a bloody Sweat ? Why wouldest thou make a mock of so great a Mercy ? How couldest thou undervalue a Favour of that importance and consequence ? Can any Hell be thought too much for such Stubbornness ? Either thou didst believe , that thy God did all this for thee , or thou didst not : If thou didst not believe it , why didst thou make confession of it with thy Mouth ? If thou didst , how couldest thou be so ungrateful ? How couldest thou abuse a Friendship of that worth and value ? Thou lovest a Friend , a Neighbour , a Man , a Woman , for Kindnesses , which are meer Shadows , and Bubbles to my Love , and hadst not thou reason to love me beyond all earthly Comforts ? Hadst not thou reason to prefer my Favour before the Smiles of a transitory World ? How did I deserve such preposterous usages at thy hands ? Couldest thou have dealt worse with a Slave , or with an Enemy , than thou hast done with me ? Did this condescension deserve , dost thou think , such Affronts and Injuries , such Contempt and Disobedience , as thou hast returned to me ? Therefore , as for those mine Enemies , which would not have this Man to reign over them , bring them hither , and slay them before me . All this appears in the Prospect of a future Judgment , and therefore there must be Vertue in it , to check that Mirth and Jollity , which infatuates Souls , and leads them into ruine . 4. In the Prospect of this future Judgment , there appears the unspeakable anguish and misery of those who have been most jolly and merry in this Life . Dives , who cloath'd himself in Purple and fine Linnen , and fared sumptuously every day , appears there quaking , and trembling , and crying , Father Abraham , Have mercy on me , and send Lazarus , that he may dip the tip of his finger in water , and cool my Tongue ; his Tables , which were overlaid with Silver , his richer Beds , his Tapestry , his Ornaments , his Ointments , his Balsams , his Cordials , his delicate Wines , his various Dishes , his Cooks , his Flatterers , his Parasites , his Retinue , his Servants , and all the Noise and Pomp that attended him , are not only extinct , and turned into Ashes , and Dust , and Dirt , but his naked Soul is dragg'd and carried before a tremendous Majesty , to endure intolerable torments ; and before this terrible God ●e appears with his Eyes cast down , blushing and ashamed , trembling and fearful , and all his former Comforts seem to have been but dreams to him . See how the Scene is changed ; he to whom the poor man formerly supplicated for relief , now is forced to supplicate to the poor Man to be relieved of him , & would be glad of Lazarus's Table , who once scorned to let Lazarus gather the Crumbs that fell from his ; when Lazarus was near him , he slighted him ; now he is afar off , he adores him , and himself now is the poor man , while Lazarus swims in Riches ; such a discovery doth that last Day make , who are the Rich , and who are the Poor , who the Wise , and who the Fools . In this Judgment Nimrod , Senacharib , Nebuchadnezzar , Belshazzar , Tiberius , Nero , Domitian , men who would be thought Gods , and denied themselves in no pleasure their Fancies craved , stand all ashamed and confounded , flames of a guilty Conscience burning in their Breasts , and forcing their voices into bitter lamentations ; there Sardanapalus , Croesus , Cambyses , Herod , and all the Mighty men , that spared no Woman in their Lust , and no Man in their Anger , appear all like guilty Malefactors , their Hearts failing them for fear , and they cha●tering like a Crane , and mourning like a Dove , and bewailing their aiery , short and transitory satisfactions , and cursing the Hour and the Minute when the first Temptations courted them to those dangerous Embraces ; there Cleopatra , that sailed in a Vessel glistering with Gold , a Vessel fitted for Pride , and Luxury , and Magnificence , and tried how far Sensuality might be improved , and to what height brutish Pleasure might be advanced ; there the wretched Woman is seen , not so much with Serpents clasping about her Breast , as with a Worm within , that dies not , tormenting her awakened Conscience with shapes of Death , and Images of Ruine , and all the Beasts , that here could not be satisfied with Pleasure , there cannot be eased of gnawing Vultures and Agonies ; for these the just God must at last inflict , to make them sensible that his Threatnings were no Fables , and to let them see , that the Advices of wise Men and Philosophers , who exhorted them to the study of Virtue , were grounded on rational Foundations . These Tortures and Vexations must not expire till the Ancient of Days , who was affronted by their sins , doth die , and that 's never , he being the same yesterday , to day ▪ and for ever : Thus their sweet Meat must have sour Sauce , and if they will have their Pleasures , they must feel the Sting too , that 's inseparably affix'd to them . The Bait cannot be swallowed without the Hook , and as pleasant as the Honey is , the Gall which is part of it , must be tasted too . God will not be always mocked , and they that durst in despight of his Will and Prohibitions , feed upon that luscious Fruit , shall feel the smart of the Prickles too . In this Judgment their Postures , Gestures , and Behaviour and Deportment appear in another Figure , and they that before laught at the Thunders of the Law , made light of the Threatnings of the Gospel , and let the Warnings of the Ministers of the Gospel go in at one Ear , and out at another , now call themselves Fools and Sots for doing so ; and they that before thought of no after-reckoning , now fall a wishing , but in vain ; O that I had been wise ! O that I had bethought my self ! O that I had looked beyond this World ! O that I had believed ! O that I had retired , and considered what these Satisfactions would end in ! Fool that I was , to think that God would prove a Liar ! Where was my Reason , to think , that all that the wisest and holiest Men have said , were but Dreams and idle Tales ! I that might have been a terror to Devils , how am I become their Scorn ! I , that might have been a Favourite of God , how am I become his Enemy ! I , that might have triumphed with other Saints , how am I fallen from their Bliss ! O what would not I give to be rid of the torment I feel ! Help , help , ye Souls that have any pity in you : I sink under the weight of my former pleasures ; they are loathsom to me ; they appear Monsters , Furies , hideous things to me ! Cursed be that Lust I cherished ! Cursed be that Bed on which my wickedness was wrought ! O that my Tongue had dropt out of my Head when I pleased my self with lascivious discourses ! O that I had been deaf when I was tickled with hearing a smutty jest ! O that I had been struck blind , when with joy and satisfaction I beheld that charming Beauty ! O that my Feet had failed me when I was going into that jovial Company ! O that I had locked my self up , that I might not have seen those Temptations which enticed me ! O that I had spent those Hours I threw away in Carding and Dicing , and Drinking and Revelling ! O that I had spent them in holy Contemplations of the Vanity of these sublunary Objects ! Now I would do it , and it is too late ; now I would repent , and it profits me not ; now I would be serious , and it signifies nothing ; my Time is lost ; the Day of Grace is gone ; the Opportunities are past : O that I could tear out this Heart ! O that I could pull out these Eyes ! O that I could dispatch my self ! O that I had a Sword , that I might put a period to this miserable condition ! I see nothing but Ruine before me , nothing but Darkness , nothing but Confusion , nothing but Horrors , and no Creature will help me to annihilate my self ; I am not able to endure this Torture for a moment , how shall I be able to endure it to infinite Millions of Ages ? I see no end of it ; the farther I look , the more of my Misery I see : Where-ever I cast my Eyes , I see nothing but Terror Devils , and miserable Souls in the same condition with my self , all howling about my Ears : A thing so far from affording Comfort , that it fills me with greater Horror . Whither shall I ●lee for remedy ? Heaven is shut up ; there is a vast Gulph betwixt me and that ▪ there is no passing from hence thither ▪ nor from thence to this doleful place ▪ I swim in a Sea of Sorrow , I swim , and see no shoare ; I labour , and not a Plank appears , on which I may save my Life ; here are no Hills , no Mountains , no Rocks I can cry to ; and if there were , they are all deaf ; God hath forsaken me , and good reason ; for I left him for a Lust , and undervalued him for Trifles : I pleaded , I could not withstand the Charms the World offered to me : Mad man ! I could withstand them now , why could not I have withstood them then ? I might have considered of this Place , and of this State , and of these ▪ Vexations , and checked my self : O that I were but to live again in the World ! O that God would but try me again ! How would I scorn the very thoughts of Mirth and Raillery ! How would I run away from the very mention of these Impostures ! Break my Heart , break ! If God will not kill thee , call upon the infernal Spirits , and see what they will do : But Oh , they delight in these groans ! Themselves lie under the same Condemnation , banish'd from the gracious Presence of God ; They would die as well as I , if they were able : O what a Torment is i● ! I see the everlasting Joys before me , and cannot reach them ; they are over my Head , and I cannot come near them ; Paradise I see , but cannot enter into it : I knock my Head , I smite my Breast , I stamp with my Feet , but am never the better . That Jesus , on whose Blood I trampled , I see rejoycing with his Followers at the Right Hand of God , and not a drop of Comfort drops from his Lips , on mine ! I feel Flames within , which no Waters can quench ; a drop of Water would be some refreshment , and give me some hopes of ease ; but here is none : All the Rivers of Consolation are dried up to me ; I walk in Darkness , I see no Light : O God , tear the Heavens , and come down ! Canst thou hear these shrieks , and be unconcerned ? Canst thou see this poor Creature lie in torments , and give no relief ? Hast thou no Mercy left ? O then my State is desperate ! I shall not be able to refrain from Blasphemy ; for I see none can help but thou , and thou wilt not ; I rave , I am distracted with fear ; I tremble , I quake ; Stand off Devils ! I have Furies enough within : Ye damned Pleasures , whither have you brought me ? Ye have made me lose the Favour of him who alone is able to give me ease ! I might have been happy , if it had not been for you ; I might have escaped these Regions of Anguish , if you had not tempted me : But why do I accuse you ? This brutish Heart of mine was in the fault , my Devilish Lust hurried me into Ruine ; I had Reason , and would not use it ; Means of Grace , and would not apply them ; Offers of Mercy , and would not accept of them , O all ye that pass by , behold and see , if there be any sorrow like unto my sorrow , which is done unto me , where with the Lord hath afflicted me , in the day of his fierce anger ; from above he hath sent a Fire into my Bones , and it prevails against them ; he hath spread a Net for my feet , he hath turned me back , he hath made me desolate , and faint all the day ; the Yoak of my Transgressions is bound by his hand , they are wreathed , and come up upon my Neck , he hath made my strength to fall , the Lord hath deliver'd me into their hands from whom I am not able to rise up . All this certainly appears in the Prospect of that future Judgment , and consequently is enough to check and damp the greatest Jollities on this side Hell ; and though it 's true , that it doth not cause the least disturbance in thousands of Men , that drink of these stollen waters ; for men in this Age are as jovial as ever , and a Judgment to come frights them no more than an House on fire a Thousand Miles off ; but sure this is for want of taking the proper way and method , which God and Reason doth prescribe ; and what that way and method is , shall be shewn in the following Paragraph . 3. How the Prospect of that future Judgment must be managed , that it may actually damp and put a stop to these carnal Delights . This is to be done no other way , but , 1. By thinking , reflecting and ruminating upon that future Judgment . This stands to Reason ; for except things be made visible to us , how shall they move or fright us ? This future Judgment being out of sight , and afar off , it must be brought near , and set before us ; and there is no way to do it but by thinking . Our Thoughts are the Picture-drawers , which make the Land-skip of that Judgment so lively , that our Faculties cannot but be signally affected with it . These are the Divine Part within us , which can make things past and future , as present , and summon the remotest Objects to become familiar and palpable . These are the Glasses in which all that God hath said , or promised , or threatned , becomes visible , and with the help of these we may make that Substance , which seemed but Air before , and condense that into solid Notions , which to a carnal Man seemed but Fancy and Wind before . These can make us in a manner grasp and feel that which was out of our reach before , and make us concern'd about things which we neither see , nor hear , nor feel with our grosser Organs . These can transplant the other World into this , and make Eternity appear before us , though we live in Tabernacles of Clay : To prove this , we need only appeal to Experience . Behold those pious Souls , that take a course contrary to that of the World ; What makes them afraid of sinning ? What makes them afraid of running with their Neighbors into Riot ? What makes them that they dare not do what some of their Carnal Acquaintance and Relations do ? What makes them mourn ? What makes them rejoyce in Spirit ? You see nothing that have reason to mourn for : They have a competency , they want nothing in the World , they have Necessaries and Conveniencies , and they prosper in their lawful Undertakings ; and under some of their greatest Afflictions , you see nothing that should make them chearful , no outward cause of their Joy , but rather all that is about them is an invitation to sorrow and dejection : Why ? They are invisible things , that make them mourn and rejoyce , and by thinking of them , they make them visible , and so visible , that they are affected with them as much as other men are with Objects that incur into their Senses ; by thinking they see the Terrors of the Lord , and the Affronts they have offered to the Divine Majesty , and the Wounds they have given to their own Souls , and that makes them weep ; by thinking they see the Glory that is set before them , and the recompence which is promised them , and the Right and Title they have to it , and that makes their Soul rejoyce : So then , by thinking this future Judgment may be seen and if it be seen in any lively colours , there is no Sinner so stout , no Man so perverse , no Creature so dull and stupid , but it will startle him , and put Wormwood into his Cup. When I eat , or drink , or whatever I do , the last Trump sounds in mine Ears , and I think I hear the terrible Voice of the Arch. Angel , Arise ye dead , and come to Judgment , saith St. Hierom : These Thoughts made him eat and drink with great moderation : These brought a holy Fear upon him in all his Actions : These kept him from going beyond the Bounds God had set him : These struck Seriousness into him in all places : These made him as circumspect in the Market-place , as if he had been at Church , and as devout in the Street , as if he had stood at the High Altar . And therefore I do not wonder at that Hermit , that he became so serious a Man as Antiquity reports him , who carried a little Book about him , consisting only of four Leaves , in which he was always seen reading , and after reading , meditating ; in the first Leaf was expressed Christ's Passion , and what that Darling of Mankind suffered for poor Mortals , during his abode in the World ; in the second , was represented the Process of the future Judgment , with the Terrors and Consternations that guilty men will be in at that time ; in the third , were described the Glories of Paradise , and of that third Heaven which all holy Souls shall enter into , there to possess the Inheritance of the Saints in light ; in the fourth , was drawn to the life the Picture of Hell , and of the Miseries which shall await the stubborn and impenitent in the next life ; These four Leaves were soon read over , but they afforded infinite Matter for Thoughts and Meditations ; and by these his Soul was so warmed , that he cared not what became of him here , so he might but enjoy the promised Glory , and that Life and Immortality Christ had brought to light by the Gospel . So true is that Saying of St. Chrysosiom ; There is no Man that thinks much of Hell , that will ever fall into it ; as indeed there is no Man who makes light of it , that will ever escape it . For as it is among men , they that are afraid of the Penalties of the Law , seldom or never feel them ; for their Fear makes them shun those Actions which deserve them : This keeps them from Theft and Rapine , from Murder and Adultery , from Burglary and Wrong , from Violence and Oppression , and consequently from the punishments the Law inflicts in such Cases . The Plagues and the Stripes they fear , make them cautious , and whatever their inclination may be , the Rods and Axes they fear , restrain them ; whereas those that are regardless of the Mulct , bring it upon themselves ; so it is here , the frequent thinking of it , is the best Antidote against the Terrors of that future Judgment : If the Ninivites had not feared their overthrow , they had certainly been overthrown ; and how could they have feared it , if they had not thought of it ? If the men that lived before the Flood , had thought of it , and been afraid , they would not have been drowned ; nor would the People of Sodom have been consumed by Fire , if they had taken this course : It 's a great Misfortune not to think of the fulfilling of Gods Threatnings ; for he that thinks not of it , of all men , will be the first that shall have woful experience of it . It is reported of Agatho , That in his last Sickness , falling into a Trance for three days together , he lay with his Eyes fixed upon Heaven , and all that time look'd very ghastly ; recovering out of the Extasie , and being asked by his Friends , where he had been , and what his Thoughts had been during those three days , and what made him look so strangely ? O my Friends , said he , Do you ask me where I have been ? Alas ! I have been these three days standing before the great Tribunal , and seen how the most just Judge sentenced divers Souls to Eternal Darkness ; and who would not stand amazed at the dreadful Spectacle ? It was therefore a very good Prayer of St. Ambrose : I do most vehemently desire , O Lord , that thou wouldest be pleased to imprint , and very deeply imprint the Land skip of the future World , the Miseries of the Disobedient , the Groans of the Stubborn , the Agonies of the Impenitent , the Shrieks of the Prophane , the Vexations of Hypocrites , the Fears of the Careless , the Destruction of the Covetous , the Perdition of Worldlings , the Flames of the Revengeful , the Terror of Damnation , and Eternal Torments , and the future Felicity of thy Kingdom , upon my Mind ; for it is impossible that he that thinks much of these things , should not become thy Child and Servant , and one of those whom thou host predestinated to Eternal Life . Dost thou laugh , said the Old Man in Ruffinus , to a Youngster ( whose Behaviour was very light ) when you and I are to be judged before Heaven and Earth ? And indeed that Person that surveys what the Divine Jesus hath said of this future Judgment , thinks how in that Day the Powers of Heaven will be shaken , the Sun turned into Darkness , the Moon into Blood , and the Stars forbear to give their Light , how the World , and all the Elements will be on Fire , the Universe melt like Wax , the Earth be burnt up , the Seas dried , and the Rivers consumed , and with what Glory and Bravery the once afflicted Son of God will then appear , with an Army of Angels about him , displaying their Banners , and carrying the Sign of the Son of Man before him ; how before him all Nations will be assembled , and all that are in their graves , upon hearing the Voice of God , loud as Thunder , and more dreadful too , will be summoned to appear before his Bar , the Judge shining in his Meridian-glory , brighter than Moses , clearer than the Sun , and how the Consciences of guilty men will quake at this sight , their Hearts misgiving them , that their Portion will be in outward Darkness , how formidable all the Transactions will be , how immutable the Sentence , after it is once passed , not to be altered , or deprecated by Saints or Angels , how all Evasions & Subterfuges will be out of doors there , and all possibility of transferring our Errors upon others who have been Partners with us in our Sins , will vanish , how those that make themselves Fools for Christ's sake in this Life , were reproached , reviled , derided , and laughed at for their Severities , would not lose their Souls for a Trifle , nor sell their Birthright to Eternal Bliss for a Morsel of Meat , would hold fast their integrity , though solicited by innumerable Losses and Crosses , and by their nearest Relations to curse God and die ; how these who were here made the off-scourings of all things , will then be absolved and quitted , and have Seats appointed them in the Mansions of Glory , there to reign , and sing the Goodness of God to all Eternity . I say , he that seriously surveys these things , if he be a Person who hath not debauch'd or lost his Reason , cannot but be affected by passages of this Nature , and think it time to curb himself in his sensual Delights and Satisfactions . But , 2. Bare thinking is not enough , but the Particulars of this future Judgment must be actually applied to our selves ; General things , and what is done to others , though they may touch the Heart , yet do not subdue it till particular applications give them force and power . A Fire , that is a Mile off from me , though it causes in me some sense of the Calamity , yet if it threatens the House I live in , my Faculties soon bestir themselves , and I fall to work , and secure my self in good earnest ; so here , when I behold the tremendous Process of this Judgment , I must reflect , that as God deals with others , so he will certainly deal with me ; that I have no greater privilege than others , but must stand and fall by the same Law that they stand and fall by ; that to fancy any more favourable proceedings towards me , than God intends to others , is but a Dream , and contrary to the impartiality of the Judge ; that as I have a Soul to be saved as well as my Neighbour ; so God will expect I should live here , as he bids my Neighbour live , that neither my Estate , nor Dignity , neither my Offices , nor Friends , neither my Riches , nor my Greatness , will excuse my living more carelesly than my poorer Friends ; nay , that my outward Advantages make my Account greater ; and as I have had greater Talents bestowed upon me , so more will be required of me than of them who have not had those opportunities of being good and holy , which I have had ; that as God hath advanced me in the World , placed me in a higher station , given me a considerable figure here on Earth , made his Candle to shine upon me , caused my Root to spread by the Waters , and the Dew of Heaven to lie all night upon my Branch , and afforded me Credit and Respect among men , so he looks for greater Fruitfulness in good Works , and more than ordinary exemplariness to advance his Glory , and to spread the Power of Religion among my Inferiors and Dependants ; and therefore upon a view of this future Process , I must needs rouze my Soul by such Questions as these ; If God be resolved to judge the Secrets of mens hearts according to his Gospel , what will become of me ? Should God call thee to Judgment , O my Soul , this Night , or this Hour , art thou in a condition to appeat before so great , so dreadful a God ? Is this Foolery thou pleasest thy self with , this wanton Dress , this jolly Life , these merry Hours , this Gaming , this Carousing , this extravagant Laughter , this Fondness of the Humor of the Age , this immodest and frothy Talk , this foolish Garb , this phantastick Fashion , this mispending thy Time , this keeping of vain Company , this unprofitable way of Living , this thy being intent altogether upon the Profits and Pleasures of the World , this Indifferency in Religion , these faint Resistances of Temptations , this Neglect of known Duties , this unfaithful Discharge of the Duties of thy Relations , this unwillingness to mind any thing that 's serious , this Aversion from Spiritual Discourses and Actions , this want of Gravity , &c. Are these fit Wedding-Garments to come before the King of Heaven in ? Thou maist be summon'd to come to his Bar within this day or two ; think what an infinite Majesty thou must be presented to : Should God speak the word within a few Minutes , Come away , come away , and give an Account of thy Behaviour ; how unprepared art thou ? So great is thy danger , and canst thou loiter ? So near art thou to a tremendous Eternity , and Oh wilt not thou be clean ? Thou standest upon the brink of Hell , and wilt not thou step back ? Thou art within a Bows-shot of the great Tribunal , and doth not thy countenance change ? Thou art within hearing of the Thunders , that come forth from the Throne of God , and do not thy thoughts trouble thee ? Thou seest the fatal Hand upon the Wall , and do not thy Knees smite one against another ? Thou must shortly appear before all the Host of Heaven , and art not thou got farther yet in Holiness ? Dost not thou quake to think , that the Revenger of Blood is upon thy Heels ? As thou art a Christian , thou art a Son of God , and dost thou express that filial disposition in thy Gate , and Looks , and Face , and Life ? Art thou born of God , and canst thou degenerate from his Nature ? Art thou made after his Image , and by Grace renew'd after his Similitude , and canst thou be contented under a temper so different from that Holiness , which is thy great Father's Perfection and Glory ? Does God expect thee at his Tribunal with the Qualifications of a Child , and wilt thou appear before him as a Rebel ? Hath he given his Son on purpose to adopt thee , and thinkest thou to present thy self before him in the shape of a Prodigal ? Thou art designed for a Citizen of the Celestial Jerusalem , and wilt thou appear before him as an Inhabitant of Hell ? Thou art one of God's Family , and wilt thou appear before him as a Traytor ? Thou art purchased by his Blood , and wilt thou live as if that Blood had been spilt in vain ? Thou art wash'd in the Laver of Regeneration , and canst thou wallow with the Swine in the Mire ? Thou hast known the Way of Righteousness , and wilt thou with the Dog return to the Vomit ? Or art thou not afraid of that Saying , that Dogs must stand without ? Thou art called to be faithful , and hast given thy Faith to God ; Wilt thou break thy Faith , and hope to be guiltless at this Bar ? Will not God revenge this Breach , or canst thou think he will let thee go unpunish'd for thy Treacheries ? How canst thou expect the performance of his Promises , while thou art so false to thy Engagements ? Thou hast vow'd thy self to him both in Baptism and the Supper of the Lord , and canst thou imagine , that thy Perjuries will not be remembred when thou comest to look the Judge in the Face ? By giving thee opportunity of becoming a Christian , God hath made thee a King , and wilt thou run to the Bramble , and say , Come thou and reign over me ? As a King , thou hast power given thee to vanquish Flesh and Blood , to tread upon Lions and Adders , to defie Principalities and Powers , and to crush Devils , and wilt thou make thy self a slave to those Enemies , over which God hath given thee power to trample them under thy Feet ? As a King thou art to appear before him , and wilt thou come in the posture of a miserable Vassal ? Shall those Passions rule over thee which thy God hath given thee for Servants and Handmaids ? And what a dismal sight will it be , when thou art to come before the Throne laden with conquests , to appear fettered with Chains and the Devils Trophies ? God designs thee to be his Priest ; This is one of the Priviledges that came by the Blood of Christ ▪ But where are thy Sacrifices ? The Sacrifice of fervent Prayer , the Sacrifice of an humble and contrite heart , the Sacrifice of Praise , and Delight in God And wilt thou come without the Mar● of thy Office before the great Shepherd and Bishop of Souls ? Thou art enlightned by the Spirit of God , and do● thou think to live in Darkness , and after all to share in the boundless Inheritance with the Children of Light How unlike thy self wilt thou appea● before God , if thou come without these Qualifications ? Thou art a Christian but where is the Life of Christ tha● should be in thee ? Will the Judg● ever take thee for his Sheep , when it'● evident , thou dost not hear his Voice ? How ridiculous is that Man that hangs out a Bush , and yet hath no Wine to sell ? And how foolish is that Apothecary that writes glorious Names upon his Pots , when the rich Drugs that are named , have no being in his Shop ? And will it not tend to thy everlasting confusion that thou hast had the Name of a Christian , and done nothing like a Christian ? Thus the particular Proceedings of that future Judgment must be applied to our selves , if we resolve that the Prospect of a future Judgment shall damp our carnal Delights and Satisfactions , and without using this Method , we do but trifle , and talk of breeding Mountains , and bring forth ridiculous Mice ; play with Religion , and are not in good earnest , when we say , we believe a future Account . 3. But neither the Reflections aforesaid , nor the Application we have spoken of , will make any deep impression , except all be seconded with earnest Prayer , that God by his holy Spirit working in our Minds , would make the Attempt effectual ; this must set to the Seal , drive in the Nail , and clench it . The Eternal Spirit must give Success to these Enterprizes , and in vain do we plant or water , except he gives the increase . He is that anointing , which must supple the Soul , and crown all with Laurels and Victory . By strength of Thought , and Application , the Fort of Sin may be assaulted ; but without this Spirit lends his helping hand , it will never be taken or subdued . His Power must overcome the Oppositions our Flesh and the World will certainly make in this case , and if he blows upon our Hearts , the strong Holds of Iniquity , like the Walls of Jericho , will fall , and nothing can stand before him , and he will certainly come in to our assistance , if our Prayer and Addresses be fervent and importunate . Upon such Devotions , the frequent Discourses of this Day of Judgment , we read or hear , will be so far from bringing the thing into contempt with our Souls , that our Hearts will be awakened more , and it 's impossible , we can miscarry in the pious Design , if with strong cries we apply our selves to him , who hath appointed a Day , in the which he will judge the World in Righteousness , by that Man whom he hath ordained , whereof he hath given assurance unto all Men , in that he hath raised him from the dead , Acts 17. 31. That which we are chiefly to insist upon in these Addresses , is , that we may get lively Apprehensions of that Day , and such Apprehensions , as no Pleasure , no Folly , no Temptation of the World may darken or destroy ; And here let the Soul break forth into such Ejaculations : O God , great and glorious , make me deeply sensible of that Day , and of that Hour , when the Son of Man will come , when the Goats shall be separated from the Sheep , the Tares from the Wheat , the Good from the Bad ; when neither Prayers nor Tears shall be able to deliver the guilty and polluted Soul from the impendent danger ; when it shall be said to the humble , Friend , sit up higher ; and to the proud Fool , Give place to him that is more honourable than thou art ; when the Book of Conscience shall be opened , and the Dead judged by the Contents of that Book ; when the Sinner will not know where to flee , and his Spirits will fail him , for fear of him that sitteth upon the Throne . O God! Fix these Considerations in my Soul ; strengthen my Faith , that I may believe these things unseen , without wavering . How apt is the World to get between this tremendous Day , and my sight ? Quicken thou mine Eyes , that I may see through all impediments into that Process , and reflect , what manner of Person I ought to be in all holy conversation and godliness . Lord Jesu ! great Judge of the World ! let the Lines of that Judgment be written so legibly in my mind , that my Soul may delight to read them , that nothing may divert me from studying and considering them ; let this be my chief study , and let me feel the fame effect , that those men did , who were converted at thy Apostles Sermon ; let me be prickt at the Heart , and cry out , What must I do to be saved ? Let the thoughts of this Day make a Reformation in my outward and inward Man , that it may appear , that thou hast touch'd me with a Coal from the Altar . O God , to whom Vengeance belongs , shew thy self , and disperse my foolish Desires . Let my Soul feel the Transactions of that Day as well as believe them . Clear my Understanding , and enlighten my Mind , that I may have a livelier Prospect of it . I will not let thee go except thou bless me : Look down from the Habitation of thy Holiness , and visit my Soul. Expel the Prejudices I have against Severity of Life , and with the Thoughts of this Day destroy them utterly . Let the consideration of this Day so work upon me , that my Ambition , Covetousness , Pride , and Anger may tremble at this sight , and leave their habitation , and may be ever afraid of returning . Oh tell me , that this Day will certainly come , and that the Day of my Death will be the Emblem of it . Oh assure me of the Terror of that Day , that shall burn like an Oven , wherein all that do wickedly shall be Stubble , and the Fire shall burn them up , that it shall leave them neither Root nor Branch ; let me not take example by the careless World , that put this evil Day far from them . Let it be always before me : Let my Mind be never free from the Contemplations of it . Let it mingle with my Business , with my Meals , with my Converse , with my Sleep , and with all my Undertakings . In every Sin I am tempted to , let it frighten me in my going out and in my coming in , let it continually beat upon my Mind . Oh my Lord ! let me muse upon this Day of Retribution , this Day of Recompence , this Day of Trouble , this Day of Terror , this Day of Joy , this Day of Comfort , this Day wherein thy Promises and Threatnings will be fulfilled , this Day which must decide the controversie of my Life and Death , this Day which will bring to light all hidden things , this Day which will revive the good , and confound the bad ; this Day of Consolation , this Day of Consternation , let me ruminate upon it , till thoughts of this Judgment prevail with me to become a new Creature ; thy Grace must melt my stubborn Heart ; without thee I can do nothing . O relieve me ! O come in with the Light of thy Countenance ! Stir up my Soul , and rouze it from its carelesness ! Call to me as thou didst to thy People of old : let that voice sound in my ears , The great Day of the Lord is near , it is near , and hasteth greatly , even the Voyce of the Day of the Lord ; the mighty Man shall cry bitterly ; that Day is a Day of Wrath , a Day of Trouble and Distress , a Day of Wastness and Desolation , a Day of Darkness and Gloominess , a Day of Clouds , and thick Darkness , a Day of the Trumpet , and Alarm against the fenced Cities , and against the high Towers , and I will bring Distress upon men , that they shall walk like blind Men , be cause they have sinned against the Lord , and their Blood shall be poured out as Dust , and their Flesh as the Dung ; neither their Silver nor their Gold shall be able to deliver them in the Day of the Lord 's Wrath. O let me not lose the sense of this Day ! Oh let me consider , how much better it is to be humble and contemptible , and to hunger and thirst , and to suffer here , and afterwards to enter into my great Masters Joy , than to be a Slave to my Lusts and Pleasures here , and to be bound at last with everlasting Chains of Darkness , Chains which never wear out , Chains which always bind , are always grievous , always painful : Oh let me consider , how much better it is to mourn here , and to water my Couch with my Tears , and to afflict my Soul , and after this , to triumph with the Spirits of Men made perfect , than to feed upon Pleasures , which at the best , are but like the crackling of Thorns under a Pot , and then to be sent away to howl with Devils : Help Lord , help , that my Soul may be concern'd at her danger , and despise the World , and prepare against that Day , and encounter with Powers , and Principalities , and Spiritual Wickednesses in high Places ; if by any means I might attain unto the Resurrection of the Dead . Such Prayers offered from a Heart , that hath no Reserves ; from a Heart , resolved to do any thing rather than miss of Salvation ; such Prayers , I say , if they express the very desires of our Souls , will certainly put Death and Paleness into our sensual Pleasures , and oblige us to entertain other Thoughts of the gauds and gaieties of the world , than now we have , and make us sensible , that this casting such a damp on the foolish fatisfactions of the flesh with the Prospect of that Day , is not only a Task fit for Hermits , and Melancholick Scholars , and contemplative Men , but a Duty incumbent on all that carry immortal Souls in their Breasts , which calls me to the Fourth Point . 4. Whether every Man is bound to embitter his carnal Delights with this Prospect ? To this I must answer in the Affirmative : For though the young Man be particularly mentioned here , yet since the expression in the Text reaches all men who are fit for action , all such must necessarily fall under the obligation of this Duty , and all that are capable of such Delights , are bound to make use of the aforesaid consideration , in order to this self-denial ; if the young Man is obliged to this seriousness , much more older Men ; if God will not allow of these Delights in Youth , they must necessarily be intolerable in Years of greater Maturity ; and if the tender Age be concerned to embitter them with this Prospect , when it meets with any temptation to them ; without all Peradventure the stronger cannot be excused . And the Reasons are these following : 1. If they be not embitter'd with such Thoughts as these , they will infallibly lead the Soul into innumerable dangers ; and there is no man but is obliged to preserve his Soul from danger . It is said of the Prodigal , Luke 15. 13. That he took his Journey into a far Countrey ; these sensual Pleasures alienated his Soul from God , drove it away from him , made him travel as far as Hell ; the Truth is , the Soul is lost in such sensual Pleasures , they wear out the bright Notions the Soul had of God and Religion ; as it is said of the Sicilian Dogs , that running through the sweet and flowery Fields , they lose their Sent in hunting ; so the Soul , where these Pleasures , these white Devils become her Familiars , loses the noble Apprehensions it once had of Gods Omniscience and Omnipresence , of his Holiness and Goodness , and of the truth of his Promises and Threatnings ; and these Characters , like Letters written with bad Ink , vanish , and consequently the Life of the Soul ; for which reason the Prodigal , who drowned himself in these delights , is said to be dead , v. 32. These choak the good Seed that 's sown in the noble ground ; and as you have seen a Field of Wheat , where the red Poppies spring up as fast as the richer grain , though the proud Flowers are pleasing to the Eye , yet they retard and hinder the growth of the more useful Blade , and suck away the Moisture that should have fed the other ; so sensual Delights , where they are taken in as Partners , and suffered to grow in the Soul , in which some Fruits of the Spirit do appear , in a short time blast those excellent Fruits , the Effects of the Holy Ghost , or Education , or the Ministry of the Word , and prove Bryars and Thorns , which will not fuffer any of the better Corn to grow under them . Mans Soul and Body are like two Buckets , while the one comes up full , the other goes down empty : Carnal Delights advance the brutish or fleshly part , make it grow strong , lusty and vigorous , whereby it wrests the Scepter out of the hand of Reason , and the Soul loses her Strength , and Power , and Sagacity in Spiritual things , grows weak and faint , and at last expires and dies ; I mean the vertuous Principles , which either kind Nature , or kinder Grace , or Afflictions , or some other Means and Instruments have incorporated with the Soul , which indeed are the Life of that excellent Creature ; and the Soul being thus dead , it falls a Prey to Devils , who rejoyce over so great a Prey , and lead it in Triumph , take it Prisoner , and make it draw in their Victorious Chariot ; and now all the Curses of the Law are in force against it , the Threatnings of the Gospel become her portion , and there is nothing left to stand betwixt her and eternal grief and anguish , but the slender Thred of this Mortal Life ; which , if it chance to break or tear , the Soul sinks irrecoverably into the Gulph of Perdition , from whence there is no returning ; so fatal is the influence of these flattering guests , which in time starve their Keeper , and finding the House empty , swept and garnished , like the Evil Spirit spoken of , Matth. 12. 45. go and take with them seven other Spirits more wicked than themselves , and they enter in , and dwell there , and the last state of that Man is worse than the first ; and thus they plunder , and boldly rob the Soul of her Riches , and hinder her from that Holiness which is her Food , her Cordial , and her greatest Support , and without which no Man can see the Lord ; they had need therefore be embittered with something that 's sour and unpleasant to Flesh and Blood , can smite the Stream , and turn those sweeter Waters into Blood , which nothing will do more effectually than the aforesaid Prospect . 2. This embittering of sensual and carnal Delights is a thing of the greatest concernment , and therefore must be necessary , and all must be concerned in the vertuous Enterprize ; the greatest Blessings ( the want of which make a Man perfectly miserable ) depend upon it , even God's Love of Complacency , and the Application of Christ's Merits , and the Benefits of his Death and Passion ; these belong not to the Soul , that is enamoured with sensual delights , no more than they appertain to Dogs or Swine ; nay , they are useless and insignificant to such a Soul , as much as the Mathematicks are to an Ass or Ideot . There is a perfect Antipathy betwixt these and the Comforts we speak of ; for they are intended only for humble , broken , contrite hearts , which temper a Person that 's fond of sensual delights ; is not capable of , nor can such a Man relish them , they are as Hay , and Straw , and Stubble to him , and like a Person , whose Appetite hath been spoiled by a raging Fever , he looks upon them as unsavoury and insipid food , and though he may talk of them , yet it is only as blind men do of Colours . As it is in Nature , the Meat we eat must be agreeable to our Stomachs , so it is in Grace . There must be a holy Principle within , that makes these Spiritual Comforts agreeable to it ; but sensual Delights destroy that Principle , and as Darkness drives out Light , so these two are incompatible ; and indeed our Blessed Saviour is very peremptory in his Assertion , That he who doth not deny himself , cannot be his Disciple , Matth. 16. 24. And what Self-denial can there be , where we do not deny our selves in that which is most pernicious to our better part ? For so are these sensual Delights : Not to be Christ's Disciple , is to have no part in him : Not to have any part in him , is to be none of his Sheep ; and not to be of his Sheep , i● to be placed with the Goats at the lef● hand in the last Day ; and what the consequence of that is , you may read , Matth. 25. 41. It 's true , maugre all that we can say to the contrary , men who are resolved to indulge themselves in their brutish Delights , will , notwithstanding the contradiction they must needs be guilty of , believe that they are Christ's Disciples , and Favourites of Heaven , and that Christ hath purchased Eternal Life for them , and that at last they shall enjoy it ; but alas ! they know not what Eternal Life , nor what Believing means ; as well may a man in Bedlam fancy him self to be a King , as such Persons , that they are the Beloved of God , while they live in that which is most contrary to his Nature , and like Enemies to the Cross of Christ , like Persons that have nothing but Body , nothing but Flesh ▪ nothing but Sense about them . If men may be saved contrary to Christs Word , contrary to his Declaration , contrary to all the most solemn Protestations he hath made in the Gospel , then such men may be saved , not else ; who can reflect upon these doings without indignation , or grief , or sorrow , or wishing for rivers of tears ? That men should pretend to own the Gospel , and yet live directly contrary to the Laws of it , argues either Malice , or Distraction , or stupid Ignorance ; yet with such men for the most part we have to deal ; which makes S. Paul's Exhortation highly reasonable , Finally , Brethren , pray for us , that the Word of the Lord may have free course , and be glorified , and that we may be delivered from unreasonable and wicked men ; for all men have not Faith , 2 Thes. 3. 1 , 2. 3. This embittering our carnal and sensual Delights , is that which men for certain shall wish they had done , when they come to stand before the great Tribunal . In that Day mens Eyes will be opened , and things will appear to them in other Colours than now they do . Their Understandings will not be clogg'd with this World , or Divertisements . They will have other Apprehensions of the Nature of Vertue and Holiness , and the Truth of what Christ hath delivered in the Gospel : The Reasonableness of his Precepts , the Equity of his Commands , the Excellency of his Doctrine , the Divinity of his Miracles , the infallible Certainty of his Promises and Threatnings will all shine bright in their Eyes ; of all these they will be throughly convinced , and no doubt , no scruple , no ambiguity will remain as to any of these Points ; the vileness of their Pleasures , the brutishness of their Satisfactions , the rashness of their Delights , the baseness of their Enjoyments , the brightness of those Vertues they have despised , the glory of that Grace which they might have had , and would not , and the trivialness of the things they preferr'd before these , will then appear so plain , so legible , that there will be no room left for Ignorance . It 's true , these things might be known here , and would men take the right way , they might come to be convinced and perswaded of them on this side Eternity ; for some we find are fully satisfied as to these Particulars , and walk sutably to them , and therefore it cannot be impossible for others to attain to it ; but their insensibleness is rather an Argument of stupid negligence , and wilful laziness ; and so it must be , where People are not , or pretend not to be satisfied in things of this Nature . It is therefore necessary there should a time come , when they shall be able to make no excuse , nor to evade the force of these Truths , and when they shall behold how wise a choice the self-denying Soul hath made , and what her mortifications , and severities do end in , what applauses they receive in Heaven , what kind looks from the Everlasting Father , what Honour , what Dignity , what preferment is designed and appointed for her , how such a Soul Triumphs at this time over Hell , and Devils , dares all the Furies of the Burning-lake , scorns those foes which led the sensual sinner captive , makes her Nest among the Stars of Heaven , is placed in the Quire of Angels , meets with all the Caresses of a gracious God , is encirled with Laurels , and Crowns of Joy , and all her Misery , and Sorrows , and Fears are at an end . Reason tells us that the sensual Sinner , when he shall behold all this , will wish , he had follow'd her example , for that 's the necessary and eternal consequence of all imprudent Actions , especially those that are grosly so ; for afterward men do as naturally wish , that they had acted the part of wise men , as Balaam , that he might die the Death of the Righteous . Thus men become wise after the Fact , and when they find what fools they have been , would be content that they had foreseen the evil , and hid themselves : Who would not wish in that day he had embittered his sensual delights , that finds he is undone by eating of those luscious Apples ? And I need not tell you , that it is every Man's Interest not to do that which he will wish he had not done , when it is too late . But of this I have said enough before . The next Point follows , and is a Case of Conscience , how far sensual Delights must be embittered with this Prospect . 5. Whether a Christian that would be saved , is upon this account obliged to forbear and abandon all sensual and worldly delights and recreations whatsoever ? So not a few have thought in the Primitive times which made them retire from the World , and deny themselves in all the Comforts of this Life , and put themselves to very great hardships and self-denials , being of opinion , that they who laughed here , would mourn hereafter , and such as enjoyed the good things of this Life , would be miserably poor hereafter . They looked upon the two Worlds as opposites , and consequently believed , that the Means to arrive to the happiness of the future , were directly contrary to all present satisfactions ; they concluded , that they who would be happy hereafter , must be unhappy here ; and that they who would be happy here , could not be so hereafter ; from hence rose their selling all they had , and giving it to the poor , and the strange severities they used upon their Bodies , whereof I have discoursed elsewhere ; and indeed the Gospel gives very little encouragement to any thing that savours of worldly pleasure , nor do the Apostles allow much liberty in this particular ; whether it were that they thought that all sensual delights were improper for a state of persecution , in which the Church then lived , or whether it was , that they were afraid such delights would damp their spiritual Fervour ; this is certain , that there is little to be gathered from their Writings in favour of Sports and Recreations . Yet as strict as the Gospel is , it grants that we have Bodies as well as Souls , and that if the Bow be not unbent sometimes , the String will crack and become useless ; and though its possible for our Minds to soar so far above the World , as to know and care for no other delights but what savour of God and the glories of another Life ; yet those spiritual delights will not be of any long continuance , without the Body be allowed sutable refreshment , and hath its intervals of ease and relaxation . Were not some Divertisements lawful , Christ would scarce have vouchsafed his Presence at the Wedding-Feast in Cana , much less provided them Wine to encourage temperate chearfulness ; and hither may be referred St. John the Evangelist's playing sometimes with a Bird , and going into a common Bath , whereof Ecclesiastical Histories give us an Account ; yet since there is nothing more common with men , than to confound their sinful Delights with lawful Recreations , it will be necessary here , to explain the Point in these following Porticulars : 1. This must be laid down as a grand Principle of our Religion , That a Spiritual delight in God , in a Crucified Saviour , and in the Blessed Effects and Influences of the Holy Ghost , in the Graces and Fruits of the Spirit , in feeling the Operations of the Divine Power and Glory upon our Souls , in the precious Promises of of the Gospel , in the Revelations , God hath vouchsafed to Mankind , in the Good we see wrought in our selves and others , in the Providences of God , and in Contemplation of his various dealings with the several States , Orders and Degrees of Men , in Psalms , and Hymns , and Praises of the Divine Majesty , in the thoughts and expectations of a better Life , in the Treasures God hath laid up for them that fear him , in another World , and in the various Priviledges , Prerogatives and Advantages of Holy Men , &c. It is certain , I say , that delighting and rejoycing in such Spiritual Objects , is the chief , the principal and sovereign delight which a Christian is with greatest application of Mind to labour after , and in comparison of this , is obliged to count all these outward Comforts Dross , and Dung , and Dogs ▪ meat ; this is the delight which must engross his Desires , Affections and Inclinations ; this must rule in his Soul , this must be Mistress and Queen Regent in his Mind ; to this all must stoop , and then things cannot but go well , if this be secured and established . Without worldly Pleasure , Thousands of Saints have arrived to everlasting Bliss , but without this none ; Sensual Delights are no part of a Christians Comfort ; but this Spiritual Delight is the one thing necessary ; and till a prospect of a future Judgment causes this Delight to rise in our Souls , whatever sudden impression it may make sometime , the Plant is not of our Heavenly Fathers planting . Such must be the temper of our Souls ; in the aforesaid Objects our Souls must delight more than in all Riches ; and this delight being once setled in us , such worldly delights as are subservient to this , and do neither diminish , nor darken , nor hinder , nor quench it , may justly be said to be lawful . 2. This being premised , we do not deny but such worldly delights , as are neither sinful in themselves , nor apparent Occasions of Evil , are allowable . And of this nature are all those Masculine Exercises , whereby the Body is preserved in health , and rendred more capable of serving the Soul in her Religious Severities ; as Walking , or Riding abroad to take the Air , Planting , Gar , dening , Raising curious Plants and Flowers , Running , Wrestling , Fowling , Hawking , Hunting , Fishing , Leaping , Vaulting , Casting of the Bar , Tossing the Pike , Riding the great Horse , Running at the Ring , and such Divertisements which stir the Blood , make us active and vigorous , fit us for greater and more useful Enterprizes , and promote Chearfulness and Liveliness ; such cannot be supposed to be forbid by the Gospel , provided that they be used , 1. Seasonably ; not on those days and hours which are appointed , either for Devotion , or more weighty Business ; and therefore these cannot be proper Exercises of the Lords Day , or Days of Fasting and Abstinence , or Days of Mourning . 2. With Moderation ; so that much time be not spent upon them , and our love to them may keep within its due bounds and limits . 3. For a good End ; which must be to render our selves fitter for the discharge of our Duty to God and Man. 4. With purposes of Self denial ; so that we can leave or quit them for a greater Good ; when either a work of Piety , or an act of Charity is to be performed , or Scandal to be prevented ; where these Limitations are not observed , the Honey turns into Gall , and that which deserv'd only our Civility and transient Respect , becomes our Idol , and our Souls receive considerable hurt , which , had these Divertisements been used with circumspection , might have been beholding to them in some measure for their welfare and edification . 3. From this Rule we may rationally infer , that delight in Orchards , Gardens , Rivers , Ponds , either Natural or Artificial , and in the Comforts of Wife , Children , Friends , in our Trades , and Relations , Houses , Buildings and Possessions , the bountiful hand of Heaven hath bestowed upon us , is consistent with a serious prospect of a future Judgment ; not but that excesses may be committed in this delight , as the best and most harmless things may be abused ; yet where we delight in them , as they are the Gifts of God , more than as they are Satisfactions to the Flesh , and build not upon them , rest not in them , but still look upon them as things volatile and transitory , and are ready to part with them , whenever Providence shall think fit to remove them , without grumbling or murmuring , and do let the World see , that in these delights we forget not the Rules of Gravity , Modesty , Decency and Charity , they may lawfully be called inoffensive , and as a Snake whose Teeth are pulled out , handled without danger : And though Solomon calls these Delights Vanity , yet that which made them so , was the immoderateness of his love toward them , and his setting his heart , and doating upon them , and placing felicity in them , making them his mark , which should have been only a passage to nobler enjoyments , and fixing there , where he should have lodged only as in an Inn , and so marched on to the City , which hath Foundations , whose Builder and Maker is God. Delight in things of this nature , may soon run beyond its bounds , if either too much cost be spent upon them , whereby the poor are robbed of their due , or Men forget to employ their Thoughts upon sublimer Objects . 4. The same may be said of delight in Musick , whether Vocal or Instrumental ; a delight harmless enough , if used as Salt , not as Meat ; as Sauce , not as Food ; as a Bit on the By , not as a standing Diet ; and though the Men the Prophet speaks of , Isa. 5. 12. are severely checked for the Harp and the Viol , the Tabret and Pipe in their Feasts , yet it was because they made their Musick an Appendix to their Drunkenness , and as it is said in the same Verse , regarded not the work of the Lord , neither considered the operation of his hands . David's playing upon the Harp was no sin , while it was not to encourage wantonness , but with an intent either to praise God , or to divert Saul's Melancholy ; nor can I discommend the Pythagoreans , who , before they went to sleep , composed their Minds with Musick . We read in Gellius , Aelian , and others , how men have been cured not only of irregular Passions , but of very strange Distempers of the Body by Musick ; and what is signally conducing to the Good and Benefit of Mankind , we must suppose is allowed by that God , who himself consults the health and welfare of his Creatures ; and this made Jubal's Profession lawful , who was the Inventer of Musical Instruments , and therefore called the Father of all such as handle the Harp and Organ . The end for which such Delights are used , makes them either tolerable , or impertinent ; and as he that designs them to refresh either his own , or other mens weary Spirits , and to glorifie God by them , deserves commendation , so he that makes them instrumental to feed mens Lusts , or to promote Lasciviousness and Lightness in Conversation , renders himself unworthy of the Name of a Christian ; and therefore those Fidlers and Musicians , who shew themselves at merry Meetings , or promiscuous Dancings , which serve only to pamper the Flesh , and to encourage Extravagance and Luxury , will be able to give but a very sad Account of their Profession ; and if ever they come to take a serious view of their past Lives , will have reason to wish that they had spent that time in mourning for their sins : Christianity , which allows us moderate Recreation , bids us abhor all Delights which serve to render the mind vain and foolish , and alienate the Soul from her true centre , or tempt us to mispend the precious hours , the Almighty hath lent us to work out our Salvation with fear and trembling . 5. Delight in Books , and natural Sciences , such as Astronomy , Physick , Philosophy , Mathematicks , Histories of all sorts , and in searching into the Nature of Plants , Stones , Minerals , Fruits , Juices , Herbs , Gums , Birds , Fishes , Beasts , &c. as it is a thing useful , so it cannot be contrary to the Rules of Christianity ; and though Astrology , as it is abused into telling of Fortunes , and good or ill Success in Businesses , discovering of Thefts and stoln Goods , and knowing future Events , is no proper Object of this Delight , partly , because the Rules are uncertain and imaginary ; partly , because it tempts People to unlawful Curiosities ; partly , because the Scripture forbids these Fears and Hopes , which are grounded upon the Aspect of the Signs of Heaven , and looks upon them as Mistrusts of the Divine Providence ; yet that 's no Argument but that a Man may lawfully with some delight enquire into the Nature , and Influences of the Stars , to see , whether what the World hath talked of them , is grounded upon any Scientifick Principles . I need not say here , that delight in Magick , or the Black-Art , as they call it , is as great abomination in the sight of God , as the Sin it self ; nor can I give any favourable Judgment of delight in Palmestry , because that Art seems to interfere with that self-resignation and dependance upon the Wisdom and Goodness of God , which is required of us ; and even delight in lawful Arts , Books and Sciences , must have its Rules , whereby it must steer its course ; for the Affections may stick too close to delights of this Nature , and the delight justle out our warmer desires after that knowledge , wherein consists Eternal Life . An inordinate delight in Knowledge , was the cause of our first Apostasie ; and it is too often seen that our Ambition to know , slackens our endeavours after a practical love of God ; and while we doat upon speculation , we forget to do that which would make us like our Father which is in heaven . 6. Delight in Drinking and Tipling , must needs be as odious to God , as delight in Wantonness , or Uncleanness , or Lasciviousness , or Lechery , or impure Kisses , Touches , Glances , Passions , Desires , Thoughts , Gestures , Postures and Imaginations , or Feeding our Eyes with obscene Sights , and Spectacles , or filthy , smutty , and lewd Communications , Discourses , Jests and Expressions , &c. For this is to delight in things God hath forbidden , and to take pleasure in that , to which he hath threatned the burning Lake , and the Worm that dies not ; and though Custom hath made delight in drinking fashionable , and he that doth so , is not at all reproached , or thought the worse man for it , yet who knows not , that God's thoughts are not as our thoughts , nor will the Almighty make the Customs of this world his Rule in passing Sentence in the last Day . Not but that a Man may delight in a Cup of Drink , as it is the gift of God , when he is dry , and Nature requires it , and Necessity calls for it ; but there is a vast difference betwixt satisfying the meer Necessities of Nature ▪ and gratifying the Desires of Voluptuousness and Idleness ; to delight in the former , is to preserve , but to delight in the other , is to weaken and destroy Nature ; and where men are at a Loss how to spend their time , and therefore make Drinking their delight and sport ▪ they act like Solomon's Mad-man , who cast Fire-brands , Arrows and Death and said , Am I not in sport ? Prov. 26 18 , 19. Nor is it the example of Gentlemen , and Persons of Wealth and Quality , that will justifie this dangerous Delight at the great Tribunal ; since believing the Word of God is a greate● duty , than to regard our Neighbours practices ; and did the whole World espouse a Vice , this would not absolve a Man from his obligation to obey that known Law , Exod. 23. 2. Thou shalt not follow a Multitude to do evil . The Pretence Men have in this case that they have no Calling or Imployment , or have nothing to do , and therefore must some way or other divert themselves , is as vain and sinful , as their delight ; and the time will come when they will be convinced , that they were under no impossibility to employ themselves in useful exercises , there being innumerable opportunities of doing good , of exhorting , teaching , admonishing , helping , assisting and encouraging our Neighbours , and improving our own Minds , and far better ways of spending our Time , than in drinking , pledging of Healths , talking idly , censuring our Neighbours , pleasing our Appetite , keeping ill Company , and throwing that away upon our Lusts which might with greater satisfaction have been given to Christ's distressed Members . 7. Delight in Cards and Dice , is a Sport , which very few Divines and wise Men do approve of ; and those that have allow'd of it , have given such Restrictions and Limitations , as makes it evident , that they wish it were rather totally left , than practised with so much danger as this delight is commonly attended with . The Council of Eliberis would not admit any person to the holy Communion , that plaid at Tables ; and if the Offender did repent of his Sport , it was a whole year after his Repentance , before they would admit him to the Holy Table ; and to this purpose speaks the Sixth Council General of Constantinople . The Truth is , this delight is a manifest occasion of evil ; and where there is one that comes off without sinning , there are forty that involve themselves in various Transgressions . What wise Man would stand upon a Precipice , when he can walk in a beaten Road ? And where Men love to go to the utmost limit of what is lawful , they commonly fall , and engage themselves to commit Errors they did not think of ; the Holy Ghost therefore hath not thought fit to reveal to us these utmost bounds , that we might keep within the compass of known duties , and by a due distance from what is sinful , preserve our Innocence , and Gods Favour . We blame Children for medling with Knives and Swords they know not how to use ; and why should we be guilty of a Folly and Imprudence we condemn in them ? He that abstains from Cards and Dice , most certainly doth not sin , and who would not take the surest side of the Hedge ? Those Casuists who do allow of this Recreation , make it lawful only with these Provisoes : 1. Provided , that Men play without eagerness , or being much concern'd . 2. That they give no occasion to men to quarrel . 3. That they give all the Money they win to the Poor , or some Pious Use , else it is a sign they do not play for Recreation , but for Gain . 4. That they spend but very little time in it , not above an hour or two . 5. That they avoid all light , vain , and foolish Words , Jests and Expressions . 6. That the End they propose to themselves , be only to exhilarate their Spirits ; that they may with greater chearfulness apply themselves to more useful Labours . 7. That they play without using any fraud or deceit , 8. That they give no offence to them who are weak in Faith. 9. That they do not comply with the sinful Actions , Speeches and Behaviour of those they play with . And with these Restrictions , I question not , but this Recreation may be lawful ; and the same may be said of Bowling , and some other divertisements of this Nature . What some Divines object here , That playing at Cards and Dice , is a thing of the Nature of Lots , and these being things sacred , ought not to be made Jocular , hath not that substance in it , which at first it seems to have ; for though these Games and the Events of them , be things casual , yet every thing that 's casual , is not of the Nature of a Lot , else a mans putting his hand in his Pocket , and taking out what Money comes next to his hand , and dropping it among People that stand underneath , whereby one gets a Shilling , another Sixpence , a third a Groat , must be called a Lot too : But However , Let 's grant , that these Games are of the nature of Lots , how doth it follow from hence , that all Lots are things sacred , because sometimes there is a sacred use made of them , must therefore the use of them be sacred at all times ? There is a sacred use made of Dreams , of Bread and Wine , of Clay and Spittle , &c. But must these things therefore be sacred at all times , and in all places ? As well might a man infer , that all Worship is religious , because some is such ; if it be said , that in Lots there is either a tacit or express imploring of a divine determination ; I answer , that in some Lots there hath been such a thing practised ; but that therefore the same must be practised in all Lots whatsoever , is absurd to imagine . The Apostles indeed , Acts 1. 24. when they cast Lots , add a Prayer to it ; but the additional Prayer is not therefore necessary in all Lots , because some persons upon special occasions have made use of it . A Lot , or casting of Lots , is properly an action of meer Contingency , used to determine a Question by the event , which action , if it be used in things sacred , and of great consequence , may justly be seconded with formal Prayer and imploration of the Divine Direction ; but if used in things civil , ordinary and trivial , there is no need of any such sacred Rite or Ceremony : That God hath a hand in all Lots , is no argument , that no Lot may therefore be jocular ; for God hath a hand in our Laughter , and in other contingent things which are jocular , yet doth it not follow from thence , that they are therefore absolutely unlawful , but only as circumstances , and the abuse of them may make them so . However , my intent is not to turn Advocate for Gamesters , who abuse these Recreations , as much as the Drunkard doth his Wine and strong Liquor . I have therefore limited the Sport , which limitations shew how dangerous the Recreation is , and how he that plays at these Games walks in a manner upon Thorns , and had therefore need walk very cautiously , that some mischief doth not befal him . If the aforesaid Restrictions be observed , it is a sign we make some conscience of our ways , and with David , set the Lord in all places before our eyes . I am sensible , Men will plead impossibility of keeping to these bounds , and pretend that this way they shall have no sport ; but if it be so , and they cannot play without greater liberty or licentiousness , it is not only far better , but necessary totally to abstain from it . He that knows such a Diet will not agree with him , by a natural instinct forbears , and refuses to meddle with it ; and if we know that by such recreations our Souls cannot live according to the strict Rules of Conscience , what can be more reasonable than to shun and avoid them ? Wisdom is as necessary in spiritual things as in temporal ▪ and he that doth not practise it in the concerns of his Soul , as well as in those of his Body , cannot be supposed to be a man of any ardent Devotion . 8. Delight in Feasting , or in going to Feasts , though this seems to be harmless , and some will wonder , why this should be brought upon the Stage , and the lawfulness of it questioned ; yet there are Rocks even in this Delight , which if the Soul doth not shun , it may be in danger of Ship-wrack ; and though its true , that Eating , and Drinking , and Sleeping , and using Physick , where the Body is in danger , are necessary Delights , and such , without which Nature cannot be kept in its due order and health , and aptitude for working ; yet Intemperance may be committed in all these , and consequently , these Delights deserve to be taken notice of , and fenced with sutable Cautions , that we do not exceed our measure . And as nothing is more certain , than that the Voluptuousness of Cleopatra , Heliog abulus , Apicius , and other Gluttons , is a most detestable Vice , so it may justly be demanded , whether Feasting , which borders upon that Voluptuousness , especially if a man take delight and pleasure in it , may not deserve very great circumspection ? Plato looked upon Dionysius as a Monster , because he did eat twice a day ; yet cannot this be a rule , whereby we may give judgment of this Delight , since the Constitutions , Climates , Countreys , and the Complexions and Necessities of Men require various applications of Food and Nourishment . That Feasts are things lawful in themselves , no man of Sense or Reason can deny ; for not only the Examples of holy Men in Scripture , but Gods Command , or Permission to the Jews , Deut. 4. 6. are a sufficient demonstration ; and the Love-Feasts the Primitive Christians used , St. Jude approves of , v. 12. Not to mention that they are Bonds of Union , and Preservatives of Friendship and Respect , and that the universal Consent of Nations doth warrant them . These Feasts , as they are usual either at Inaugurations , or at Nuptials , or upon some other solemn Occasions , or among Friends and Relations , so the Delight a Christian takes either in making them , or in going to them , must be regulated by these following Observations . As to the Party that makes them ; 1. That he do not confine his Invitation to the Rich and Wealthy , and who are able to Feast him again , but extend it withal to the Poor and Naked , to the Blind and to the Lame , according to Christ's Rule , Luke 14. 13 , 14. 2. That he do not make any Feasts for ostentation sake , but with a pious intent of preserving and augmenting Friendship , Love and Charity ; for ambition to be talked of and commended , is against the general Prohibition of desiring vain Glory , Gal. 5. 26. 3. That he do not Feast on those Days on which a Nation Fasts , or Humbles it self , to deprecate Gods Wrath and Anger ; for this is expresly forbidden , Amos 6. 4 , 5 , 6. 4. That he do not study too great Curiousness , or Delicacy in his Dishes , nor bestow too much Cost upon the Entertainment ; for this looks like expecting of Applauses , and catching the Praises and Admirations of Men , which is below a Philosopher , and therefore much more a Christian. 5. That he leave every Guest to his Choice and Liberty , and press no Person to eat or drink more than satisfies Nature , in which particular , Ahashuerus his Practice is to be commended , Est. 1. 5. 6. That he suggest unto his Guests Opportunities to discourse of Subjects grave and serious , either Divinity or History , or something useful to the Publick , or Philosophy , whereby his Friends may receive some Edification ; and this seems to be the purport of St. Paul's Admonition , 1 Cor. 10. 31. 7. That he encourage nothing of Ribald Talk , no promiscuous Dancing , no Ballads , no vain drinking of Healths , no Apish Actions of Fools and Jesters , and give no occasion by Word or Deed to Contention or unseemly Behaviour in any man ; for this were to make himself accessory to other mens sins ; a thing contrary to the Law of Christ , 1 Tim. 5. 22. As to the Party that goes to a Feast , his delight deviates from the Rule of the Gospel ; if , 1. He goes to it with no higher intent than to please , and to fill his Belly with the good Chear he hopes to find there . These are base ends , differ not from those of Brutes , and discover a temper that hath not yet tasted of the Powers of the World to come . It is true , whoever goes to a Feast , goes with an intent to eat there ; but to a Christian Philosopher this is only a subordinate end ; in this he places no felicity , with this he doth not greatly please himself , but a desire to express his respect and affection to his Friend , hopes of hearing or doing some good at such times , and a design by his own Temperance and Sobriety , to teach or invite others to their Duty ; these are the principal ends which make him go : and this is most agreeable , not only to the Rules of his Faith , but to Reason too . 2. His delight grows irregular and sinful , if he sits very long at it ; for hereby much time is lost , and God expresly condemns it , Es. 5. 11. Time , as it is one of the richest Talents God vouchsafes us , so care must be taken , that much of it be not spent upon carnal Satisfactions , which are things too mean to throw away so great a Treasure upon ; and though that time at Feasts and Entertainments is well spent , which is spent in serious and profitable Discourses and Conferences , yet since these are altogether out of fashion , and People think they are not welcome except they may laugh at every Trifle , and speak whatever comes next ; this makes spending but little time at such Meetings necessary ; for the longer this unprofitable spending lasts , the greater grows our Account , and with the Account our Inexcusableness . 3. His delight degenerates , if at such times he be not a strict observer of the Rules of Temperance . Feasts , as they require Guests , so they require Self-denial in the Guests too ; and though I cannot much commend the Custom of the Pythagoreans , who would come to a Feast , and to let men see their victory over their Appetite , depart from it without eating any thing ; yet to eat and drink with great moderation , is at such times the more necessary , by how much the Temptations are greater ; and St. Hierom's Rule in this case , is so to eat and drink , as not to indispose our selves after it for Prayer and Meditation . 9. Delight in Fashionable Cloaths and Habits ; though the great liberty Men and Women take in things of this Nature , hath infected Peoples minds with that stupidity , that few do think it worth questioning whether it be lawful or no ; yet notwithstanding all this , he that shall impartially examine the various Invectives the Holy Ghost makes against this Delight , will think himself concern'd to be more inquisitive in this Point ; Cloaths as they were given , 1. To cover our Nakedness . 2. To keep out Cold and other Injuries of the Air. 3. To make a difference betwixt Men and Women . 4. To consult the health of our Bodies , which being subject to Sweats and Perspirations , are hereby refreshed . 5. To distinguish Men in Places , Offices , Dignities , from the meaner Sort , the Noble from the Ignoble , and consequently to keep up Order in a Common . wealth or Kingdom ; as they were designed by the Almighty for such uses , so we see that where Persons suffer their Affections to delight in the Fineries , and Fashions , and Modishness of them , their Minds are too often drawn away from more excellent Satisfactions , Vanity enters into them , and whatever Formality they may keep up in Matters of Religion , Spiritual things begin to be dull and insipid to them , at least their relish and admiration doth in a great measure decay and vanish . I know not how it comes to pass , but Experience assures us , that Simplicity in Cloaths doth very much cherish Seriousness , as Vanity and Excess in such things doth strangely weaken & debilitate its Force and Power ; and though Cloaths seem to be foreign to Religion , and small , inconsiderable Trifles , yet so it is , that the smaller and the more trivial some things appear , the more insensibly they incroach upon the Spiritual Part , the Soul , and render it earthly and sensual , and therefore deserve our greater cautiousness and circumspection . St Austin therefore is very peremptory : He that is fond , saith he , of outward Splendor , whether in Cloaths , or other things , soon betrays himself that he is in love with the Pomp and Glory of the world nor can such a person deceive any serious man with a shew of Holiness . As it was part of our Saviour's Province to reduce things to the primitive Institution , so , if we reflect , how God ▪ when he cloath'd our first Parents , did not study Splendor , but Necessity ; no● Gayety , but Conveniency ; and made them Coats of Skins , and by so doing ▪ warned us against Pride and Extravagance ; we shall find but little reason to be fond of over-curious and fashionable Habits , especially if we cast our Eyes upon the Original of Cloaths ; for Sin caused Shame , and Shame produced Cloathing . I do not deny , but that it is lawful to make use , not only of a plain and homely Suit , but of richer Vestments and Habiliments ; for since God hath allowed us not only Bread and Water for our Sustenance , but variety of Food , if used with Moderation and Thanksgiving ; so I doubt not , but richer Habits , especially if our Places , Offices , and Stations , and Ranks oblige us to it , may be allowable ; but it is one thing to go rich and gaudy meerly because our condition requires it , another to delight and take pleasure , and great satisfaction in it ; for this insensibly emasculates the Mind , depresses it , and renders it vain and enamoured with the World , Every Man that strives for Mastery , is temperate in all things , saith St. Paul , 1 Cor. 9. 25. It is evident , that we all profess striving for an incorruptible Crown , and if Temperance in all things be necessary in order to it , this Temperance must necessarily appear in our Cloaths , as well as Diet , else the Temperance is partial , and consequently no part of that Wisdom which is from above . A Christian should be the humblest , gravest , and modestest Creature living ; and who can be so irrational as to think that delight in imitating every Fashion , is agreeable to this Gravity , Modesty , and Humility ? and though what Judas said , John 12. 5. was spoke with an ill end , yet it may justly enough be applied to the case in hand ; Why might not such things purely superfluous , be sold , and given to the poor ? That by such things there is Injustice done to the poor , who might be fed with these superfluities , wise Men have complained in most Ages ; In the primitive Church , when Men priz'd Religion at a higher rate , it was a thing very common for persons who were converted , for Women especially , when God was pleased to give them a vehement desire after the felicity of the next Life , to sell all their richer Garments , and feed Christ's poor Disciples with the Money , and for the future , to give that away to charitable uses , which formerly they used to bestow upon their Luxury in Cloathing . They knew they had nobler things to mind , than adorning this Lump of Flesh , which was shortly to be Meat for Worms , and to putrifie in the Grave ; and thought , while they were curious in dressing , and covering their Bodies , they should forget to trim their Souls ; and while their better part and its Beauty engrossed their desires and affections , they were the less curious in the setting out and garnishing of the other . Women , as they are naturally more prone to this Delight , so the Apostles , in giving Precepts about Cloathing , do in a peculiar manner address themselves to them , justly supposing that if it be unlawful for them , Men , who have not ordinarily that inclination nor those temptations to it that they have , ought to think themselves obliged to live above it ; and though I do not think , that in those places broidered Hair , and Gold , and Pearls , and costly Array , are absolutely forbidden , yet they are so far forbid , as they are impediments to Godliness , to Shame-facedness , Sobriety , Modesty , Good Works , and the Growth of the hidden Man in the Heart , and to that Ornament of a meek and quiet Spirit , which is in the sight of God , of great Price ; as is evident from the opposition the Apostles make between the one and the other ; and that delight in such cloaths , is a great Enemy to all these , I need produce no other Argument , but what is drawn from common Experience . That which is usually pleaded for Peoples going rich , and splendid , that by doing so , they set poor men to work , who would be at a loss for a Livelihood , if they did not take off their Commodities , such as modish Laces , Ribbands , Silks , Velvets , Embroideries , &c. is a pretence rather than an argument , and seems rather invented , as a Salvo for Peoples Vanity , than a testimony of the sincerity of their intentions ; for , not to mention , that at this rate men might argue , that Players , Fencers , Bull-baiters , Juglers , &c. would want employment , if men did not go to see their Sports ; were there no persons to take off such things at their hands , men would betake themselves to other trades and callings , and professions . However , in these cases , it 's worth examining our Consciences , whether we wear these things out of compassion to the poor Workmen , or out of Pride , and Delight in the Pomp and Splendor of the World ; and if we deal faithfully with our hearts , we shall soon find , that the pity we pretend to the Workmen , is only a Cloak to cover the secret satisfaction we take in conforming to the World ; and this is evident from hence , that let the Workmen work never so hard , if the thing they make , be not exactly in the Fashion , I see no person so chritable as to take it off of their hands . There is no doubt but a Woman , who is married , is in a great measure obliged to please her Husband , and the Apostle seems to allow so much , 1 Cor. 7. 34. and from hence this Conclusion is commonly drawn , that if it be the Husbands pleasure , that the Wife shall go fine and gaudy , it is her duty to obey ; nor do I perceive , that Divines do ordinarily find fault with this Conclusion ; for fine Cloaths being things in themselves indifferent , lawful , or unlawful , according to the End and Design Men and Women have in them , and the use they make of them ; if the party's Conscience that wears them , bears her witness , that not out of any delight or satisfaction , or secret pleasure in such Gauds and empty things , but meerly out of obedience to Her Husband , she both buys and puts them on , much may be said in her Justification ; for though this desire in her Husband may be irregular , and an Argument that he hath no very great sense of Religion , yet the thing being in it self indifferent , the Wife in this case may lawfully comply , as Mothers and Nurses please froward Children by whistling , or singing a Childish Tune to them . It was from hence , that Queen Esther professes to God in her Prayer , that it was not any fondness to that rich habit she wore , or any delight she took in it , that made her put it on , but a desire to comply with the King ; and that , as to the Cloaths themselves , she looked upon them as menstruous Rags . So that the Result of all is this : Rich Cloaths may be worn , 1. Provided that we do not wear them out of emulation , with an intent to vye with our Neighbours , or to let them see , that we have as much Money , and can afford it as well as they . 2. Provided that all Pride and Ostentation in things of this nature be laid aside , and that we do not think our selves the better Men for these Accoutrements , nor despise others , who either will not , or cannot imitate us . 3. Provided that we do not make them Allurements to Lusts , or Baits of Vanity , nor wear them to attract the Applause , and Courtship , and Commendations of Spectators , nor hope to be therefore admired by the Croud , or Men of little consideration , nor seek to deceive others by this outside , thereby to obtain our base and sinister Designs . 4. Provided that the Place , Calling , Office and Dignity in the Kingdom or Common-wealth we live in , require it . 5. Provided that we spend but very little time in putting on such Habits . 6. Provided that in the putting of them on , or wearing of them , we reflect much on the Nobler Garb of the King's Daughter , which is all glorious within , and how far greater satisfaction it is to be cloathed with the garment of Righteousness and Humility . 7. Provided that we do it only to please those whom God hath made our Superiors and Governors , whether in the Civil or Oeconomick State. 8. Provided that in these Habits we behave our selves with that Modesty , Gravity , and Gentleness , as becomes Christians . 9. Provided that we do not go to the extream of every Fashion , but keep within the compass of these Modes , and imitate the most religious , and the most moderate persons . 10. Provided that we do deny our selves in the number of them , and bestow the superfluous upon those that want them more than we , or give something equivalent to such as are in straights and necessities ; in a word , that we do not forget to cloath the naked , nor hide our selves from our own Flesh , as God speaks , Isa. 58. 7. With these Restrictions I doubt not , but rich Cloaths may lawfully be wore , though still I say , that the plainer and more modest our outward Habit is , the nearer we approach that Christian Simplicity , which God hath the greatest value for . But for any delight in splendid Habits , or being pleased , or tickling our Fancy and Imagination with them , that 's a thing which no serious Christian can allow of , and the Primitive Believers were so peremptorily against it , that they scarce looked upon such persons as Christians . To this purpose , St. Cyprian doth very pathetically address himself to the Virgins of that Age. Some of you , saith he , are rich , and abound in Wealth , and these pretend that they may lawfully make a shew of their Riches in their outward Dress , and use those Blessings God hath given them . But be it known to you , that she is properly rich , that is rich toward God , and she only wealthy , who is wealthy in Christ Jesus ; these are the true Riches which are Spiritual , Divine , and Heavenly , which ledd us unto God , and are like to continue with us in the presence of God for ever : But as to other things which are pleasing to the world , and remain in the world , those ought to be despised as much as the world it self , whose Pomp and Glory we then renounced , when in our Baptism we gave our selves up to God. St. John therefore adjures us . Love not the World , nor the things that are in the World ; for if any man love the World , the love of the Father is not in him ; for all that is in the World , the Lust of the Flesh , and the Lust of the Eye , and the Pride of Life , is not of the Father , but is of the World , and the World passes away , and the Lust thereof , but he that doth the Will of God abideth for ever , 1 Joh. 2. 15 , 16. Therefore Divine and Eternal Objects must be pursued , and all things done according to the will of God , that we may tread in our great Masters steps . Thou saist thou art rich , but St. Paul answers the Objection , and confines thy Garments and Habit to certain bounds , and so doth St. Peter ; and if they oblige even Wives to the observance of this Rigor , and Ecclesiastical Discipline , who have somewhat to plead for themselves , because they must please their Husbands , how much more is a Virgin tied to live up to these holy Rules , who hath no excuse for her gaudy Dress ? Thou saist , thou art rich , and canst afford it ; but all that thou canst do , is not therefore lawful to do , nor must the luxurious desires of the Flesh , which rise only from Ambition , go beyond the Limits of Virginity , since it is written , All things are lawful , but all are not expedient . Thou saist , thou art rich , and therefore thinkest thou maist use what God hath bestowed upon thee ; use it in the name of God ; but then use it to such things as God hath commanded . Let the poor find that thou art rich ; let the needy feel 〈◊〉 it thou dost abound ▪ gain the favor of thy God by thy Patrimony , feed the hungry Jesus , and lay up thy treasure there where Thieves cannot break in and steal ; get thee Possessions , but let them be Celestial , such as the Moth cannot corrupt , nor Rust eat away , nor the Hail destroy , nor the Sun dry up , nor the Rain melt away : Thou sinnest against God , if thou thinkest thy Riches are given thee not to make a wholesome use of them : God hath given man a Voice , must he therefore sing amorous , and undecent , and obscene Tunes with it ? God hath made Iron , must thou therefore murther men with it ? And because he hath vouchsafed unto us Frankincense , and Wine , and Fire , must we therefore sacrisice to Idols ? Or , because thy Herds and Flocks are great , must thou therefore commit Idolatry with them ? Riches are great Temptations , except they be employed to pious uses . In Scripture the Where of Babylon is brought in array'd in Purple and Scarlet Colours , and decked with Gold , and Precious Stone , and Pearl , and her Judgment is said to be great and terrible ; and the Prophet Esaias threatens a fatal humiliation to the Daughters of Sion , because of their Bravery ; when they were exalted thus , they fell , being trimmed thus , they deserved to have their Perfumes turned into a stink ; being deck'd with Silk and Purple , they could not put on Christ ; being adorned with Bracelets and Jewels , they lost the true Ornaments of their Hearts and Consciences ; Who would not shun that whereby others have perished ? Who would desire that which hath been a Sword and Arrow to others ? If a man should drop down dead upon drinking of a Cup , we should conclude it was Poyson that killed him ; and what stupid Ignorance of the Truth must it be , what madness to be fond of that which hath always done , and still doth hurt , and to imagine thou shalt not be undone by that , whereby thou knowest others have been ruined ? Thus far St. Cyprian , who lived about the year of our Lord 248. an eminent Bishop , and who afterwards died a Martyr in Christ's Cause , and in all probability spoke not only his own sense but the judgment of the Universal Church in this Point , I will conclude this Subject with a Passage out of Tertullian , St. Cyprian's Master , who thus reasons the Case with the Women of his Age : What means that saying , Let your light shine before men ? Why doth our Lord call us the light of the World ▪ Why doth he compare us to a City seated upon a Hill , if we shine not in darkness , or do not stand up among the drowned part of the World ? If thou hide thy candle under a Bushel , thou must needs , being left in the dark , be subject to numberless assaults . These are the things which make us lights of the World , even our good works . True goodness is not enamoured with darkness , but rejoyces to be seen , and is glad to be pointed at . A modest and shame-faced Christian doth not think it enough , that he is so , but he delights to appear so too ; for such must be the fullness of his vertues , that it may burst out from the mind within , to the habit without , and press from the conscience to the outward man , that men from without may see what store , and treasure he hath in the secret recesses of his Soul. Voluptuousness , and Wantonness must be renounced , for by these the Vertue of Faith loses its masculine vigor . I doubt the hand that hath been used to Bracelets , will never endure the sturdiness of a Chain for Christ Jesus ; nor can I apprehend , how the Knee used to a soft Garter will be able to endure the Stocks , or Racks for the Gospel ; and I very much question , whether that Neck which glistered with Pearls , and precious Stones , will ever yield unto the Sword of persecution ; therefore my beloved , let 's chuse hard and uneasie things and we shall not feel them , let 's forsake the pleasant things of this World , and we shall not desire them ; these are the Anchors of our hope ; let 's lay aside these outward gayeties , if we aim at the Wedding Garment in Heaven ; let not Gold prove the object of our love , by which the sins of Israel are expressed ; let 's hate that which hath undone the Patriarchs , and was adored by them after they had forsaken the fountain of living waters . Come forth beloved , and set before you the rich attire of the Prophets and Apostles of our Lord ; take your fairness from their simplicity , your blushes from their modesty , paint your eyes with their shamefacedness , and your lips with their self-denial in speaking ; instead of Pendants , insert in your ears the word of God , and let your necks bear the yoke of Christ Jesus ; submit your heads to your own Husbands ▪ and then you 'll be dressed like Christians ; employ your hands about Wool , and as much as you can , keep at home , and this will render you more amiable than Gold ; Clothe your selves with the Silk of Innocence , with the Velvet of Holiness , and with the Purple of Chastity , and thus adorned , God will fall in love with you . 10. Delight in Painting and Patching , and artificial meliorations of the Fate and Skin , to please and delude spectators , or to draw others into admiration of our persons , as it is a thing which the very Heathens have condemn'd for reasons drawn from the light of nature , so it is almost needless to discourse of it , or to batter it with Arms and Weapons out of the Magazine of the Gospel . This Delight hath in most Ages been infamous , and the thing it self counted incongruous with the Law of our very Creation . The Fathers of the second , third and fourth Centuries , derive the Original of it from the Devil , and will allow nothing of this nature in any person that looks like a Christian . It is a sign that the Spirit of Christ doth not dwell in a person that dares delight in such Vanities ; for that Spirit inclines the Soul to other things , makes her regardless of Beauty and external Comeliness , obliges her solicitous about inward Accomplishments , and how she may please him that died , and hath purchased an eternal Salvation for her ; and it 's enough , that he that hath not the Spirit of Christ , is none of his . A Soul that hath the Spirit of Christ , hath other things to do , than spend her time and care in mending the Face ; for they that are after the Flesh , do mind the things of the Flesh ; but they that are after the Spirit , the things of the Spirit . And what are the things of the Spirit , but setting our affections upon the things which are above , meditating of the purchased possession , longing after the light of God's countenance , despising the world , self-denial , taking up the Cross of Christ , a transcendent love of God , a burning zeal to his Glory , laying up in store a good foundation against the time to come , growing strong in the Lord , and in the power of his might , resisting temptations , growing in Grace , labouring after a greater hatred of sin , a greater fore-taste of Heaven , a greater conformity to the Will of God , a greater sense of the love of God , &c. And he that in good earnest minds these things , will have no great desire to busie himself about such pitiful , trivial and impertinent things ; these will be trash and dirt to him , and his Soul will soar above them , and scorn them , as the Devils Lime ▪ twigs , whereby he lies in wait to deceive . And though I will not deny , but that a man in case of danger , and when his Life is in jeopardy , or when he would pass through a party of his Enemies , may lawfully disguise himself , and by Art change and alter his Countenance , that he may not be known ; and though a man who hath lately had the Small Pox , or hath been Sun-burnt , or whose Face hath been parch'd with Wind , may lawfully take care by ordinary helps to reduce his face to his former , or native colour and complexion ; and though we do not judge it against the Law of God , to hide some great Blemish or Defect in the Face , whereby Spectators may be offended , and particularly Women that are with Child , frighted ; and though it is not inconsistent with the Rule of the Gospel , to wash the Face when dirty ; yet all those Pains and additional Washes , and artificial black Spots , whereby Men and Women endeavour either to set off their complexion the better , to give themselves a more pleasing Colour , or to mend their Meen , or to make themselves look more beautiful , or to attract the Eyes , and Admiration , and sometimes the unlawful Amours of those they converse withal , are things which a Christian must be a stranger to . When I say Men , it is not without reason ; for we read of such a Beast as Paul , the Second Pope of Rome , who whenever he went abroad , painted himself , that the Beauty of his Face might in some measure be answerable to the Comeliness of his Stature , which was procere and tall ; and it is to be feared , that this Effeminacy dwells in too many Persons of the Masculine Sex at this day : However , as Women are usually more faulty this way , than Men , so they give us but small hopes to believe , that they are Heirs of Heaven , while they are so industrious to please their Acquaintance and others here on Earth . St. Paul would not please Men , no not in the Ceremonies of the Law , which were things formerly commanded by God , thinking it unworthy of a Christian , that had been freed from that Yoke by the Son of God ; and how unworthy must it be then to please Men in things which God hath never commanded , nay by many hints and places discovered his dislike of ? How justly may God look upon it as Presumption , to alter that Face which he thought fit to create in that shape it is of ? And what is it but contending with our Maker , and expostulating with the Potter , Why hast thou made me thus ? and controuling his Art and Wisdom , while not content with the Countenance he hath given , we seek to appear in a better ? As we are Christians , Sincerity must be our Character , not only in heart , but in the outward behaviour ; and what Sincerity can there be in cheating Men with our Faces , and to make them believe that to be natural , which we know is counterfeit and artificial ? We that are naturally prone to Pride , and Levity , and Lightness of Deportment , had not need encourage it by such Incentives , and put Oyl to that Fire , which , without great help is apt to burn into Hell. We shall meet with impediments enough from the World and the Devil , in our spiritual race ; it is madness therefore to encrease those Obstastacles by new inventions of our own , and we that know how apt every thing is to damp our holy Fervors , had not need make use of such vanities to extinguish them . In the whole Scripture we read of no Women that ever painted themselves , but one that was cursed to a Proverb , even Jezabel , 2 Kings 9. 33. And Eusebius makes mention of a great instrument of the Devil , whereby he sow'd Heresies in the Church , that used this Trade , viz. Maximilla . Even among the Heathen , those that did so , were none of the best Fame and Credit in the World , such as Poppoea , Nero's Wife , and others ; and in holy Writ , for the most part this delight is described as meritricious , and a quality of Strumpets and Harlots , as we see , Ezek. 23. 40. And certainly neither these Examples nor Descriptions can be any great ●nticement to a Christian to imitate such infamous Patterns , who is to remember those who have spoken to him in the Name of the Lord , and to follow their Faith , considering the end of their convversation , Heb. 13. 7. It was an excellent Character St. Gregory Nazianzene gave of the pious Gorgonia ; No Gold , saith he , adorned her Temples , no flaxen hair , no borrowed locks , no artificial curles flew about her sacred head , no flowing mantles , no transparent vails , no looser garb that wanton'd in the Air , no costly stones vying with the brightness of the Stars , no Painters Arts help'd to grace her noble frame , no operator assisted her to countermine the work of God in her , and by deceitful colours to hide the curious fabrick of her Face , or to prostitute the divine shape that was in her , to wanton and impurer eyes , or to vitiate her natural Image , which was reserved for God and another World , by an adulterous , fictitious Beauty . But even then , when she was acquainted with all the tricks and modes of ornaments , she would acknowledge and own none but what her Piety , and the Harmony of her Soul did give her . No other Red pleased her , but what her modest blushes caused ; no White but what fasting and abstinence brought into her Cheeks ; and as for Painting and modish Looks , and borrow'd Beauty , she left those impertinencies and vanities , to actors and Ministers of the Stage , persons who have forgot to blush , and are ashamed of nothing so much as of sobriety and gravity . This is an example for all Christian Women to write Copies by ; and though the age we live in , hath long ago learned to despise this self-denial , as a starcht formality and precise niceness , yet that doth not make it of less value before Almighty God , who sees with other eyes , and is resolved to rectifie these wilful mistakes , if other means here on Earth will not do it , with Eternal Vengeance . To this purpose St. Cyprian , Art not thou afraid , vain Woman , who makest use of Paint , and Washes , and such other curious fooleries about thy Face , art not thou afraid that thy Creator , when thou comest before him , will not know thee , but exclude thee rather from the promised Inheritance ? May not he reasonably use the language of a Censor , and a Judge , and say ▪ This is not my Creature , here I see nothing of my Image ; Thou hast polluted thy skin with false applications , the hair I gave thee is changed by Adulterous colours , thy face is nothing but a lie , the figure of it is corrupted , it is another thing than what it was ; how canst thou see God , when thou hast not the looks God gave thee , but infected rather by the Devil ? Him thou hast follow'd , thou hast imitated the old Serpeut , thou hast borrowed thy Ornaments from thine Enemy , and with him thou must burn . O my Friends , are not these thing to be considered by God's servants ? A●● not these things at which they may justly tremble day and night ? Let those who ar● married and flatter themselves , that they do it in complisance to their Husbands ▪ look to it , and see whether they do not in making such excuses , accuse themselves of being partners in the sin ; and as for Virgins and Maids who use these unlawful arts , I cannot reckon them in th● number of true Virgins , but judge rather , that they ought to be removed from other young Women , like so many rotten sheep , that they do not infect others by their corruption . In vain do people plead here , that the Apostle , 1 Cor. 12. 23. allows us to bestow more abundant honor on those members of the Body , which we think to be less honourable , and therefore a homely Face may be trick'd up with suitable paints , and spots , and washes ; for not to mention that the Apostle by those members doth not mean the face and cheeks , but such as modesty bids us conceal ; The honour there spoken of , cannot be understood of paints and washes , for they are no Ornaments , but dissimulations and deceptions , and the honour that is allow'd to such uncomly parts , is hiding of them from the sight of Men , which I suppose such vain persons will never practise on their Faces . And what if the ingredients of such Fucus's be Gods Creatures , so is poison too , and yet we see few persons so mad , as to make use of it so as to drink it , nor doth it signifie much , that persons may have a good end in all this , since we are not to do evil , that good may come out of it . It 's granted , that natural beauty may provoke spectators to lust , and lascivious desires , as well as artificial , yet from thence it follows not , that therefore the artificial ought to be allow'd of , as well as the natural , for there is not the same reason for the one that there is for the other ; the natural , God bestows and cannot be blamed , nor did the person that hath it spend time , and pains , and care to get it ; the artificial as people cannot endeavour after it , but their corrupt minds and affections must prompt them to it ; so it argues discontentedness with what God hath thought fit to give them , and an itching desire to deceive the unwary spectator . And suppose natural Beauty allures and tempts voluptuous Men , must therefore more evil be added to the former ? must people therefore increase temptations with artificial Beauty ? Is not the World bad enough ? And must it be made worse ? Must sin be therefore multiplied , and the sickly minds of carnal men , more and more distemper'd ? Is it not enough that natural Beauty is so dangerous ? and shall we encrease the danger by tricks and artifices ? St. Chrysostomes advice here is very seasonable ; Consider I beseech you , Sarah and Rebeckah , and such Matrons , who have all undervalued this vanity , and Leah , tho' she was not handsom , nor so well beloved as Rachel , yet used no art to make her so , but the lineaments , and features of her face remained as nature had disposed them , nor was she at all concerned at her homeliness , though educated by Parents who were Pagans and Idolaters ; and shalt thou whose head is Christ , and who pretendest to be a Believer , approve of these inventions of the Devil ? Dost not thou remember the water that was sprinkled upon thy face in Baptism , nor the Sacrament whereby thy lips and tongue were blessed ? Didst thou seriously think of this , whatever fond desires thou mightest naturally have after such dangerous Ornaments , thou wouldst not dare to fulfil them ; Remember , thou didst vow to be conformable to Christ Jesus , and thou wilt hate this deformity , for he delights not in these deceitful colours , but requires a sublimer Beauty , even that of thy Soul and Spirit ; why shouldst thou attempt a thing so vain , so needless and superfluous ? There is no defect in any of Gods works , nor is there any thing that stands in need of thy making it better than it is ; none dare add any new strokes to the Picture of a King , and if he dares , h● smarts for it ; when thou darest ad● nothing to the workmanship of Man● art not thou afraid to make Gods work better than it is ? Doth not the fire of the burning lake come into thy mind , and dost not thou think how thy soul will one day be totally forsaken , whose concerns thou must needs neglect now while thou appliest all thy care and study and thoughts to thy body ? Why do I say , thou neglect est thy soul ; thy very body doth not enjoy what thou wishest for , which is evident from hence , because , while thou seekest to be handsom , thou dost really appear homely ; thou seekest by this to please thy Husband , whereas it cannot but be a grief to him , no● is it he only that blames thee , but others also do despise thee . Thou would est fain appear young , but thy very paint hastens old Age ; and whereas thou fanciest that this will make thee look glorious , thou dost but prepare for thy shame . But why do I mention things of this nature , while I forgo the greater arguments , as that thou offendest God , underminest modesty , raisest jealousie , and makest prostitute Women thy patterns . All which being laid together , I beseech you despise these hellish Ornaments and unprofitable arts , and renouncing this formosity , or rather deformity , learn to be ambitious of that Beauty , which Angels do desire , which God is enamour'd with , and which cannot but be pleasing to your Husbands too , that having spent and led your life honourably here , you may attain at last to everlasting Glory . 11. Delight in Dancing is another common Recreation , and though Dancing in it self , as it is an agility or motion of the Body , whereby the body is preserved in health , and vigor , cannot be said to be unlawful , no more than singing and exercising the tongue ( not to me●●●on that agility of body is a gift of God , ●nd if it be moved and exercised with observing time and measure , there is nothing in the word of God directly or indirectly against it ) yet the manner and use , and the ends and designs of it , make a very great difference in the lawfulness and unlawfulness of it . That David Danced before the A●● of God , to testifie his joy , and exultation at so great a blessing , we read , ● Sam. 6. 14. and Michaels despising him for it is noted as an errour , for which by a Divine judgment she was doom'● to be childless ; v. 23. which shews that God approv'd of that expression o● his joy , and the Prophets of Israel permitted the Women to Sing and Dance and to answer one another , Saul hath slain his thousands , and David his te● thousands , 1 Sam. 18. 6 , 7. a custom which in all probability they had learned of Miriam the Prophetess , the Sister of Aaron , who after the victory over the Aegyptians took a Timbrel in her hand , and all the Women went out after her , with Timbrels and with Dances , Exod. 15. 20. But then this Dancing was still upon a Spiritual account , with an intent to praise God , and to glorifie him not only in their souls , but bodies too ; and besides , the Women Danced by themselves , and the Men by themselves without mixing one with another , and only upon extraordinary occasions , when Gods power and goodness was to be Celebrated , and the younger sort were to be incouraged to chearful Hallelujahs , which is an argument , that Dancing out of wantonness , or promiscuous Dancing , Men and Women Dancing together to please spectators , and to divert themselves , hath no warrant from the sacred Oracles . This is the reason why mixt and lascivious Dancing hath been condemned , not only by the Primitive Fathers , but by almost all the Reformed Churches ; nay the more serious sort of Papists look upon it as a thing intolerable among Christians . He that will not wilfully blind his eyes , must necessaryly see , that this mixt Dancing had its original from the Heathens , who Worshiped their Gods by such extravagant motions , and there are not a few precepts in the Gospel , which forbid us to work the will of the Gentiles , and to live in the Flesh , to the lusts of Men , as St. Peter phrases it , 1 Pet. 4. 2 , 3. And indeed he that will impartially consider the extent of that Chambering and wantonness , St. Paul speaks against , Rom. 13. 13. must confess , that this mixt Dancing , as it is usually practised , is comprehended under it . To any man that reads the Scripture with attention and soberness , it will appear very evident , that nothing is pressed more by the Apostles , than gravity , modesty and great decency in our postures , actions , speeches , cloathing and behaviour ; and how this mixt and jovial Dancing , is agreeable to all this , no sober man can easily imagine . That this mixt Dancing , though not necessarily and naturally , yet for the most part through the vitiousness and corruption , that is in the generality of mankind , is an apparent occasion of lasciviousness and levity , and impurer lusts , and an incentive to effeminateness , pride and vanity , is a thing past controversie , and then sure Christianity can give no encouragement to it . The usual concomitants of this sport are drinking , foolish and frothy talk , and other immodest postures and actions , so that to plead for it , is to plead for an accumulation of sins and enormities . And what doth this sport betray , but a weak , soft , easie , vain and empty mind ? What snares are hereby laid for spectators to entertain evil and dangerous thoughts , which too often hurry them on to impurer enterprizes , and when so many Councils , Synods , and wise and learned men have apprehended the danger of it , writ against it , preached against it , made it their business to enquire into the nature of it , and upon examination of its tendencies and consequences , have loth publickly and privately represented it , as improper for Christians , and an enemy to that seriousness , which ought to be their essential Character ; it must be either pride or stupidity , that makes men stubborn or careless under such censures . And is it probable , that people who never studied the point , or at the best , survey'd , and look'd into it negligently , should be so well able to judge of it , as those who upon weighing what can be said for and against it , have at last concluded and infer'd the undecency , and unlawfulness of it ? The Romans when they were yet Heathens , counted Dancing a very dishonourable thing , and Salust tells us of Sempronia , that she was more than ordinarily vers'd in Singing and Dancing , which , saith he , was more than became a grave and honest Matron ; To this purpose Cicero affirms of a good man , that rather than dance before spectators , he would lose a very considerable Legacy ; it was laid to Lucius Maraena's charge , as a crime , that he had Danced when he was in Asia ; and Cicero observes upon that passage , that no man sure would Dance , that was any way sober , it being the Quality of a Madman , and therefore among the errors , and misdemeanours , he objects against Anthony , he brings in Dancing for one . These were the thoughts of the Heathen Sages , before the flood-gates of debauchery were open'd , and while Rome retain'd somewhat of her ancient sobriety ; and what witnesses will such Men be against Christians , who are taught to go beyond Heathens in gravity and sobriety ? What if this mixt and promiscuous Dancing , be not expresly forbid in Scripture ? no more is the belief of Mahomets riding upon his Alborach or white Steed to Heaven , no more is the Doctrine of Transubstantiation , and the Mass , and the Popes Triple Crown , Purgatory , and the Immaculate Conception of the Virgin Mary ; yet what serious Protestants will infer therefore , that these are lawful Doctrines and Positions ? It 's enough , that there are such lessons set down there , which any rational Man may easily conclude to be inconsistent with such recreations . It 's enough that the Apostle forbids all those things which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Feasting mixt with Dancing , Gal. 5. 21. we translate the word revelling , but it includes the extravagant action of mixt Dancing whereby lusts and vanities are kindle● or encouraged in the minds of men ▪ and he asserts , that they that use such things , or delight in them , shall not inherit the Kingdom of God. Nor will it avail here to say , that if any lascivious and impure desires be raised by this mixt Dancing , Men and Women one with another , that this is only by accident , the thing it self may be harmless enough ; for in things of Morality , and where Conscience is concern'd , we must not always take our measure by the nature of the thing , but very often by the humour and temper of sinful Men , that make use of it , as the learned Peter Martyr very well observes ; for let 's grant that here and there a sober Man may be found , who can with the greatest chastity of mind be both a spectator , and an actor of such promiscuous Dancings , but what becomes all this while of the multitude , and of the greatest part of Men and Women , which are present at such sports , who cannot , will not keep within bounds ? so that in this case we are not to respect what may possibly be done , but what for the most part uses to be done ; In things of a moral nature , we must not go to the very edge of that which is lawful , but keep within a considerable distance of it , for the nearer we come to the utmost bounds , the nearer we approach to that which is unlawful , which is the reason , why the Apostle bids us avoid the very appearance of evil , 1 Thess. 5. 22. I do not deny , but Men may do worse , but what necessity is there for their doing that which is bad , to avoid that which is worse ? Must I therefore slander and abuse a Man , because it is a less sin than to murther him ? I know such Doctrines are usually branded with the name of foolish preciseness , but sure I am , they are agreeable to that wisdom which is from above ; and he that means to arrive to this wisdom , must of necessity become a fool , a fool in the eyes of World , and that must be a Christians greatest glory ; for know ye not that the friendship of the World is enmity with God● whosoever therefore will be a friend of the World , is the enemy of God , Jam. 4. 4 ▪ upon which words Antonius thus paraphrases ▪ A friend of the World is he that loves the pomp , the lasciviousness , the pride and vain glory of the World , and h● that will please Men in things of this nature , things usually found in promiscuous Dancings , becomes an enemy of God. Ludovicus Vives tells us of some poo● Indians , that were brought from th● farther parts of Asia , who seeing some of our Europeans Dancing together ▪ wonder'd what madness and fury ha● possess'd them ; indeed he that shoul● stand upon a Hill afar of , withou● hearing any Musick , and see people skip about , and sometimes beat th● Earth with their feet , sometimes li●● themselves up into the Air , sometime● in such a posture , sometimes in another , could think no less , than that they were forsaken of their reason . I need not here alledge any examples of Men and Women , who have found by sad experience , what a sad Exit their Dancing and revelling hath had , how in the Ball , which Lodowick the design'd Arch-Bishop of Magdeburg gave his kindred and relations , the house fell upon the Dancers heads , and crush'd the Burgemaster and his friends to death ; nor how that vertuous Virgin in Famianus Strada was ravished in a Ball. The misfortune that befel John the Baptist through the jocular Dancing of Herodias , ought to fright devout persons from having any esteem and veneration for it ; upon which passage St. Chrysostom thus comments , Where there is lascivious Dancing , there the Devil is always present ; God hath not given us feet for Dancing , but to walk modestly , not to skip like Camels , but that we might be fit to stand one day in the Quire of Angels ; If the body be deformed , or disfigured by such leaping , how much more the soul ? such Dances make the Devil Dance , and this way men are cheated by the Ministers of darkness . It were endless to rehearse here , what Men of learning and wisdom have said against this sport ; one passage out of Cornelius Agrippa may serve for all ; Nothing can be more ridiculous than promiscuous Dancing ; This lets loose the reins of wantonness , is a faithful friend to sin , the great incentive to uncleanness , an enemy to chastity , and a recreation unworthy of rational Men. Here many a Matron hath lost her honour . here many a Virgin hath learned that which she had better been totally ignorant of ; From hence many have come away worse than they were , but none better . 12. Delight in seeing Stage-Plays must not be omitted here ; and how far this delight may be allow'd of , and how far detested , I cannot shew you better , than by giving you the contents of a Letter , I formerly writ to a young Gentleman upon this Subject . SIR , THough you did pitch upon none of the best Casuists , when you sent your case to me ; yet since you have thought fit to ask my opinion , whether it be lawful to go and see a Play , a thing our Gallants are so exceeding fond of , I must crave leave to tell you , that in the Primitive ages of the Church , such a question from one who professed himself a follower of the Holy Jesus , would have been looked upon with no very pleasant aspect , they supposing that every Christian , who knew , or was sensible into whose name he was Baptized , understood , that things of this nature are as foreign to Christianity , as lasciviousness and wantonness , and as contrary to the design of our noble Religion , which is to plant a Spiritual Life in us , as wallowing in voluptuousness or luxury . But the Times are altered , and our Virtuosi have allowed of it , and what men in former ages scarce thought fit to be named among Christians , this hath made not only convenient , but in some respect necessary , and essential to a person of Quality ; so that this Question as the case stands , may with some justice be ask'd , and even a very sober person may now with some reason demand , whether there be any harm in beholding these dramatick representations ? And here I would not be thought so rigid , or foolish rather , as if I believed no representation of History , or Mens actions in the World lawful , for that would be directly contrary to Christ's own practice , who instituted a Sacrament to represent his death and passion by , and to keep up the remembrance of it to the Worlds end ; and tho' this is not acting things to the Life , yet it at least imports so much , that something Historical may be represented in lively and significant Characters , the management of which must be left to the prudence and discretion of sober Men. But then these representations must be restrain'd altogether to vertue and goodness , and such accomplishments of the Soul , which the wisest & holiest Men in all ages , have been desirous and ambitious of ; and though vertue cannot be well either discoursed of , or represented without its opposite vice , yet such is the nature of vice , such the unhappy consequences of it , that if either the pleasure , or ease , or prosperity and success of it be shewn and acted , tho' but for a few minutes , whatever Fate it ends in , it 's so agreeable to the corrupted tempers of Men , that it leaves a pleasing impression behind it ; nor is the after clap or doleful Exit of it , strong enough to prevent a liking or satisfaction , especially in the younger sort , who are generally more taken with its present content and titillations , than frighted with its dull and muddy conclusion ; for while its present success , and sweetness is acting , the Cupid strikes the heart , and lays such a foundation there , as mocks all the death and ruine , it after some time doth end in ; I doubt not , but the joys of Angels , and the triumphs of glorified souls might be acted to the life , and great good might issue from the gaudy Opera , and if justice , patience , sobriety , humility , and contempt of the World , with all the garlands , and solid joys that attend them , were represented with their future recompense , in a serious way , without jesting or raillery , not a few Men and Women might be signally edified by it , their affections raised above their ordinary level , and their courage kindled to press towards the noble prize ; but then there must be nothing of the present amiableness of vice mingled with the Scenes , for tho' vice must almost necessarily be named in these living Landskips , yet it should be only named , and never named but with horror , and the generosity and grandure of vertue only acted to the life , for indeed nothing is fit for action , or imitated but vertue ; vice should never appear but in its ugly ▪ shape , for if you dress it in its shining Robes , tho' it be but for a quarter ▪ of an hour , such is the venom of this Basilisk , it breaths a poisonous vapour , both on the Actor and the Spectator , and while the one comes to see sport , and the other to get money both go away from the Theatre worse than they came ; and tho' both come away laughing , yet both prepare for bitter mourning and lamentation . I have shewn you what Drama's may be useful and commendable ; but Sir , all this differs very much from the modern plays , the aforesaid question relates to , these being things fitted for vanity and luxury ; for in these , though the punishment of vice , and rewards of vertue are represented to the life , yet it 's done rather with advantage to the former , than to raise the credit of the latter , and the effect shews it , viz. the corruption and debauchery of youth , and persons of all sorts and sizes , which I shall more largely speak of in the sequel . The Plays we speak of , are suited to the loose humour of the age , which seems to hate all things that are serious , as much as Rats ▪ bane , & delights in nothing so much , as in jests and fooleries , and seeing the most venerable things turned into ridicule : Here no play relishes but what is stuft with love tricks , and that which makes people laugh most , is the best written Comedy ; wantonness is set out in its glittering garb , and the melting expressions that drop from its lips , are so charming to a carnal appetite , that the young lad wishes himself almost in the same passion and intrigue of Love , he sees Acted on the Stage , it looks so pleasant end ravishing . Here Religion is too often traduced , and through the sides of Men that differ from our Church , the very foundation of Christianity is shaken and undermined ; not but that Hypocrisie in Religion ought to be severely lash'd , but then it must be done in a grave , becoming and serious way ; such as Christ and his Apostles used against the painted Sepulchres , the Pharisees . The Stage hath that unhappy character , that it is looked upon by the generality , as the grand place of divertisement : Men come thither not to learn , but to be merry ; and since acts of hypocrisie look so very like acts of true Religion , the danger is , that while you raille the counterfeit , you hurt the Original , and while you dress the Image in a fools Coat , the substance suffers in the ridiculous representation . So that here Men and Women are insensibly poison'd , and the good thing they see made aukward in an enemy , in time looks but odd and strange in a friend , and by degrees the vertue , is hated in good earnest , because one that was in the habit of an hypocrite , did practise it . Here few sacred things are spared , if they serve to make up the Decorum of the Act , and Heathenism is reduced into Christian territories in a pleasant way . The Pagan Gods must make the Drama great , and while these are in all the Actors mouths , the licentious spectator in time applies that to the true , which the fond Poet ascribed to fictitious Deities . Here the supream Creator is too often reviled through the ill language that 's given to Heathen Numens , and things that savour of real piety , rendred flat , insipid and impertinent ; here all that may raise the Flesh into action and desire , is advanced , and whatever serves to lay reason asleep , and to exalt fancy and imagination , and the glory of the World , is made the proper object of admiration ; Here all th● wanton looks and gestures , and posture● that be in the mode , are practised according to art ; and you may remember , yo● have seen people when dismist from a Play , strive and labour to get that grace and antick meen , they saw in the Mimick on the Stage ; Here men swear and curse , and actually imprecate themselves , and tho' they do it under the name of the person they act , yet their own tongue speaks their sin , & their body is the agent that commits it ; and thus they damn themselves for a Man in imagination . And are these things fit for a Christian to behold ! a Christian who is to be a new Creature , a candidate of Eternity , an heir of Heaven , an Enemy to the World , a spiritual Prince , a King over his lusts , and Emperour over his carnal desires ? Is this a sight agreeable to the strait way , and the narrow gate which leads to life ? Can you , or any man reconcile such darkness with light , such Idols with the Temple of God ? Is there any thing in the Gospel more plainly forbid , than conforming to the World ? and what can that prohibition import , if conformity to the World in beholding these dangerous sights , be not in a great measure meant by it ? We may put forced glosses upon the words , but doth not this look like the natural sense of them ? Holiness , for without it no man shall ever see the Lord , is the very Character of men , who name the name of Christ , if they bear not that name in vain ; and will any man of sense be so bold , as to say , that Shews , which have so much sin in them , are suitable to that Holiness ? We know who said , Turn away mine eyes from beholding Vanity ; and who sees not that he who delights in such shews , neither dares pray that Prayer , nor can have any desire to imitate David in his holiness , for he is pleased with vanity , fixes his eyes upon it , makes it the pleasing object of his sight , and consequently instead of turning his eyes away from it , turns them to it , and would not for a World lose that pleasure . If thy right Eye offend thee , pluck it out , and cast it from thee ; for it is profitabl● for thee , that one of thy members shoul● perish , and not that thy whole body shoul● be cast into Hell ; said he , who hath protested , that not the least tittle or jota o● his words shall perish , Matth. 5. 29. If there be any sense in this passage , the meaning must necessarily be , that if the eye , or beholding an object , prove an occasion of evil , the eye must be so carefully , and so totally withdrawn from that object , as if it were actually pluck'd out , or were of no use in the body ; what an occasion of evil the beholding of such Scurrilous shews is , none can judge so well as he who takes notice , how by these sights , the horror which attended some sins , is taken off , and men are tempted to entertain a more favourable opinion of them ; how apt upon these occasions they are to laugh at those sins which require rivers of tears , and to smile at the jest they hear , which deserves their most rigid censures ; how natural it is to be affected with these representations ? and if there be any thing of evil in them , how readily is it imbi●ed , for if not imbibed , yet excused , if not totally excused , yet qualified , and construed as a thing of no great hurt , and thus its dreadfulness abates , and it 's afterwards left out in the Catalogue of errors . God was either so jealous of his own glory , or so tender of the spiritual welfare of the Israelites , that he would not suffer them to take the names of the Heathen Gods in their mouths , nor suffer them familiarly to mention them , for fear their frequent naming of them should lessen their awful apprehensions of the supream Deity , or they be tempted through that familiarity , to think there was no great harm in worshiping of them ; this was no ceremonial precept , nor judicial : The substance is moral , and consequently cannot be supposed to be abolish'd by the death of Christ ; and since God would not permit it to the Jews , how should he be supposed to give leave to Christians , of whom he requires greater strictness , to be lavish in such expressions ? How i● our modern Plays in most addresse● wishes and imprecations , the Heathe● Deities are brought in , I need not t● you : The Actors indeed swear b● God in the singular number , but 〈◊〉 their entire Harangues , or witty sentences or expressions , which they i● tend shall move most , the Gods ar● call'd in , and that 's the grace 〈◊〉 their part . If it be said that this 〈◊〉 done out of a reverential respect t● the true God , who is too great to be mention'd in such trivial speeches 't is soon replied , that it 's a very marvellous thing , they should stand i● awe of the true God , and yet ma●● nothing of swearing by him , and takin● his name in vain ; and tho' they min● their Oaths sometimes , yet that do●● not excuse the crime , as long as 〈◊〉 shews their willingness to act it ; b●● the truth is , such men seek to tu●● Religion again into Paganism , so th● style they use in their respectiv● speeches about things above , is fitte● for that purpose . I know that it 's commonly alledged , that the stories which are Acted , relate to transactions among the Gentiles , and that it would be incongruous to represent their actions , and not to mention their Deities , or to speak in their language ; but not to mention , that there is no necessity of representing passages of this nature , ●here being as noble things among Christians , that deserve remembrance , why cannot the vertues of Pagans be represented without mentioning their Gods , or the sins and extravagancies of their Gods , whereby corrupted nature is so easily debauch'd into a mean opinion of the great Sovereign Being , and tempted to believe the powers above either subject to the same infirmities , that we are , or at ●east not much displeased with our irregularities here below ? He that makes bold with false Gods , does very easily slide into contempt of the true ; and while men are brought in to dare the supposed Deities above , they 'll be more ready to affront him , that is the same yesterday , to day , and fo●ever . Nor will it follow , becaus● Books that treat of Heathen God may be read , that therefore those Deities may be Acted , and mentioned o● the Stage ; for there is a great difference between reading a thing , an● seeing it acted with all the vanit● and boldness that usually attends i● In reading , a mans serious thought are not dispersed or scattered , bu● keep within the compass of modesty and weigh things in the ballance o● reason ; whereas being Acted to th● life , they naturally strike vanity int● the mind , affect the sensual part , driv● away seriousness , and leave an unhappy tincture behind them . And if it be against the Divine Law familiarly to mention or talk of the● fictitious Deities , it cannot be very agreeable to the sense of it , for Christ●ans to go and hear that idle talk ; fo● as in other concerns the receiver is a● bad as the thief , so he that with deligh● hears that which another is forbid t● speak , makes himself accessory to h● sin , and draws needless guilt upon his Soul. Flatter not your self , Sir , with a fancy , that these Plays are no where forbid in the Bible , and that therefore it may be lawful to see them , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Revelling , I mentioned before , and to which the Apostle threatens exclusion from the Kingdom of Heaven , Gal. 5. 21. and from which the word Comedy in all probability is derived , though I know others fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a village , because in ancient times , they did sing Songs about Country Towns , I say this word includes all such vain , lascivious , Ludicrous and Jocular representations , not only Dancing and luxurious ▪ Feasting , but wanton , light and amorous Interludes , and all that belongs to the pampering and satisfying of the Flesh , such as amorous Songs , Complementing of Mistresses , Love-tricks , and immodest parts and speeches , which make the vainer sort of the company merry , for the word is very comprehensive , and being so , one would think should fright every serious person from coming within the guilt of that , which hath so severe a threatning annex'd to it . And is it worth losing Heaven , and eternal happiness for the sight of such jocular Shews ? Are the pleasures arising from hence , of that consequence , that they will counter-ballance so great a loss ? Had you rather forfeit Gods favour , than these ludicrous transactions ? Are these momentary satisfactions of that value , that you would run the hazard of being for ever deprived of the beatifick vision for them ? That usual exception , that God will not be so cruel , as to condemn Men for such harmless sports , is of no weight at all ; for God hath no where declared , that he will govern himself by Mens fancies , but his eternal wisdom is the rule he 'll go by ; if men will have their pleasures , he hath thought fit to forbid , they must thank themselves , if they go without his favour ; and since they were warned of this danger , they can have no excuse , but are as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemn'd of themselves , Tit. 3. 11. Let 's but consider the Nature , scope and drift of our Religion ; it commands us decency , modesty , sobriety , vigilancy , or watchfulness over our thoughts and words , and actions , simplicity in the inward and outward man , redeeming the time , employing the hours God hath lent us , in profitable discourses , and things useful and tending to edification . It bids us abstain from fleshly lusts , which war against the soul ; it condemns all Rioting , chambering , wantonness , and making provision for the Flesh , to fulfill the lusts thereof : It commands us to walk after the Spirit , to be heavenly minded , to have the same mind and temper in us , which was also in Christ Jesus , to grow in grace , to advance in goodness , to grow strong in the Lord , and in the power of his might ; it bids us stand up for the glory of our God , and to be concern'd when his Name , or Religion , or things Sacred are abubused ; it bids us avoid Scandal , and take heed we do not by our example either draw people into errors , o● confirm them in their sins ; it bids us take heed of discouraging our neighbours from goodness , and of laying a● stumbling-block in the way of weaker Christians ; it bids us exhort one another daily , and beware lest any of us be hardned through the deceitfulness of sin ; these are some of its principal rules , and I need not add , what our great Master hath told us , ye are my friends , if ye do whatsoever I command you , Joh. 15. 14. how these rules can be observed by persons that delight in these shews , I cannot apprehend ; is it modesty to be a hearer of that ribaldry and filthy communication , which some Plays are stuffed with ? Or to be a spectator of so many undecent and wanton gestures , postures and actions , which in some Comedies make up the greatest part of the shew ? Is this sobriety , to stand by and hear men curse and swear , and talk of things which should not be so much as named among Christians ? Is this decency to afford your presence in a place , where the most debauched persons assemble themselves for ill ends and purposes ? Is this your fear of God to go and hear the most solemn ordinances of God railled , and undervalued , such as marriage , and living up to the strict rules of reason and conscience ? Is this your watchfulness over your thoughts and words , and actions , to go and expose your selves to temptations , to run into the Devils arms , and give him an opportunity to incline your heart to sinful delights , and being pleased with things which God abhors ? Is this that Godly simplicity , the Gospel presses , to pay for your being affected with the vain shews of this sinful World , and to take liberty to hear and see , what men of little or no Religion shall think fit to represent to you ? Is this redeeming of your time to throw away so many hours upon fooling , and seeing mens ridiculous postures , gestures and behaviours ? Is not this making war against you● soul ? Is not this fighting against you● happiness ? Is this the way to gro● in grace , and to advance in goodness and to abound more and more in the love of God , which your Christianity obliges you to ? Is not this to clo● your soul ? Is not this to throw impediments in her way to felicity ? Is not this the way to make her inamour'd with the World , from which a Christian is to run away , as much as he can ? By your Saviours rule though you are in the World , yet you are not to be of the World ; These shews alienate other mens affections from the best of objects , and what security have you , that they will not alienate yours ? Or have you a peculiar exemption from that danger ? If you have , shew us your warrant , let 's see your patent ; if you take the same way that profane persons take , to dull their religious desires , how can it be otherwise , but it will have the same effect in you ? if you use the same means , why should you not fear the same unhappy influence ? Why should you shut your eyes against a thing as clear as the Sun ? Do not you see , do not you perceive , how sin grows upon you by frequenting these places ? Do not you find , how under these shews , the brutish part in you grows strong and vigorous , how the Flesh distends its plumes , grows easie and pleased , and in time engrosses all the nobler faculties of your Soul ? As you are a Christian , you are to bring your Flesh into subjection , and to keep under your Body ; and do not these shews signally help towards its power and dominion over the nobler part , and promote its Soveraignity , and triumph over the reasonable appetite ? what pampers it more than such sights ? What feeds its preposterous longings more than these ? Do not these evidently make this Slave usurp Authority over her Mistress ? And is this fit to be done by Christians , who are to crucifie the Flesh with its lusts and affections ? Who sees not , that these sights are meer incentives to lust , and fewel to feed the impurer fire in our breasts ? And is this to walk after the Spirit , as we are commanded ? If they that walk after the Flesh cannot please God , how can you hope to please him , while you allow your self in this work of the Flesh ? Is this to promote a lively sense of God ? Is the Stage likely to produce vigorous apprehensions of Gods grace and favour ? you know it damps and obscures them , you know it is an Enemy to them , you know it is the worm that hinders you Spiritual growth , and yet will you fancy a necessity to frequent it ? Men may count it necessary to be drunk , and to kill a person they do hate , but will this necessity hold water when the great Judge comes to examine it ? The Flesh may count that necessary , which reason apprehends to be absurd , and impious , and he that hearkens to the dictates of the brute within him , will call any thing necessary , though never so contradictory to the Oracles of Heaven , and the lessons of our great Master Jesus ? Is this to have the same mind in you , which was also in Christ Jesus ? I hope you do not question the duty , and if you believe it incumbent upon you , can you imagin , that in frequenting the Stage , you imitate his example ? Did he ever encourage such empty things ? Is there any thing in all the History of his life , that may be said to countenance such doings ? Could he applaud these follies , do you think , whose life was a perfect pattern of holiness , nay , are not all his precepts levell'd against these scurrilities ? Is it possible to live up to his precepts , and feed our eyes with these Shews ? Is it possible to be his friend , and a friend to these vanities ? He whose life was a perpetual selfdenial in the pleasures of this life , could he give the least colour , or shadow of approbation of them ? He who preached up the Doctrin of the Cross , could he have any liking to that , which is directly contrary to that Doctrin ? Would any man that looks upon the jolly assembly in a Play-house , think that these are Disciples of the crucified God ? Do they not look liker Mahomet's Votaries , or Epicurus his Followers ? Would not one think that they had never heard of the Cross , and that whoever their Master was , they were disciplined only to live merrily ? Would not one think that these persons are very different in their tempers from those Christians , the primitive Fathers do describe , who trampled on the World , and were afraid of any thing that favoured of its satisfactions ? Would not one think , that they are rather disciples of some Heathen , Jupiter , or Venus , or Flora , or some such wanton Minion , than of the grave , the austere , and the serious Jesus , for such he would have his followers to be , these he would have tread in his steps ; th●se he would have known by actions , and a behaviour like his own , and is a Play likely to plant this noble temper in you ? Is the sight of a Comedy a probable means to make you live above the World ? are the profane railleries that are used there , fit preparatives for austerity of conversation ? Is this the way to promote gravity , to visit the Stage , where all gravity is look'd upon as Pedantry , and traduced as a thing proper only for old Usurers , and Women who are past their sins and vices ? Is this the way to advance seriousness , to be much at places , where seriousness is censured as a trick of Divines , or at the best , as an effect of vapours , and the natural result of melancholy and the spleen ? As a Christian , you are to shun the very appearances of evil , and is this your obedience , to delight in that which is evil , to applaud it with your smiles , to commend it with your tongue , and to encourage it by your presence ? As a Christian , you are the Salt of the Earth , and consequently are to preserve your Neighbour from corruption ; and is this the way to preserve him from infection , by your presence in such places , and being as vain as he , to encourage not only the actors in their unlawful profession , but the spectators too in their disobedience to the Gospel ? And what is this , but to make your self a Proctor to sin , to help people to be undone , to assist them in going to Hell , and to make your self accessary to their folly ? Are these the Christians , that are to help one another to Heaven ? Are these the Christians , that are to go hand in hand together , to Gods everlasting Kingdom ? Are these the lights , the shining , the burning lights , that are to light the ignorant Brother to the inheritance of the Saints in light ? Is not this to be blind to the great design of the Gospel ? And if the blind lead the blind , shall not they both fall into the pit ? Wo to that man by whom the offence cometh ; it had been better for him , that a Mill stone were hang'd about his neck , and he drown'd in the midst of the Sea , saith our great Master , Matth. 18. 6. Does not this threatning fright you ? Doth this put no sad thoughts into your mind ? Do you believe he spoke true ? And do not you think you are concern'd ? What is your going to a Play-house , but giving Offence ? What is it but hardning other men in their sins ? Is not this tempting young people to those extravagancies they should detest ? Is not this justifying the Players profession , and to make them think that you approve of their ludicrous vocations ? Their profession is infamous by our Law , which looks upon them , as persons of no honest calling ; and if you go to see their actings , and to see how they prostitute themselves , doth not this look like a commendation of their undertakings ? And have not you sins enough of your own to answer for , but you must transfer other mens upon you too ? Are you afraid , Gods anger to you will not be great enough , except you add your Neighbours offences , to make his wrath the heavier ? All those persons of your acquaintance that go to a Play , because you do , are all Scandalized by your example ; and is not this putting a stumbling-block in your Neighbours way , especially if people believe that you have some goodness in you , or have a name that you are Religious , how bold doth this make other persons to venture on these vanities ? And how dreadful must this make your account ? Either you do not think much of another World , or if you do , you cannot but conclude , that these things will lie very heavy upon your conscience one day ? What if you do not think it to be sin , will your thinking so excuse you ? Willful ignorance is as bad as a known sin , and how easily might you know such doings to be sinful ? But being unwilling to be better informed , judge you , whether it will not agravate your Condemnation ? how could the Primitive Christians , know these things to be sinful ? And is it not possible for you to know it ? They had the Bible ; so have you : They had the same precepts that you have , only they did not read the Scripture so superficially , as perhaps you do , and that was the reason why they came to the knowledge of this sin , while you halt betwixt two opinions ; Their affections did not lean and bend so much to the the World as perhaps yours do , and therefore they might easily perceive Christ's and the Apostles meaning , while you , who dote too much upon these outward things , have a cloud or mist before your eyes , that you cannot discern the sense of the Holy Ghost . Your present divertisements may hide the guilt from your sight , but when the Summons of a terrible God to appear at his bar , shall rouze your Conscience one day , you 'll be of anothermind . How ? Did Christ come down from Heaven and die , and spill his blood for you , that you might securely indulge your carnal Genius ? Did he sacrifice himself for you , that you might please your self with such fooleries ? Hath he appeased the Almighties wrath for you , that you might spend your time in a Theatre ? Is this a proper end of the mighty purchase he hath made ? Did such phantastick actions deserve so great a condescension ? Is it likely that he would have astonish'd all the Angels of Heaven with his descent into this valley of tears , if this security in carnal satisfactions had been his design ? One would rather think , that so deep a humiliation called for the greatest severities , and was shewn on purpose to engage poor mortals to the profoundest acknowledgments of his favour ; One would think , that such miracles of charity challenged a most serious behaviour , and that after this , men should not dare to think of trivial and impertinent things ; This is more likely to be the end of his Incarnation and Suffering , than the other . To delight in such vanities is a disparagement to his love , a blemish to his charity , a disgrace to his condescension , and an undervaluing of so great a mercy ; And do you thus reward him ? Do you thus requite his kindness ? Is this the return you make him for his sweat and agonies , for his sighs and groans , for his pains and all his labours ? Did he bleed , that you might grow strong in sin ? Did he die , that you might cherish the lusts of the Flesh ? Did he make himself of no reputation , that you might please your self with divertisements , invented only to affront him , and to render his endeavours to convert our souls ineffectual . Have not you observed it ? Have not you taken notice , how men and women , who have had some zeal for Religion , and very pious inclinations , how that zeal hath decreas'd upon their frequenting these Houses , how their goodness hath decay'd , how flat they are grown in Devotion , how weak in their Holy Performances ? how dull in the work of Meditation ? how slovenly and superficial in Gods service ? may be , they have kept up some outward shews , some external formality , some earnestness for the fringes of Religion , or for the ceremonial part of Christianity ; But have not you seen , how they are become strangers to that life , which must adorn it , to that contemplation of good things , they formerly delighted in , to that strictness they once professed ? Have not you seen how they have remitted in their warmth , and how the holy fire that once burn'd in their breasts is gone out ? And is your Christianity so fierce and violent , that it needs a bridle ? Is it so hot , that it must have an extinguisher ? Is it so flaming that it wants this stolen water to quench it ? With what face dare you approach the Table of your Lord , who have been a spectator of such shews but a little before ? With what eyes can you appear in the presence of that King of Kings , who have but a little before prostituted your Soul to the Devil ? With what conscience can you promise the Lord Jesus to follow him , when you intend to expose your self again to these temptations ? Do not you blush to think , how you serve both God and Mammon , Christ and the World , contrary to your Redeemers protestation , that you cannot serve two Masters ? If you come to the Lords Table one day , and run to a Play-house another , do not you destroy all that you built the day before ? If you come to the Supper of the Lord there to profess your sorrow for loving the World ; are you in good earnest sorry for it , or are you not ? If not , why do you play the hypocrite , or do you think to put a cheat upon the Almighty , as if he did not see your heart , or would be taken with shew and pomp ? If you are , how can you run into the same temptation again , or go to a place where you will infallibly be tempted to the love of the World ? Is not this to shut the gates of mercy against you ? Is not this to make your self odious to that God whose favour you expect in the last day ? Is not this to live in contradictions ? In this Sacrament you profess to imitate your Lord in despising the World , and is this imitation , to go one day into the house of God , and the next into a den of Thieves ; for so the Stage may justly be called , where men are robb'd of their rellish of spiritual objects . Whence hath come that Atheism , that looseness , that indifferency in things Divine , that low esteem of the tremendous mysteries of Christianity , which of late like a Land-flood hath over run us ? Have they not deriv'd their boldness from these places ? Have not the vices represented there in jest , been practised by the forward youth at home in good earnest ? And can a Christian have a good opinion of these houses , where so many have lost their vertue ? Can any man of reason think , that after all this mischief , they may be safely hugg'd and applauded ? Those many notorious Fornications and Adulteries we have heard , and know of , those bare-faced cheats , mens boastings of their sins , and glorying in their shame , their impudence their courage to do evil , their daring to do things which sober Heathens have detested , whence have they come in a great measure , but from these poison'd fountains ? Why should we be afraid to call a spade , a spade ? Do not even wicked men confess so much , men who have been guilty of such crimes ? Shall men of no great sense of Religion complain of it , and shall a Christian do any thing , that may contribute toward the holding of them up ? If wanton , lustful , and obscene jests are expresly forbid by the great Apostle , nay , are not so much as to be named among Christians , how can a man that makes profession of that Religion , hear them , or be taken with them , when Gods name is profaned in such houses ? when Religion is mock'd ? when vertue is rendred odious ? how can you hear it without reproving the men that do it ? how can you have patience to let them talk at this rate ? you are bound by your profession to rebuke your neighbour for notorious sins , and not to suffer iniquity upon him ; can you hear these things , and see men affront their Maker , and be possess'd with a dumb Devil ? How can you discharge your conscience , to let your neighbour do evil without giving him an Item of Gods displeasure ? If we are to exhort one another to take heed , lest any of us be harden'd through the deceitfulness of sin , how can you see men harden themselves in their sins on the Stage , without a fraternal admonition ? If you have no courage to admonish them , what makes you appear there where you must be silent under the indignities offered to your Master ? Had you a Friend whom you loved , and saw his concerns in danger , his reputation attack'd , his credit torn , his good name wounded , would not you stand up in his vindication ? You own Christ for your Friend , and profess you love him , and can you see his laws trampled on , and his blood and wounds made a complement of Speech , and not be moved at it ? or if you have some little regret upon your spirits , where is your tongue to speak for your friend ? Do you think such men are like to be his favorites ? and is not this to fall under the lash of that threatning , Whosoever shall be ashamed of me and of my Gospel , in this adulterous and sinful Generation , of him shall the son of man be ashamed , when he comes in the glory of his Father ; since you have not spirit enough to reprove such sinners , why do not you stay away ? why do not you keep out of their company ? you are obliged to do either one or the other , if you cherish any hopes of salvation ; and since to reprove them you are ashamed , staying away must necessarily be your duty . Do you ever examine your self at night about the actions of the day ? and if you do , doth not your presence at such shews , and your being pleased with them , fly into your face ? Do not you think , what have I done to day ? how did I spend my time , might not I have spent it better , than at a Play-house ? How many persons have I harden'd , and confirm'd in their sins by my example ? How much lightness and vanity have I encouraged by my presence ? hath not such a sin been pleasing to me ? Have not I been delighted with seeing my neighbour abus'd ? Have not I been tickled with mens speaking ill of him ? Had God struck me dead in that place , how sad would my condition have been ? How many vain and foolish thoughts have these sights sent into my mind ? If you examine your self in this manner and find these effects , have not you reason to ask God forgiveness ? and if you ask him forgiveness , how dare you run upon the same rock again ? will you sin wilfully after this ? will you sin against your knowledge , will you do that again , which will require a new repentance ? what is this but a mock-repentance , to go on in a circle of confessing and sinning , of sinning and confessing ? But I doubt , this self-examination is a thing you do not trouble your head with , and you shun it , as men do their Creditors that dun them ; you are afraid it will fill your head with scruples , and therefore avoid it , as those who are unwilling to look into their accounts , that they may not be surpriz'd with the sum they owe ; if visiting the Stage makes you neglect this self-examination , it makes you neglect a known duty ; and if so , it must be sinful , and if sinful , how dare you meddle with it ? Do but take a view of the writings of the Primitive Fathers , and you 'll find them unanimous in this assertion , that in our Baptism , when we renounce the Devil and his works , and the pomp and glory of the World , we do particularly renounce Stage-Plays , and such ludicrous representations . They that lived nearest to the Apostolical times , in all probability knew , what was meant by this renunciation , and this they profess to be the sense of it , this they assure us is meant by those pomps and glories , and why should we presume to put a new sense upon that vow ? They received this interpretation from the Apostles , and propagated it to posterity , and in this sense we make the Abjuration . Sir , Have you abjured these things in your Baptism , and dare you venture on them ? Have you renounced them , and dare you fall in love with them ? Have you protested in the presence of God and Angels , that you will not meddle with them , and will you break your vow ? Have you solemnly professed before the Congregation , that you will not have any affection for them , and do you make nothing of perfidiousness ? How darest thou O Christian , run into a Play-house after Baptism , saith Salvian , when thou hast confessed those very Plays to be the works of the Devil ? Thou hast renounced the Devil and these Stage-Plays , so that if thou willingly and wittingly frequentest them , it 's evident that thou returnest to the Devil too , for thou hast renounced both , and hast professed both to be one , so that if thou return to one , thou returnest to both . I know what is commonly objected , that the reason why the Fathers are so much against Christians seeing of a Play , was , because the heathenish idolatries were acted to the life upon the Stage , and that proselytes might not be in danger of being enticed to idolatry , was the great motive , why they inveigh'd so much against sighes of that nature ; but those that use this plea , most certainly have not read the Fathers , or if they have read them , have not considered all their arguments ; for to go no farther than Tertullian , after he had condemn'd these sights for the idolatries committed on the Stage , he produces other reasons for which they are utterly unlawful ; as 1. Because the spirit of the Gospel , is a spirit of gentleness , but the actors are forced to put themselves into a posture of wrath and anger , and fury , and the spectators themselves can - not behold them without being put into a passion . 2. Because vanity , which is proper to the Stage , is altogether foreign to Christianity . 3. Because we are not to consent to peoples sins . 4. Because men are abused in these places , and neither Princes nor People spared , and this being unlawful elsewhere , must be unlawful too upon the Stage . 5. Because all immodesty and scurrility is forbid by the Law of the Gospel , not only acting of it , but seeing and hearing it Acted . 6. Because all Players are hypocrites , seem to be what they are not , and all hypocrisie is condemn'd by the Gospel . 7. Because the Actors very often belie their Sex , and put on womens apparel , which is forbid by the law of God. 8. Because these plays dull and damp devotion and seriousness , which is and ought to be the indeleble character of Christians . 9. Because it is a disparagement to God to lift up those hands to applaud a Player , which we use to lift up to the Throne of Grace . 10. Because experience shews , how the Devil hath sometimes possess'd Christians in a Play-house , and being afterwards cast out , confest , that he had reason to enter into them , because he found them in his own place . 11. Because no man can serve two Masters , God and the World , as those Christians pretend to do , that frequent both the Church and the Stage . 12. Because though some speeches in a Play are witty and ingenious , yet there is poison at the bottom , and vice is only coloured , and gilded with fine language , and curious emblems , that it may go down more glib , and ruin the soul more artificially . These are some of Tertullians Arguments , and he that shall attentively consider them , will easily find that they are not only applicable to such Comedies where idolatry is acted , but to those of this age , where scurrility , vanity and immodesty , and other vices are incouraged ; and whereas some pretended , that if they saw no Plays , they should want sport , and be without necessary recreation , the learned Presbyter doth very handsomly reply ; Why art thou so abominably ungrateful , to complain of want of recreation , when God hath given thee such great variety of pleasures ? for what can be more pleasant , than to be reconciled to God the Father , and the knowledge of the truth , our deliverance from darkness and error , and a free pardon of all our sins ? what greater pleasure can there be , than the loathing of carnal pleasure , contempt of the World , true Christian liberty , a conscience void of offence , a spotless life , freedom from the fear of death , trampling on the Heathen Gods , expulsion of Devils , the gift of healing ; prayer for illumination , and living to Gods glory ? These are the pleasures , these are the Plays of Christians , holy , free and perpetual ; in such things as these , fancy thou seest a Play ; here see the course of the World , behold the gliding Time , view the distance betwixt this life and eternity , expect the consummation of all things , defend the Church , rouze thy self at Gods signal , listen to the Arch angels trumpet , glory in the Martyrs laurels ; If learning and knowledge do delight thee , behold in the Scripture there are verses enough , witty sentences enough , songs enough , and voices enough ; no fables of Poets , but solid truths ; no sophistry , but majestick simplicity ; wouldst thou see Gladiators and Wrestlers , here thou hast them , here thou mayst see lasciviousness overcome by chastity , perjury by faithfulness , cruelty by mercy , wantonness by modesty , and these are our Olympick games , in which he is Crown'd that strives for mastery ; Dost thou love to see blood drawn in a publick shew ? Behold thou hast the blood of Jesus ; and what a noble sight will shortly appear to our eyes , even the coming of our glorious Lord , the exultation of Angels , the Resurrection of his holy ones , the stately Kingdom of believing Souls , and the sight of the new Jerusalem ! There is another shew behind , even the last day of Judgment , a day unlook'd for , a day despised by fools , a day wherein the old world will be swallowed up of fire ! How glorious a sight will that be , when I shall behold with astonishment and joy , so many Kings , whom their flatterers placed among the Stars , sighing in outward darkness with Jupiter , and their parasites ? So many Persecutors of the Christian name melting in insulting flames ! So many Philosophers with their Disciples , who gave out , that God was careless of the affairs of this lower World , trembling before Christ's Tribunal ! At that time I shall know Tragoedians by their loud cry in misery , Stage players by their being tormented by fire more than other men , the Charioteers in the publick Games , by their being red upon a flaming wheel , and the Mimick by his being tossed in sheets of fire . Thus far that excellent man , whom St. Cyprian exactly imitates . And certainly he that hath the same sense of Religion that he had , cannot but be of the same opinion . So that it is for want of searching , and diving into the Nature of Christianity , and what is more , for want of feeling the power of Religion , that makes men speak in vindication of Plays and Interludes . What a pitiful shift is it to say , that great good may be gained by them , when it is plain that the evil which ensues upon them , doth signally preponderate and out-weigh the pretended Benefit ? What if a moral Saying , or a witty Sentence , or an ingenious Apothegm lie scattered here and there among the Rubbish , will that grain of goodness counter-ballance a whole talent of ill that 's seen there , or got by seeing it ? Some have been so vain , as to give out , that they may learn as much by a Play as by a Sermon ; but not to mention , that such persons spiritual Appetite is extreamly vitiated , while they continue in this Opinion , they 'l never be much edified , either by a Play or a Sermon ; and till they have a nobler Opinion of Gods Ordinance , it 's just with God to suffer the Devil to lead them captive at his will. And what are the mighty Advantages men get by the Representations of the Stage ? May be they learn to Court a Mistress well , or the vanities they see there , serve them to maintain a loose Discourse , or it enables them to make the company merry ; but are these things that tend to reformation of Life and Manners ? Who ever learned to abandon a Sin he is addicted to , by seeing its punishment on the Stage ? Or who ever thought himself obliged to practise that Virtue which he sees Acted on the Theatre , except it be , to resent an Affront that 's offer'd him , and to know how to maintain the Punctilio's of Honour and Bravery ? And are these Christian Virtues ? Are these the Graces that must make us glorious in the sight of God ? Such Arguments are signs of a desperate Cause , and tacit accusations of the illness of the thing , since the Aprons that cover it are made of Fig leaves . And what if some Plays be more innocent , and not so prophane as others ; if I go to one , doth not my example encourage men to go and see those which are more loose and wanton ? If I mean to discourage Sin in others by my Actions , I must not give them occasion to do that which is evil : Sensual men distinguish not betwixt the more harmless and the more hurtful ; and if I encourage the one by my presence , I encourage the other too ; and if by my example I approve of the Players Profession in one thing , I approve of it in another too , and harden them in their Folly ; not to mention , that my seeing the more harmless , as I call them , will in time entice me to see the more prophane ; for Sin is catching , and one Vanity draws on another , and from the lesser we run to greater , and when the horror of Sin is once abated in our minds , the things which are most contrary to Christianity , begin to appear harmless , and thus the Soul glides insensibly into darkness and eternal misery . That which you use to pretend sometimes , that there are Divines of the Church of England , who approve o● these Shews , hath nothing of validity in it ; for suppose there were some ▪ who allow of these Vanities , doth i● therefore follow , that the Church of England doth encourage them ? The Opinions of some Divines are not the Standard of our Church , nor are the private Sentiments of a few Men Prescriptions for her to go by . The Church of England hath no where declared so much , and as long as the Church is silent , it 's presumption to interpret the fond opinions of some men , as her Rule and Doctrin . How can our Church countenance such things , that professes strict adherence to the Word of God , and looks upon the judgments of men , that are contrary to it , as Heterodox and Erroneous ? At this rate you might as well argue , that because some Divines have been seen at a Play , that therefore they have encouragement from the Doctrin of our Church . The Doctrin of a Church is one thing , and the practice of some of her pretended members is another . The Churches case would be very hard , if she were to answer for all the misdemeanours of her seeming Votaries ; and who knows not , how in all Churches the professors generally deviate from the rules that are extant in their Books and Canons ? But after all , it 's worth enquiring , whether those Divines you speak of be of the graver , or the younger sort ; that some young men who want experience , and perhaps a lively sense of Religion , should be taken with these shews , I do not wonder ; but who takes a raw youth , and such as think any thing great and good , that 's witty , and serves to tickle the fancy , who takes such men for judges in an affair of this importance ? As to the graver sort , I doubt you 'll find none , or but very few , that are favourers of these spectacles , or if they do declare at any time , that if Plays were reduced to their true decorum , they might be inoffensive , from hence it will not follow , that they countenance the common Tragedies and Comedies , which so manifestly go beyond the limits of decency . And what if you do go but now and then , Doth your going but seldom justifie the action ? All that this excuse will amount to , is only this , that you do not sin so often as other men ; but doth this free you from the guilt , or make you innocent in the sight of God ? How would you take it , if a man should give you a box on the ear but now and then ? Or how would you resent it , to have your good name taken away by a person , not always , but whenever his humour prompts him ? And from hence you may easily guess at the weakness of this exception , and if you have that mean opinion of God , that low esteem of his greatness , as to think , that to affront him but now and then can do no harm , you are unworthy to be his Disciple , and judge your self unworthy of Eternal Life . But I am forced to go , you say , my Superiours command me to wait upon them to a Play , and how can I refuse it , except I will lose their favour , and the Place I hold under them ? And is this such a Bug-bear to fright you from your duty ? To whom have you greater obligations , to God or Man ? If to God , why dare not you prefer his favour before the favour of Men , and be guided more by his Laws , than by the benevolence of dust and ashes ? Have not you courage to make a vow , and when you are solicited by your Superiours to go , cannot you speak out , and tell them , that you lie under the obligation of a vow not to go , and who will be so profane , as to desire you to break it ? Had you rather sin than displease Men , or is a poor Creature more terrible to you , than he who thunders in the Heavens ? If you are perswaded in your conscience , that to be present at these shews is sinful , shall a creatures smiles make you venture the displeasure of the most High ? And what if you lose something considerable by pleasing God ? Hath God no ways to make you amends for your losses ? Hath he no Glory , no Kingdom , no reward , no recompence to redintegrate your fortune ? If you lose this World for his sake , is not the felicity of the next recompence enough ? But why should you mistrust him even in this present life ? He that made Moses after he had left the Court of Egypt , General of his own Army and advanced Joseph , who hated to be great and rich by sin , to be Viceroy of the Realm , and preserved Daniel in his grandeur for this reason , because he would not depart from his conscienciousness ; is his arm shortned or is his strength abated , that he can do nothing equivalent to all this ? Are not the hearts of men in his hand , and doth not he turn them as streams of Water ? How often doth he make it appear to the World , that where a mans ways please the Lord , he makes his very enemies to be at peace with him ? Nay how often do these generous self-denials work by Gods providence upon Superiours , and they that at first sollicited a man to do that which was vain , and contrary to the Laws of Religion , when they see him resolute in his conscienciousness , how often have they been perswaded to reflect upon themselves , at least to have a better opinion of the person who fears God more than them ? What you have often told me , that from this way of reasoning it would follow , that it is unlawful to write or to read a Play , will deserve some consideration : As for the writing of it , though Poetry be a thing lawful and commendable , and is sufficiently warranted by the writers of Divine Poems in Holy writ , yet that will not justifie all the subjects , Poets pitch upon , and a consciencious man will take as much care , that the subject he writes of , be grave and serious , at least innocent , as he would do of his discourse in common conversation . I do not doubt , but that writing things obscene and filthy , and undecent , and contrary to good manners , and whereby others may be scandalized , and either drawn into sin , or harden'd in it , is as bad as speaking of them . Without all peradventure a man may be witty without being profane , and exercise his fancy to the edification of readers , without launching out into things , at which Nature and Religion teaches us to blush ; and I need only put you in mind of what the incomparable Mr. Cowley saith , in his Preface to his works , speaking of the admirable subjects that the Scripture affords for the exercise of Wit and Poetry ; It is not without grief , saith he , and indignation , that I behold that Divine science employing all her inexhaustible riches of wit and eloquence , either in the wicked and beggarly flattery of great persons , or the unmanly idolizing of foolish Women , or the wretched affectation of scurril laughter , or at best on the confused and antiquated dreams of senseless fables , and metamorphoses . As for reading of modern Plays , he that considers what an aversion from seriousness , and better things , the reading of them causes in the younger sort , will find no great reason to encourage them in such trifles , but rather to disswade them all he can from studies of this nature ; and though I believe that a grave , serious man , whose senses are throughly exercised to discern betwixt good and evil , may lawfully peruse them , to see the humour of the Age , and to know how to obviate and confute the debaucheries , and errors which are growing , and tending to the ruin of good manners , as skillful Physitians may meddle with poison , to make antidotes of it ; yet to persons whose understandings are slippery and weak , whose passions are stronger than their reason , and who have already too great a tincture of sensuality , and consequently may easily encrease the ill humour by such divertisements , they ought to be debarr'd from them by those , who have the care of their education . These Sir , are my thoughts of the Query you proposed to me , and tho' the Letter be somewhat long , yet I hope the arguments I have laid down , are not impertinent ; That they are liable to exceptions , I question not , being sensible that it 's easier to cavil , than to answer , and where men are resolved to maintain the vain humour , they have imbibed from conversation , they will always have something to say against the most sober truths and assertions . The drift and design of the Gospel is certainly on our side ; if any be fond of preferring the dictates of flesh and blood , or the suggestions of the world , before the mortifying lessons of our crucified Redeemer , all that we can say is this , that we would have healed Babylon , but she would not be healed . I shall only add my wishes and prayers , that what you have read here , may be a means to bring you to a noble sense of a better World , and convince you , that the way to attain a future bliss , is very different from that , which leads to sensual delights and satisfactions : Our natures are generally too prone to gratifie the flesh , and we had not need add fewel to the fire , but to do all we can to quench that , which is already kindled , that after our self denials here , we may reign with the self-denying Jesus , with whom we cannot live hereafter , except we suffer with him here , and endure the loss of the pleasures of sin for a season ; nor sit with him in his Throne , except we continue with him in his temptations here . And I am perswaded , that did you live more in Heaven , and gave your self time to meditate on the things which are not seen ; Did you incorporate those everlasting joys with your mind , and riveted the belief of that endless bliss into your very spirits , that your faith might be the substance of things unseen , and the evidence of the treasures hoped for , you would despise these shews and glories of the world , as much as you do value and esteem them now , and would be so far from stopping your ears against the reasons I have given , that you would study and invent more , to controll the vulgar errors of mankind . Get but once a true rellish of spiritual things , and you will look between anger and scorn on these trivial objects , admired by the vulgar . And why should not you raise your soul above the bubbles of external pomp ? whatever difficulty there may be in the attempt , the fruit that grows on the Tree at last , will sufficiently recompence your labour . Our Souls are active or unactive , according as we take pains with them , and though there be some irksomness in swimming against the stream of carnal inclinations , yet if the Hill be once conquered , the serene Air that is on the top of it , the gentle Gales , the glorious Sun-shine , the sweetness of Rest , that crowns all the Hardships , will make you bless the day that you begun to mind the things which belong unto your Peace . And that you may do so , is the unfeigned Desire of , SIR , Your daily Orator at the Throne of Mercy , &c. And having hitherto discoursed of the Nature of sensual Delights and Recreations , and how far a Christian is bound to deny himself in them upon the account of a future Judgment ; to compleat these Meditations , it will be necessary to draw some useful Inferences from the Premises . INFERENCES . 1. This clears what the Wise Man says , Eccles. 7. 2. That 't is better to go to the House of Mourning , than to the House of Feasting . So sad a Prospect , as that of a future Judgment is , one would think , were enough to hush all Mirth and Jollity whatsoever ; however , we may rationally conclude , that it 's enough to turn the Byass , and make the Soul have less Affection for Mirth , than Sorrow and Severity of Behaviour . The antient Heathens make use of this Apologue ; Sorrow and Mirth presented themselves one day before Jupiter , and desired him to determine which of them two was best , and most to be chosen . Sorrow pleaded , That it made Men pensive and serious , caused them to think , brought them to a due Sense of their own Frailty , and a profound Veneration of the Divine Majesty , made them compassionate and tender-hearted , besides many other Advantages the dull World took no notice of . Mirth on the other side alledged , that it cheer'd the Spirits , made them lively and fit for Service , enabled them to do great and noble Things , made Men good Company and belov'd of their Neighbours , beguil'd the tedious Hours of Humane Life , and was an Emblem of the Joys , the Gods themselves were drunk withall . Jupiter having heard them plead a considerable time , and weigh'd the Reasons on both sides , found the decision of the Case so difficult , that he dismist them without any other . Answer but this , That he could not tell . But what a Heathen Oracle could not resolve , a Christian , guided by the Word of Life , may soon determine ; and he that believes the tremendous things , the Scripture speaks of , cannot but conclude , that there is less Danger in Seriousness and Sorrow , than in Mirth and Jollity , because there are fewer Temptations in the one than there are in the other . Our Natures certainly are not so prone to sin in a Charnel House as they are at a Theatre , nor our Affections so apt to run out into Licentiousness in a Church , as they are at a publick Shew . And though a Man may be strong , and couragious , and able to defie all Dangers , yet a Sampson may be overcome by a Dalilah ; and if he be not overcome , yet something may stick by him , which may put an everlasting stop to his Growth in Grace and Virtue . He that goes much to the House o● Mourning provides infinitely better for the Safety of his Soul than he that frequents the House of Mirth and Feasting the former walks in a beaten Path , whereas the other ventures over a narrow Bridge , or treads on the edge of a Wall , where it 's possible he may come off with Safety ; but for one that escapes without a Fall ; there are twenty and forty that miscarry . He that presses through a Hedge of Thorns may possibly get through without tearing his Cloaths ; but he that hath Patience till he comes to a Gate , and opens it , and so passes on , takes the surer way . The wisest Men in all Ages have judged it better to converse with Spectacles of Misery , than with Objects savouring of external Splendour . He that visits a Hospital , where he beholds variety of distressed Creatures , some lame , some blind , some wounded , some deaf , some sick , some roaring under grievous Pains , will certainly go away more edified than he that feeds his Eyes with all the Gayeties of a luxurious Court ; the former may leave some kindly Impressions upon him , and oblige him to admire the distinguishing Mercy , Goodness , and Compassion of God , who hath suffer'd no such Accident to befall him , and season his Heart with Pity and Compassion , with Tenderness and Charity ; whereas the excess and extravagance of the other will , do what he can , leave a touch of Lightness and Vanity upon his Affections . That 's the Reason why some provident Men heretofore , have carried their Winding-Sheets with them in their March , others digg'd their Sepulchres and Graves in their Gardens , others at their Solemn Feasts have had a Death's-Head served up , and placed upon the Table , others in a certain Room in their House , have set an empty Coffin on purpose , that looking upon these Spectacles often , their Minds might be taken off from Admiration of worldly Satisfactions , and placed upon Objects which might furnish them with more melancholick Contemplations : and this , in all Probability , will be the effect of conversing with such Objects , if we view them , not as they belong to our Trade , but as thinking Men and Philosophers . The Sexton that digs his Neighbours Grave hath an Object serious enough before him ; but he goes to it as a Man that must maintain his Family with the Gain , and therefore is never the wiser for his Familiarity with such Spectacles . The Chyrurgion that goes among the Lame and Bruised , and Wounded , with no higher ends , than to fill his Purse , and to discharge the Office of his Art , will come home as little edified as he went : but he whose choice of such mortified Objects is voluntary and deliberate , attended with suitable Designs of meliorating and advancing the Mind , cannot but return enrich'd with that Wisdom , the Merchandise of which is more precious than that of Gold and Silver . Whatever the merry Sinner may think , it 's better to weep than to laugh . Our Great Master , the Lord Jesus , who is a good Christian's Pattern , was of this Opinion : and in Imitation of him , not a few eminent Saints have preferr'd a Feast of Tears before a Banquet of Mirth and sensual Pleasure : Arsenius , Olympias , Domnina , Abraham the Hermite , the solitary Pambo , and St. Austin , are famous in History for their Tears ; to St. Jerom they were in the nature of daily Bread , and he professes , that when his Eyes were fullest of Tears , he saw the Quires of Angels , and could discern the Orders of Seraphim and Cherubim ; such a Perspicuity of sight do Tears give to a Holy Soul. That which made these great Men weep so much , was either a Sense of their own and other mens Offences , or a lively Prospect of the Love of God , or a glorious foresight of the Joys above . But , worldly Sorrow is no Virtue ; and he that weeps much , either because he cannot have those Conveniences he would have , or is cross'd and disappointed in his Designs , or because he hath lost such a great Man's Favour , or because some other Loss befalls him , weeps in vain , nay sins by his weeping , and his Sin , if he continue impenitent , brings on Death 2 Cor. 7. 10. Floods of Tears upon a mere temporal Account , are insignificant in Heaven , and no more than Water spilt upon the Ground ; such Tears God doth not put into his Bottle , nor have the blessed Angels any Charge to number the drops that fall ; but where Religion , and a mighty Sense of God , and Tenderness of his Honour and Glory , causes Rivers of Tears , and where the Soul hath so delicate a Taste that it cannot think of God without weeping , nor speak of him without weeping , nor reflect upon his Goodness without weeping , there the Man is come up to a Perfection , which is the very Suburbs of Heaven . It 's true , all People cannot weep , nor are they therefore in a damnable Condition ; for they may be sincere in Goodness , and yet not be able to express their Sincerity in Tears , though I am apt to believe , that it is for want of refining the Soul into a high Relish of Divine Objects , that puts a stop to these sacred Floods in most Men ; yet where they can weep , and something they see ●n God , or in the Word of God , or in the Providences of God , is the true Cause of those Tears , every drop is richer than a Diamond , and such a Soul may vye Happiness with the greatest Monarchs . They are inestimable Treasures ; and though Man knows not how to value them , yet the Spirits above esteem them at a mighty rate , and magnifie them in Gods Presence , Luke 15. 10. It 's a huge Mistake , that Men cannot rejoyce except they laugh ; there are Tears of Joy as well as Tears of Grief , and the very Heathen saw , that true ●oy was a very serious thing . Hence 〈◊〉 was , that they confined true Joy to their Philosophers , and left the louder ●aughter to Slaves , and Carters , and ●loughmen : and how often have I ●en the richest Joys bubble forth from ●●e largest Tears ? Nor would Men in those Circumstances change Condition with the most potent Prince in the World , such Content , such Satisfaction , such Riches , such Wealth , appears in these Tears which Religion forces . How much better is it to be afflicted where our Prosperity and a good Conscience are inconsistent , than to enjoy Kingdoms and Principalities without the light of Gods Countenance ? This was the excellent choice of Moses , and of all the Martyrs of old , who were content to be sawn asunder , to be stoned , to be tormented , to wander about in Caves and Dens , weeping and destitute , rather than desile their Souls with Sin ; which puts me in mind of the good Advice St. Jerom gave to his Friend Heliodorus , Did the Babe , thy Grand child , saith he , hang about thy Neck ; should thy Mother that bare thee , bid thee look upon the Breasts thou hast sucked ; should thine own Father lie prostrate at thy Feet , and intreat thee to spare thy self , and to forbear venturing on the Strictness and Severities of Religion ; get away from them , my Friend , and with dry Eyes fly unto the Banner of Christ Jesus : in this case , to be cruel is the greatest Piety . This was the Case of the Primitive Believers , who preferred their Distresses before Nero's Chair of State , and took greater Pleasure in their seemingly forlorn Condition , than Claudius or Caligula in their Affluence . In the midst of their Tears they were greater men than their Persecutors ; and though they wanted all things , and their Enemies had all that Heart could wish , yet they justly believed themselves happier in their Funeral Dress , than the other in their Triumphs . The Man that roars in a Tavern , or sings in an Ale-house , or rejoyces in his Sin , had more need to wish , that his head were water , and his eyes a Fountain of Tears ; were he in his Wits he would do so : But his Reason is distorted , his Understanding darkned , his Eyes blinded , his Mind unhing'd , his Desires perverted , his Affections led astray , and like a distracted Creature , he rejoyces in his Nakedness . Ah brutish and inconsiderate Soul ! Thou weepest to see a Child or a near Relation dye , and canst thou see thy Soul die , and be robb'd of that Goodness which must give her Life , and be unconcerned ? Thou weepest at the loss of a thousand Pounds , and canst thou remember how thou losest God's Favour , and all Right and Interest in the Merits of a crucified Saviour , and keep thine Eyes dry ? Thou weepest to see a Friend drowning or burning in a merciless Fire , and canst thou think how thou flingest thy self into the Furnace of God's Wrath , makest his Anger kindle , and wax hot against thee , and dost what thou canst to turn it into a Fire , which no Man , no Angel can quench , and will no Tears flow into thine Eyes ? How barbarous , how inhumane is thy Joy ? What dost thou rejoyce in ? That Sin which makes thee merry , that Folly which chears thy Spirit , what is it but Ingratitude to thy kindest Benefactor ? What is it but requiting the greatest Good with the greatest Evil ? What is it , but contempt of him who keeps thy Soul in Life ? What is it but bidding defiance to him who carries thee on his Wings , and out-does the tenderness of a Mother , the care of a Father , and doth all that 's fitting to guard thy Soul from Ruin ? And are these fit things to rejoyce in ? Are these fit Objects of thy Mirth ? Are these Divertisements proper for a Creature that holds his very Being of God , and is beholding to him for all the Blessings he enjoys ? What wonder if after all this Impiety and Stubborness , God rejoyces too , rejoyces in thy Groans , rejoyces in thy Anguish , rejoyces in thy Agonies , rejoyces in thy Sense of his Justice , rejoyces in thy Howlings ? This he must do at last to secure his Honour . This he will be obliged to do in the end , to vindicate the Veracity of his Threatnings . This he will be constrained to do after all , that Devils may not mock his Holiness , nor deride his Thunders , nor upbraid him with Partiality . At that time , this will appear very good Divinity , no Fable , no Romance , no Trade of Priests , no Invention of Politicians , no old Wifes Tale , no idle Story ; and if thou could'st exhaust the Sea in that day , and weep it out again , to testifie thy unfeigned Sorrow , thou would'st do it . Happy the Soul that thinks of this ! Happy the Man that believes these Terrors before he feels them . How much wiser are those tender Hearts that do little else but weep and mourn , and make their Life a Valley of Tears without a Metaphor ! whose Fear of offending God is so great , that every little Defect , and every accidental Miscarriage , forces Tears from their Eyes : Though there may be some Indiscretion in the Management of their Conscientiousness , yet notwithstanding all this , their Tears are the Wine of Angels ; these are the gaudy Dress of a holy Soul. The Almighty that sees her adorned with these Pearls and glistering in these Pendants , falls on her Neck , and kisses her . Fear not , ye afflicted , and toss'd with Tempests : So the Lord Jesus wept , though not for his own Sins , yet for the Sins of others , and was receiv'd into Glory ; so Mary Magdalen wept , and on those Streams a gracious Pardon was convey'd into her Soul ; so the great St. Paul wept , and found the Consolations of Christ abounding in him ; so the penitent Publican wept , and went justified to his House . They that sow in Tears shall reap in Joy. Blessed are ye that weep now , for ye shall laugh , Luk. 6. 21. There is a place high , wondrous high above , where all Tears shall be wiped away , and no Sorrow , no Grief , no Anguish shall appear ; so we have heard , so we shall see e'er long in the City of our God : Verily , Verily , I say unto you , That ye shall weep and lament , but the World shall rejoyce , and ye shall be sorrowful , but your Sorrow shall be turned into Joy. A Woman , when she is in Travel , hath Sorrow , because her Hour is come ; but as soon as she is deliver'd of the Child , she remembers no more the Anguish , for Joy that a Man is born into the World. And ye now therefore have Sorrow , but I will see you again , and your Heart shall rejoyce , and your Joy no Man takes from you , Joh. 16. 20 , 21 , 22. 2. See here , how differently spiritual things affect Men , as they either attentively , or inattentively think upon them . The process of the Day of Judgment to a Man that retires , and through Desire , separates himself to think of it , as the Covetous doth of his Gold , or as the Timorous doth of his Danger , i. e. in good earnest , it will prove an invincible motive to self-denial . Another , that looks upon it , as a thing spoke of in course every Lords day , thinks of the Words as he hears them , but ruminates not upon the Sense , is no more moved with it , than the Carcasses that sleep in their Graves , forbears not one Sin for it , but doth still , as he used to do , mind his Body , gratifie his Flesh , pursue his temporal Interest , comply with sinful Men , please himself , regard Religion on the By , and set his Affections on things below . And as it is in this , so it is in other Truths ; for , do but take a view of the Publick Assemblies ; here the glad Tidings of God's Mercy to penitent Sinners shall make an humble Spirit weep , melt his Heart , and force him into humble Thoughts , and lively Admirations of God's Condescension ; there sits another , and either sleeps all the while , or continues in as even a Temper as he came : What 's the Reason ? One weighs the Importance of this Truth , considers the vast distance betwixt God and sinful Man , thinks , if these things be true , how marvellous God's Love must be ; and that touches him to the Quick. The other's Thoughts are unstable , as Water , uncertain and inconstant : he satisfies himself with this , that he hath heard a Sermon , performed his Complement to God , and consequently finds no Alteration in his inward Man. How have I seen sometimes a pious Soul transported with a lively Description of the unseen everlasting Glory , while the greatest part of the Congregation have been no more concerned at it , than if the Orator had spoke of common Trees , and Herbs , and the Hysop on the Wall ? the Reason is plain , The one thinks of it as a Believer , the other as an Infidel . The one reflects , Lord , what am I , and what is my Father's house , that thou intendest to advance me to this Dignity , lift up a poor Worm from a Dunghil to a Throne , and place him with Princes ▪ even with the Princes of thy People , the innumerable Company of Angels ! The other pleases himself only with the Sound , mingles the Thoughts of the World with his Devotion , suffers not the glorious Object to lye long in his Mind , and so it passes , as it came , without any Impression . Here one rejoyces at the precious Promises of the Gospel , his very Heart leaps at the joyful News , and they come like Oyl into his Bones , warm his very Soul , and pierce even to the dividing asunder of Soul and Spirit : there another sits like a Stock , and wonders what ails his Neighbour to keep such a stir about a few empty Words . But why should'st thou wonder at the Change thou see'st in thy Friend ? He thinks of the Veracity of God , and how these Promises will most certainly be fulfilled ; he thinks , how the Riches God promises exceed all the Treasures of this present World , and what Satisfaction they afford to a hungry Soul , how far they do transcend these earthly Glories , and how to have a share in them , is a far greater Priviledge than to be related to the greatest Monarchs ; and that raises his Soul into that secret Joy. Thou thinkest no more than a Lyon or Elephant , thinkest more of thy Profit and Gain , than of these intellectual Treasures ; thy Thoughts are not busie about these Enjoyments ; thou thinkest it time lost to spend any serious Thoughts upon them , and how should thy duller Soul be affected with them ? Here the Example of a valiant Saint , that fought with his Lusts , overcame his Desires , stood stedfast in the hour of Temptation , conquer'd the Devil , vanquish'd all Oppositions , kept the Faith , finish'd his Course with joy , draws an attentive Soul into Imitation of his Virtues . There another that hears or reads the same Description , feeds still on his Husks , follows his careless Neighbour , delights in vain Company , continues in his Aversion from the stricter Lives of holy Men. The Reason is evident ; for , the one thinks of the noble Attempts such Souls have made , how they are applauded in Heaven , how they have signaliz'd their Valour , what Comforts they have prepared for , and of the Reward they now enjoy : the other looks upon them as melancholick Men , thinks of his present Pleasure more than of a future Recompence , dives not into the nature of these Conquests , reflects not how agreeable they are to Reason , or how necessary in order to a Crown , but thinks he may have the Diadem spoken of with less Trouble , and therefore he sits still upon his Dunghil . Vain Sons of Men ! How long will ye turn your Glory into Shame ! Hath God bestowed upon you a Faculty which Beasts are Strangers to , and for which Devils envy you , even Reason and Understanding , the true Image of your Maker , and will you let it lie dormant in the Ashes and Rubbish of your sensual Inclinations ? When God hath distinguish'd you from the ignobler Brutes , will you be like the Horse and Mule , whose Mouths must be held with Bitt and Bridle ? Behold , the Almighty hath prepared a Supper for you ; and when the Morning and Noon of your Life is spent , designs a Feast for you at Night , immediately after Death ; a Feast , where the Lamb that was slain sits Master , and intends to bid you welcome ; a Feast , where the Meat will be Angels Food , the Wine Hallelujahs , and the Entertainment , Perfection of Bliss and Glory ; the Company , the Apostles of the Lamb , and the Spirits of Men made perfect ; a Feast , where no Good will be absent , and no Evil present , where Plenty and Affluence will last for ever , where Joys will abound , and the beatifick Presence of God will charm and ravish Souls to all Eternity . To this Feast he calls you , to this Banquet he invites you , to this Table he sends for you , to these Dainties you are bid , to these Delicates you are entreated to come , of these Varieties you shall be made Partakers ; and is it not worth considering , what this mighty Offer means ? What if you see it not with mortal Eyes ? your Thoughts may see it , your Understanding may behold it , your Reason may take a view of it . Your Thoughts will tell you , that God , who cannot lye , hath promised it , the Son of God , who is Truth it self , hath revealed it ; the Apostles , who came attended with the Power of Miracles , have publish'd it . These will tell you , that there can be no doubt of it , and that it is as certain , as if you were actually Sharers of it . Give but your Understanding leave to search into this Mystery , and you will be charmed with it ; give but your Reason leave to ascend and descend upon the Ladder of the Word of God , and you will feel a Hunger and Thirst after it ; your Souls will long for it , your Affections will breath after it , and your inward and outward Man will labour after it , and strive to enter in at the strait Gate ; and shall all these Riches be lost upon you for want of Thinking and Contemplation ? Could you by thinking make those Joys visible to you , and will ye refuse it ! Could you by meditating make that Glory present to you , and will you neglect the Opportunity ? Could you by musing and pondering bring Heaven into your Chambers and Closets , and will ye debarr your selves of that glorious Sight ? See what you lose by your Inconsiderateness ! See what Consolations , what Satisfactions , what Cordials , you deprive your immortal Souls of ! Can you see other Men run away with all the Comforts of the Gospel , and remain senseless ? Can you see others get into the Pool of Bethesda before you , and recover , and are you fond of continuing lame , and blind , and poor , and miserable ? Can you see others carry away the Crown , and feel no Ambition in you ? Can you see others take away the Blessing of your Father from you , and be unmoved at the want of it ? Can you see how other Men by thinking arrive to Perfection , and will you lye groveling in the Dust ? O! think while thinking may do you good . In Hell you 'll think , but it will be too late ; there you 'll think , but your Thoughts will be your Torment ? there your Thoughts will be the undoing of you ; there you 'll think what happy Persons you might have been if you had imitated Abraham's Faith , and Moses's Resolution , David's Candour , and Josiah's Piety , St. Paul's Courage , and St. Peter's Tears , St. John's Love , and Lydia's Attentiveness , the Berrhoeans Zeal , and the Macedonian Churches Charity , Zachoeus his Restitution , and the Publican's Repentance ; but these Thoughts will then be your Vexation , since the working time is past , and the day of Vengeance come . There you 'll think that Christ was your Friend , indeed , when he made himself of no Reputation , but took upon him the form of a Servant , became obedient to the Cross , and dyed for you ; but to think that he is your Enemy now , because you refused Obedience to him , because you made light of his Offers , and would not accept of him for your Governour , must needs fill you with endless Grief , and bitterness of Spirit . Now consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver , Psal. 50. 22. 3. And is not the greatest part of the World to be pityed , that can delight in nothing but what they can grasp and feel ? The Covetous can delight in nothing but in Gold : If he want Money all his Joy is gone : If his Coffers be full , and his Barns stock'd with Corn , and Plenty doth surround him , his Heart rejoyces , his Soul triumphs , and Cheerfulness plumps his Cheeks ; but without this , his Mind is disturbed , his Faculties languish , his Countenance is dejected , and he looks like a dying Man. Who would imagine , that this Man hath a rational Soul ? Who would think , he were created after the Image of God ? Who would conclude him to have lived in a Land where the Gospel is preach'd ? Who can inferr from his Actions , or Behaviour , that this Man believes a Word of Scripture ? Who would take the Wretch for a Disciple of the poor and afflicted Jesus ? Who that looks upon him , would not be apt to cry with him , Sit anima mea cum Philosophis , Let me die the Death of some brave self-denying Heathen Philosopher ? For these certainly are in a likelier way of Salvation , at least of escaping the Wrath to come , than the covetous Christian. Diogenes being desired of Alexander the Great to beg either Gold or Silver of him , received this Answer , Do but stand out of the Sun , and do not hinder that glorious Light from shining upon me , and I have enough . The brave Crates having sold what he had , and turned it into Money , generously threw it all into the Sea , saying , It is far better , I should drown thee , than that thou should'st drown me in Perdition . Alexander having sent to the great Phocion two Talents of Gold , the wise Man ask'd the Messengers , Seeing there were so many good Men at Athens , why the King should of all Men make choice of him , to present him ? The Ambassadour ; answer'd , because of all Men he look'd upon him as the honestest . Say you so ? replyed the Philosopher , Then let Alexander give me leave to be still an honest Man , which I can be without all these Presents , and glistering Treasures . Cimon had two large Cups sent him from a Persian King , the one full of Gold , the other of Silver . He looks upon them smilingly ; and asks the Man who brought them , Whether his Master intended , that Cimon should be his Friend or his Servant ? The man replied , It was out of Ambition to have him for his Friend , that he sent it . Oh! then saith he , take them back again , for being his Friend , when I have need of them , I can send for them at any time . Epaminondas , when some came to corrupt him with gifts , invites the Ambassadours to Dinner , and there entertains them with Roots , and Herbs , and with small sour Wine . Dinner being done , Go home , saith he , and tell your Prince , that Epaminondas being content with such a Dinner , is not easily to be drawn by Bribes into a base and trayterous Action . Fabritius , the Roman General , having concluded a Peace with the Samnites , the Magistrates of the Samnites , by way of Gratitude send six Ambassadours to him with vast Sums of Money , begging of him to accept of it ; but he stroaking his Head , and Face , and Breast , and Knees , Gentlemen , saith he , while I can command these Limbs I have no need of Money ; and so dismissed them . Curius gave the same Answer to them , adding , that he had rather rule over Persons , that had Money , than be possess'd of Money himself . These Men were Heathens , whose Delight in Virtue drown'd their Delight in these outward Comforts . They saw , what an Impediment to Goodness , these Heaps of Silver were , and therefore scorn'd to delight in a thing so base and trivial ; they were sensible , that the Soul had her Riches as well as the Body , & as the former by the Confession of the wiser sort of Mankind , went beyond the other in value , so it was reasonable they should delight in the one more than in the other . These Men were better Christians by the Light of Nature , than thousands among us are with all the helps that Revelation and Grace affords ; not that the Fault lies in the means , which are larger and richer than Pagans and Infidels have , but that men stupifie their Souls more under these Advantages , than Heathens did under the lesser Irradiations of the Divine Light and Splendour . So then the very Heathens saw , that the more spiritual the Delight was , the nobler it was , and the more it was refin'd , and purified from the Dross of the World , the more rational it was , and therefore more amiable , and fitter to be embraced : and sure , God must have provided but very ill for Mankind , when he embued and impregnated their Souls with a Sense of Religion , if he had not put something into Religion , that 's charming and lovely , whereby their Souls might be attracted to delight in it . Religion being derived from him , who is the Fountain of Delight and Satisfaction , must necessarily have that in it which may make humane Souls rejoyce , and exalt their Delight into a victorious Supremacy above all worldly Pleasures . What did the Lord Jesus delight in , who lived upon Alms ? What did the Apostles delight in , who were in much Patience , in Afflictions , in Necessities and Distresses , in Stripes , in Imprisonments , in tossings to and fro , in Labours , in Watchings , in Fastings ? What did all the Primitive Believers delight in , that were poor , and naked , driven into Exile , banish'd , forced to work in Mines , chased away from the Comforts of Wife , Children , and Relations ? Something certainly they delighted in ; for humane Nature cannot well subsist without delight in something . It could not be the Riches of this World , for they had them not ; nor indeed did they care for them , when they were offered them : it was Religion , that engrossed their Delight . This made them joyful in all Conditions ; this raised their drooping Spirits under the Rage of their Persecutors ; and certainly it would be hard , if a glorious God , with all his Attributes , and the wonderful things he hath revealed to our Comfort , were improper Objects of Delight : and since these are the genuine Delights of a Christian , O besotted Soul , why dost thou delight in broken Cisterns , when thou hast the Fountain of living Waters to delight in ? Why dost thou delight in Apes and Peacocks , when thou hast the Creator of all these to rejoyce in ? Why dost thou delight in a morsel of Meat , when thou hast the Birth-right of eternal Glory to delight in ? Why dost thou delight in the shade of the Bramble , when thou hast the shadow of God's Wings to delight in ? Why dost thou delight in the nether Springs , when thou hast the upper Springs of Mercy to delight in ? Why dost thou delight 〈◊〉 〈◊〉 , when thou hast a House made without Hands to delight in ? Why dost thou delight in the Rivers of Damascus , when thou hast the River of God's Pleasure to delight in ? Why dost thou delight in a fading Beauty , when thou hast him that 's altogether lovely to delight in ? Why dost thou delight in the Voice of a deceitful Siren , when thou hast him whose Voice comforts the Mourners of Sion to delight in ? Why dost thou delight in the Slavery of thy Lusts , when thou hast him , whose Service is perfect Freedom to delight in ? Why dost thou delight in a little Gain , in Drops of Happiness , in Crumbs of Bliss , in shining Dust , when thou hast a Sea of Glory to delight in ? How deep must thy Soul lye immerst in Body , if such illustrious Objects cannot delight it ! How far must thou be yet from the Kingdom of Heaven , if things of this nature cannot content thee ! How earthly must thy Heart be , how debauch'd , how perverted from the end of its Creation , if these spiritual Delights are insipid to it ! There are some among us I believe , who have tasted of both Delights , the sinful ones of the Flesh , and those which are proper for holy Souls ; tell me , I beseech you , whether you think a Fit of Laughter , or a drunken Bout , or a merry Meeting , you once delighted in , so sweet , so comfortable , so refreshing , as the gentle , and soft , and kinder Influences of God's Spirit , when you have been engaged in Prayer , and Praises , and Contemplations of a future State ? When you have been wrestling with God , and after that work of Love have felt a holy assurance of God's Favour upon your Spirits , can any thing be more pleasing , or charming , than those divine Communications ? When you have entred into Meditation of God's goodness , and the Love of God hath shined bright upon your Souls , have not you felt that , which hath been as much beyond all sensual Delights as an oriental Pearl is beyond Brass or Copper , or such baser Minerals ? Have not you found a Joy stealing upon your Souls after such refreshing Considerations , as hath transported you even into love of Martyrdom ? How contented have you been after such Exercises , or after some signal Self-denial ? How harmonious have your Spirits and Affections been after such Enjoyments of God's loving Kindness , and how like soft and curious Musick have these Gales of the Divine Goodness composed your troubled Thoughts , and hush'd them into a lasting Peace ! And is not this infinitely better , than the Pleasures of Sardanapalus , of Dives , and other luxurious men ? Will not this turn to better account at last than fleshly Lusts , which war against the Soul ? Look upon Heliogabalus , who tryed how great a Monster a man could make himself ; in his Cloaths you should see nothing but Gold and Purple , his Beds were embroidered , and the Feathers that were in them must be the softer Feathers of Partridges taken from under their Wings , mix'd with the finest Rabbets hair . He would ride in a Chariot shining with Rubies and Diamonds , and not only in the out-side of his Shooes , but even within , he would have precious Stones : he would not ride abroad under six hundred Coaches with him ; his Beds and Rooms were strow'd with all sorts of curious Flowers , and an everlasting Perfume filled his Halls and Parlors : sometimes in a Frolick he would be drawn in a Chariot by four Mastiff Dogs , sometimes by four Stags , sometimes by four Tygers as Bacchus , sometimes by four Lions , as Cybele , sometimes by four beautiful Women . Now and then he would cause Ships to be richly laden with all costly Commodities , and then sink them in the Sea. At some of his Meals he would have six hundred Estriches ▪ Heads at the Table ; And when the Humour took him , all his Courses should be nothing but Pheasants heaped and piled together in Dishes , sometimes they should all be Pullets ; sometimes nothing would serve him , but to have all sorts of deformed men at his Table , eight lame Men , eight blind , eight Blacks , eight gouty , eight fat , eight bald , eight deaf . In such Fooleries he delighted ; and because the Syrian Priests had told him , that he would die an unnatural Death , he would keep Poison in golden Vessels , to kill himself , before any Person should be able to lay hold on him : to this purpose , he would have silken Halters about him , and Penknifes set with Diamonds to dispatch himself , when he should see occasion . And he built also a Tower , which he over-laid with Gold , that in Case of any sudden Attack , he might throw himself from the top of it . These were the sottish Delights of this man , and yet after all , he died in a Jakes . I have mention'd this Brute , and his Actions , because there are in his short Life all the extravagant Actions that a distemper'd Brain can invent , and all the Delights that a mad man could think of , yet who would not prefer a Delight in a good Conscience , and delight in God's Worship , and delight in Acts of Charity , and delight in heavenly Thoughts before it ? Sensual Delights must at last expire , but spiritual Delights do not die ; but as you have seen those vast Balls of burnish'd Brass on Church-Steeples cast a glorious lustre assoon as the Sun shines upon them , so at a serious man's Death , his delight in Holiness , upon God's favourable Acceptance of it , instead of expiring and decaying , immediately grows bigger in its Glory , the Rays of it spread , and enlarge their Borders , and stretch themselves into Eternity . And therefore , 4. Who can harbour any hard Thoughts of Religion , because it debars us of disorderly sensual Delights ? In doing so , it does us a kindness , is our Friend , prevents our Danger , saves us from the Pit , delivers us from Hell , makes us live like Men. It doth not debar us of that which will make us happy , nor hinder us from solid Joy , nor deprive us of such sensual Delights , as are necessary for our Preservation . The Delights it keeps us from , are fitter for Swine than for rational Creatures : it separates us from delights , which will lead the Soul into the Shadow and Valley of Death , from Delights , which dethrone the ruling part in us , make the Master serve the Man , and from Princes debase us to a state of Thraldom . It denies us such delights as make God our Enemy , move him to depart from us , and provoke him to Indignation . It will not suffer us to meddle with Delights , which destroy the Glory of the Mind , damp our Zeal● , alienate the Heart from God , and drive away his holy Spirit from us . It is against all such delights as would make us miserable , and enamoured with Sin , and the World , and in being an Enemy to such Delights it consults our good . It is more favourable to us than we are to our selves , and seeks to make us like God. God is above all sensual Delights , he is not taken with the Beauty of the Face in Man or Woman ; he undervalues a great Table , and hates the Prodigality of the Spend thrift ; he hath no Body to please , no Eyes to satisfie ▪ with glittering Objects , no Ears to delight with artificial Sounds , no Blood to cherish with studied Cordials ; and though the World be his , and the fullness thereof , yet he solaces not himself in the Pleasures of it ; his Delights are great , like himself ; spiritual like his Essence , infinite as his Glory , eternal as his Being ; he delights in himself , and is to himself the Object of his Pleasure : he delights in the eternal brightness of his own Glory , and the express Image of his Person : he delights in his own boundless Understanding , whereby he knows all things , past , present , and to come , and sees all Beings before they are , and what will come to pass , and dives into their nature , ends , designs , and the Accidents that befall them : his delight lies in doing good , and communicating the Rays of his Holiness to his Subjects . He delights in his own Perfections , and Virtue is the amiable Spectacle of his Eyes : he delights in a Soul that loves him , and an humble Heart is to him a glorious sight . The Soul that loves her own Lowliness , and is content to be little , and despised in the World , embraces Contempt and Reproaches , and like the mighty Jesus , runs with Patience the Race , that 's set before her ; this causes Joy in Heaven . To this likeness , Religion would advance the Soul ; not that it attempts to give it the same Perfection , but that it designs to work some Resemblance betwixt her , and that Sovereign Being . The Soul being in some measure capable of this Delight , its Endeavour is to bring her to a sense of it . In a word , it seeks to reduce Man to the first state of Innocence , from which by Sin he fell . And though Adam had all the Riches and Glories of the World concentred in his Paradise , yet his Delights were more spiritual than sensual , since his Joys were not so much from the Flowers , and Trees , and Animals themselves , as from the Excellency , Power , Wisdom , Greatness of God , which glistered in their Make , and Use , and the Ends , for which they were created . He saw indeed the proud Tulip , the fragrant Rose , the odoriferous Jessamin , and rejoyced ; he beheld the Cherry , the Fig , the Almond , and the Apple , and triumph'd ; he cast his Eyes on the laden Trees , and how they seemed to let down their Arms to put their richer fruits into his Mouth , and was glad ; he took a view of the Fishes , that danced , and leap'd in the Chrystal Rivers , that water'd the glorious place , and his Spirits were enliven'd ; but at the same time , the Bounty , Liberality , and Omnipotence of the great Architect of all , appeared so lively to his Mind , that he made his Garden a true Emblem of Heaven , fell down , and Day and Night sung the Praises of his Creator , as if he vyed with the Angels of the upper World , and were trying , who should hold out longest at melodious Hallelujahs . This Kindness Religion intends to our Souls , and therefore suggests unto us the Promises and Threatnings of God , to keep our Feet steddy in the way , they are to walk in : to this purpose it tells us , That he who loves sensual Pleasure shall be a poor man , poor in Grace , poor in gifts of God's holy Spirit , poor with Respect to God's Favour , poor even to contempt , destitute of those richer incomes , which sanctified Souls receive , deprived of the Juice and Sap , which flows from the flourishing Vine , the Lord Jesus , in want of a fore-taste of Heaven , and of a sense , What the hope of God's calling is , and what the riches of the glory of his inheritance is in the Saints , and what is the exceeding greatness of his Power toward them that believe , according to the working of his mighty Power , which he wrought in Christ , when he raised him from the dead , and set him at his own right Hand in heavenly places , Eph. 1. 18 , 19 , 20. Who can grumble at Religion after all these advantages ? Who can find fault with it after this prospect of its benefits ? Who dares asperse that beauteous Virgin after such Fruits it bears ? Who would not esteem it ? Who would not prize it ? Who would not honour it ? Who would not speak well of it ? Who would not look upon it as a horn of plenty , and a treasury of the greatest comforts ? Who would not maintain the honour of it , against all opponents ? who would not vindicate it , when it is abused ? Who would not rise up in defence of it , when blasphemous Tongues would traduce , and revile it ? Let no man say here , I can follow my Carnal pleasures , and yet be religious too ; Alas ! What Piety can that be , where thy Affections are divided betwixt Religion , and Worldly Pleasures , and where these Delights commonly have the greater share ? May be thou sayest thy Prayers , so have I seen Parrets , and Magpies repeat a few Sentences , which they have been taught : May be , thou goest to Church ; so have I seen a blind man sit down by a Candle , but to no purpose : Thou mayest attempt to reconcile the Temple of God , and Idols , but these attempts are as vain , as thy pleasures are ; while these sensual delights ingross thy Mind , the Word must needs be a dead Letter to thee : Heaven cannot supple thy Soul ▪ Hell cannot fright it ; the Thunders of God are insignificant to it , and thou art unfit to dye , unfit to appear at the great Tribunal . The Heathens tell this Fable , That Ceres coming down from Heaven one day , gave out , that she was a Nurse ; whereupon , King Eleusius took her to attend his Son Triptolemus , and having him under her Tuition , in the day time she sed him with celestial Milk , and in the night she cover'd him with Fire , to give him Immortality . Religion is that Fire , which must make you immortal ; this purges away your dross , and cleanseth you Hearts from the dregs of Sin and Death , makes you bright and shining , and capable of eternal Light. No Nurse is so tender of you as Religion is : it feeds you with celestial Milk that you may be strong in the Lord , and able to put on the whole Armour of God , and grow up into a perfect Man in Christ : what ? if it will not suffer you to please your Flesh beyond what is necessary for it's Subsistence , must it therefore be your Enemy ? Will you count it a Foe because it denies you the Sword which would kill you ? How lovely should this very thing make it in your Eyes ! How dear should this make its holy Precepts to you ! How should you rejoyce , that you have such a Monitor to prevent your Ruine ! What Praises do you owe to God , that witholds you from that which would precipitate your Souls into the gulf of Perdition ! I conclude the Inference with this Story : Two Brethren were travelling , one a very prudent Man , the other rude and silly ; coming to a place where two Ways met , they dispute , which of the two they should take ; one look'd as if great Art had been bestow'd upon it , Flowers grew on both sides , and it seemed to be most frequented ; the other look'd rough and uneven , liker a Foot-path than a High-way : the weaker Brother , charmed with the out-side , was clearly for making choice of the former ; but the wiser , though he saw that the pleasant way invited the Eye , yet I fear , saith he , it will not bring us to a commodious Lodging , the rather because I have heard , that the less beaten Path leads to an Inn , where we may have excellent Accomodation . The foolish Fellow was peremptory in it , that the most pleasant way must be the right way ; and prevails with the Brother to bear him Company : and being advanced considerably in it , they light upon a Company of Robbers , who immediately clap Shackles on their hands and feet , and hale them both to their Captain and Governour . Here one Brother accuses the other ; the wiser charges the other with Stubbornness ; the weaker blamed the other's Facility , and alledged , That since his Brother pretended to greater Wisdom than he , he should not have been perswaded . In fine , both are found guilty , and both laid up in Prison . These two Brethren are your Souls and Bodies : your Soul is the wise , your Body the foolish Brother . Let not your Body by its Importunity prevail with the Soul to consent to its Desires and Fondnesses of the dangerous Delights of the World. O! hearken not to the Perswasions of a sensual Appetite , that chooses a present Satisfaction , but considers not , there are Robbers at the end of the way , which will certainly throw both into outward Darkness . 5. The great Day is at Hand , let 's prepare for it . So Christ told his Disciples , and so the Apostles taught the Christian World ; nor must we wonder , that the Blessed Jesus should fright his Followers with the Approaches of that day , when he knew , it would not come in sixteen hundred Years , and more , which are past , since his appearing in the World. I omit here the Calculations of curious Men , who have been bold to determine the Year in which the day of Judgment will happen ; some that follow the Tradition of Elias have allow'd two thousand Years to the Oeconomy before the Law , two thousand to that under the Law , and two thousand to that under the Gospel , and after this have placed the Succession of that tremendous day . But I doubt that this is rather a Jewish Criticism than a real Prophecy : for , God having created the World in six days , and a Thousand Years being as one Day with the Lord , it 's like Men have concluded from this Notion , That as the World was created in six days , so after six days , i. e. six thousand years , it would be destroyed . Some when they have seen any extraordinary Judgments of Hail , or Rain , or Thunder , or Locusts , or great Confusions happen in the World , have from thence inferr'd the immediate coming of this Day . Some have placed it in one Year , some in another , but all these are needless Speculations . It 's enough that the Decree is sealed in Heaven , that there will be such a prodigious day ; and it was as truly at hand in Christ's time , as it is now , and now , as much as it was then ; nay as much now , as it will be but a Year or a Month before it comes in good earnest ; for the day of our Death is at hand , and we know not when , or how soon , whether this hour or the next , the fatal Messenger will arrest us in our Journey . The day of our Death is the fore-runner of that greater Day , and according as our Souls are found at the day of our Death , so they will be judged in that glorious day : the Judgment , that will be pronounced upon our Souls at our Death , will be proclaimed aloud before the whole World another day ; and if they be so unhappy as to be condemned upon their departure hence , they will all that while , till the great day comes , torment themselves with the thoughts of that Sentence , and the Shame that will ensue upon it , as holy Souls will comfort themselves with the Thoughts of their Absolution . Therefore , when our Souls leave this Body , that day and hour , is really a day of Judgment to us : and that this day is at hand , none but a Sot can deny ; and accordingly all Men of Sense have made , and do make early Preparation for it ; and he that doth not imitate them , is so far from giving Proof to the World , that he is wiser than they , that he proclaims his Stupidity , and in a manner , renounces his Portion in the Inheritance of the Saints in light . But then by Preparation I do not mean those little Sprinklings of Devotion , which Hypocrites , and Men who pretend to love God , yet will not part with their Lusts , usually lay upon his Altar , not the Pharisees Alms , and Fasts , and Prayer , which were performed with sinister designs , out of Vain-glory and Ostentation , not Ahab's Repentance , who put on Sac● - 〈◊〉 〈◊〉 walk'd softly , but still kept an unmo●●●ed Heart ; not the Harlots Piety Solomon speaks of , who said her Oriso●● , and paid her Vows , and her Peace-offerings , and thought to make God amends for the Crimes she lived in , by these Services ; not Judas his Sorrow , who lamented his Sin , because he saw the Hell he was like to drop into ; not Demas his temporary Severity , which soon chang'd into fondness of the World ; not the Angel of Sardis his Profession of Religion , who had the name that he lived , but was dead ; not the Jews Zeal for the Ceremonial Part of God's Worship , while they neglected Justice , Mercy , Chastity , Sobriety and Charity ; not the Zeal of Ezekiel's Hearers , who loved to hear , but were loath to do : but , if you would prepare for this day of Account , so as to be commended by the Judge , the Preparation must have these following ingredients . 1. Pity those inconsiderate Men that live as if there were no future Judgment . Say not , where are they to be found ? There is no Country , no City , no Town , no Village , no Street , but the greater part of the Inhabitants live so . All that profess it , all that talk of it , all that live under Sermons which declare it , do not therefore believe it . No man believes it , that is not thereby restrained from Lusts , which war against the Soul. All that dare be lewd , and repent not , and do not amend their ways and their doings , whatever opinion they may have of themselves , in despight of their Profession are Infidels , and so much the greater Infidels , because they enjoy means of Grace , and Motives , and Reasons , and Arguments , and helps to believe it ; and yet Act as if there were no such thing . Express your Compassion to their Souls by your Tears , since they will not weep for themselves . Ah! miserable Creatures ! E'er long they shall see him whom they have pierced , and mourn , as one that mourns for his only Son , and they are not aware of it ! They are hastening to the Shambles , where they will be barbarously butcher'd by hellish Furies , and they are not sensible of it ! Oh , mourn for them ! They deserve your Pity more than Galley-Slaves , more than Wretches in Turkish Captivity : Oh! call to them , and see whether ye can yet perswade them into a livelier Faith of this terrible Day . O that you could yet save their Souls from Death , and cover a multitude of Sins ! It 's like they 'll scorn your Tears , and laugh at your Admonitions , for the God of this World hath blinded them ; but , Oh! pray for them , that their Eyes may be open'd , that they may see the Precipice they run upon , and behold the bottomless Gulph , upon the Brink whereof , they stand . They are rolling down the Hill ; Oh! stop them , if you can , that they fall not into the Lake beneath : seeing your Zeal for their Souls , your concern for their Welfare , your entreaties to save themselves from this Generation , your sorrow for their undone Estate , your grief for their hardness of Heart , they may yet relent , and turn before the Lord comes , and smites the Earth with a Curse . 2. Every day spend some time in reflecting on this Day . Is half an Hour , or a quarter of an Hour every Day , such a business , that thou canst find no time for it ? How many parts of every day dost thou spend idly and foolishly ? Wouldst not thou find greater Profit in bestowing a few Minutes in Contemplation of that Judgment ? Say not , who doth so ? What ? if none did it , if it be useful , and a Duty , a wise Man would think himself obliged to practise it , though he had no Company . It 's granted the Age is bad , and few there be that will deviate from the Customs of their Neighbours ; but without all peradventure , some there are , that are seriously concerned about their Salvation , who make Conscience of it . Had Men , when Christ conversed on Earth been discouraged , by the small Numbers that followed him , from embracing his Doctrin and Discipline , how would the World have been Peopled with Christians ? Good Elijah was not frighted from cleaving to the true God , when he thought all the World was become Idolatrous , and why shouldst thou be tempted to forget thy Everlasting Interest , because every Body in the Parish thou livest in , is not devout , and wise , and serious ? Suppose thou didst live in a Street , where all the Men were Beggars and Vagabonds , would that be a Motive , to follow their unlawful Calling ? If a Treasure were to be had in such a place , and all about thee should be regardless of it , wouldst thou be as lazy as they ? The Merchant ventures into that Country , where he thinks none hath been before him , and doth promise himself a richer Return . In Trades , Men commonly chuse that , of which there are but few Masters , in hopes , they shall thrive the better for it . The same may be applied to the Business in Hand , reflecting every day upon that dreadful Account , which few will venture upon ; thou wilt be a greater Gainer , and purchase a richer Peace and Satisfaction ; thou wilt rest more sweetly at Night , than thy Neighbours , and thy Conscience will be more at ease ; thou wilt go about the Works of thy Calling more cheerfully , and thou wilt be able to comfort thy self better , if any Affliction or Loss do befall thee , than others , who converse little with God and their own Souls . In the Life of Pachomius , we read , That every day he used to bespeak the several Parts and Members of his Body , and talk to them , as if they had been rational Creatures : Behold , saith he , my beloved Parts , I will advise you to nothing but what is wholsom , and useful for you , and therefore shew your selves obedient to my Counsel , and let 's serve God cheerfully till we get to a better place . As to you my beloved Hands , the time will come when you will no more be able to strike your Neighbour , or play at Cards and Dice ; and when you will not be able to reach any more after Goods , that do not belong to you . As to you , my beloved Feet , the time will come , when the way you have gone will be stopp'd up , and when ye will be no longer able to run into vain and loose Company . Hearken unto me my Senses , and whatever helps to make up this mortal Frame , let 's strive lustily before Death overtake us , and stand boldly in the evil day , and fight bravely , till the great God put an end to our Sweat and Labour , and call us to his heavenly Kingdom . What will it profit you to taste of all the Sweets of this World , if any thing can be called sweet in so much Misery ? Why should ye be loath to labour , when to labour ye were born ? Why should ye refuse to suffer when shortly you must die , and mingle with Dust ? Why should ye seek after a soft and easie Life , when e'er long you 'll meet with it in Heaven ? This is no Time , no Place for Pleasure ; that 's only to be found among the Blessed above . This is it , that I would have you comprehend above all things , that through sensual Delights and Satisfactions Men go into unquenchable Fire ; but through Bryars and Thorns lies the way to Joys , which shall never have an end . Why do ye murmur against me when I bid you fast , and watch , and pray ? Should I indulge you , it would be your Bane , it would be Cruelty in me to spare you ; to give you Ease would be the way to precipitate my self and you into endless Torment . Thus spake that holy Man to the respective Parts and Members of this Body : and thus , Christian , do thou preach to thy Soul every day ; ask it , which of those two Sentences , that shall be pronounced in the last day , art thou most desirous of ; of that , Come ye Blessed , or of the other , Depart ye Cursed ? If ( as no Man is fond of Misery ) thou dost hunger and thirst after the former , come my Soul , let 's retire , let 's ascend the Hill of God , and from thence take a view of what will be hereafter . The Posture of Affairs thou seest now , will not continue long ; fancy thou sawest a Man whom the Divine Bounty hath crowned with variety of temporal Blessings . This Person having a mind to take his Pleasure , retires with his Family to his Country-House , adorned with Tyrian Silks , and Persian Carpets , and with all the Eastern Riches , and there lives merrily , and at his ease ; one Night being very jovial at Supper , a Servant of his , base and ill-natured , puts some Lethargick , or Opiate Potion into his Master's and Fellow-Servants Cup ; and having rocked them all asleep , opens the Doors , le ts in Thieves , and Robbers , who having plunder'd the House , at last lay violent hands on the Master , and to make sport with him , drag him thus intoxicated into the open Field , and there leave him . In the mean while the Heavens grow black , and a hideous Tempest gathers in the Clouds , and the Sky begins to lighten , and the Voice of Thunder to be heard , and a dreadful Rain falls ; and in the midst of all this Noise and Confusion , the besotted Master wakes , looks about , quakes , trembles , believes himself in another World , is astonish'd to see himself lying on a barren Turf , without Servants , without Attendants , without Friends , without Necessaries , without Conveniencies , among Showers , and Storms , and Tempests , stist with Cold , frozen to Death almost , and beholding nothing but Misery about him . O my Soul ! thou canst not but look upon such a Person , as the very Emblem of Confusion , and while thou dread'st this fearful State , take heed thou dost not prepare for it , or drop into it ▪ take heed of carnal Security , for that will expose thee to the Rage and Fury of hellish Thieves , and make God's Indignation strangely surprizing . The Terror that will seize the sleepy Soul , when it is summon'd away to the Bar of a righteous God , will be beyond Storms of Hail , and Tempests of Rain , and Flashes of Lightning , and Claps of Thunder . When Covetousness would entice thee , shew it the miserable Gehazi trembling before the Throne of God : when Luxury would tempt thee , bid it look upon the wretched Belshazzar , mourning to eternal Ages for his Intemperance : when worldly Mindedness would debauch thee , find out Nabal among the damned Spirits , and with that Sight fright the foolish Lust away : when Envy would enter into thy Soul , call out Cain from that unhappy Crew , and bid it see its Doom in his Funeral : when present Satisfactions would make thee slight the after-hopes of Glory , bid the profane Esau stand forth from his fiery Cell , to which he is condemned , and it will lose its Courage . Thou readest of the Syrians , how in a Consternation sent upon them from above , they fled in the Night , leaving all their Provision behind them . But what is this to the Consternation , the Judgment Seat of Christ will strike into that Man , who having slighted his Commands , is on a sudden ordered to come and answer the Reason of his Contempt ; and forced to leave all his vain Excuses , and Apologies behind him . The Name of some Warriours hath frighted Men , Women , and Children ; and then how terrible will the Name of the Lord of Hosts be to them , that have fought against his Holy Spirit by their Stubbornness ! O my Soul , Blessed is he that watches , and keeps his garments , lest he walk naked , and they see his shame , Rev. 16. 15. 3. Walk circumspectly every Day , and use that conscientiousness , you would use , were you sure , you should be summon'd to Judgment at Night . To be sure a dayly Conscientiousness can do no harm . It may possibly deprive thee of the Pleasure of bad Company , but where is the loss , when by that means thou preservest thy better Part from being wounded ? May be , thou may'st get the ill Will of some men , that hate any man , that will not run with them into excess of Riot , but their Hatred is better than their Love ; not that a Man is to be fond of the Hatred of others ; but since the World does love his own , and is fond only of People , as loose as themselves , it is a Mercy to be hated by such men , because it is a sign we are not of their Temper . The love of good men is ever to be valued , but that of men loose and profane , is but a trouble , except it can be had , without participating of their sins . Say not , next Year , or when I have accomplished such a Business , I will trim my Lamp , and make it ready against the Bridegroom comes . Every Day to live in expectation of the Summons , is the act of a Wise and Blessed Servant : And he that every Day walks with God , walks in a mighty sense of his Omniscience , and Omnipresence , and in his company , business , conversation , dealings , keeps God in his Eye , sets his Laws before him , walks as one resolved to please God in all things , le ts not a Day pass over his Head without doing some good , uses the World , as if he used it not , and if through inadvertency he slips , rises again presently , and arms himself with fresh resolutions , is the Person , that lives every Day , as if it were his last Day . Sinner , wert thou sure , that this Night thou shouldst be summon'd to the Bar of God , wouldst thou swear and lie , and dissemble , and be Cholerick , or backward to good works ? Live , as if thou wert sure of it : For suppose thou continuest in the Land of the Living that Night , thou losest nothing by this Preparation , nay , thou art a mighty gainer by it , for hereby thy Soul is refresh'd thy Mind preserved in an excellent temper , thy Goodness strengthen'd , thy Graces renew'd , thy Affections enlarg'd , thy Understanding enlightned , thy Will made more tractable , thy Spirits eased , thy Calmness maintain'd , and thy very Body kept in Health . God loves thee , the Promises of the Gospel belong to thee : Devils cannot hurt thee , thou livest like a Christian , actest like a Man of Reason , preparest for thine own quiet , thy Condition is happy , thy Estate safe , thy Life out of danger , thy Conscience clear , thy Confidence in God encreases , thy Satisfaction swells , thy Comforts grow bigger , and thou freest thy self from that Mire and Clay , in which so many Souls do stick , and deliverest thy Soul from that terrible Pit , which swallows up so many imprudent Travellers . 4. When ever you see , or hear of the judicial Process of a Malefactor , think , and reflect upon this Day . To take occasion from things we see or hear , to improve our Minds ; and to Meditate on things useful and great , and beneficial , is the part of a wise Man , and a Christian , who is to remember , that his Reason is not given him , only to teach him how to live easie , but chiefly to direct him , how to Purifie his outward and inward Man. The great Design of the Gospel , is to refine our Reason , and to make it subservient to the Purposes of a Spiritual Life ; and he that makes External Objects Instruments of spiritual Thoughts , and leads his Consideration from things visible , to those , which are not seen , imitates the Holy Apostles , and the best Patterns , 2 Cor. 4. 18. The Judicial Process of a Malefactor hath many Circumstances in it , which very much resemble the Proceedings of the last Day . Indeed our Saviour , Mat. 5. 25 , 26. describes the last Judgment , by the Processes made for Malefactors in this World. Agree , saith he , with thine Adversary quickly , while thou art in the way with him , lest at any time the Adversary deliver thee to the Judge , and the Judge deliver thee to the Officer , and thou be cast into Prison : Verily , I say unto thee , thou shalt by no means come out thence , till thou hast paid the uttermost Farthing . In which Words , Christ represents to us the Scene of the future Judgment , and consequently intimates , that when we behold the one , we should spend some serious thoughts upon the other . Think how terrible the sight of the Judge is to the guilty Prisoner , and how much more terrible the sight of a Majestick God , will be to the unhappy Sinner that would not be kept in by the Laws , and Sanctions of the great Commander of the World , and stood more in awe of a Child , or Servant , when he was going to commit lewdness , than of him who gave him life , and being : Think how the Malefactor is frighted and confounded with the vast company of Men and Women , that crowd in to hear his Tryal , and how much more the impenitent Sinner will be ashamed in the last Day , when all the People that have been since the Creation of the World will look upon him , and hear what his fate will be ; some Orators have been struck dumb with the greatness of their Auditory , what effect then may we suppose will the Congregation of Mankind have upon a Wretch , that never saw the hundred thousandth ▪ part of them before ? Think how it must be with the Malefactor , before the Sentence of Death passes upon him , how heavy his mind is , how Melancholick his Thoughts , how drooping his Spirits are , and what Palpitations he feels about his Heart , and how far greater the heaviness of the sinful Soul must be before the Sentence of Condemnation proceeds against her , from the mouth of God , how much more sad remembrances , how much more dismal reflections will seize upon her ! And if it be so sad with her , before the Sentence be past , what trembling and horror will invade her after it ? A Malefactor here on Earth may yet entertain hopes of Pardon , his Prince may be merciful , pity the distressed condition of his Family , remember past services , and relent , and change the Sentence , but the sinful Soul once condemned to suffer , hath no hopes of forgiveness , no hopes of being Repriv'd , no hopes of being released ; not but that God is infinitely more merciful , than the meekest Prince on Earth can be , but the time of Mercy is past . Once he was merciful to her to a Miracle , his Mercy was her Shield , Mercy did encompass her , Mercy lay entreating her , Mercy courted her ; Mercy though abused , came again , and tryed new arguments ; Mercy followed her , Mercy preserved her from a Thousand Evils , Mercy would not suffer the roaring Lion to touch her for many years , Mercy stood by her , even then , when she desperately affronted her Maker , Mercy was patient towards her , Mercy wept over her , Mercy call'd to her , Mercy would have pull'd her away from her Errors , but she thrust this bright Angel away , would have none of it , made light of it , laught at its charms , despised its entreaties , scorned its carresses , disregarded its smiles , refused its offers , rejected its embraces , and therefore cannot feed her self with hopes of Pardon now . Nay , the Malefactor here on Earth , when Men will not Pardon , hath yet hopes , that upon his true Repentance God will Pardon him ; but the Soul that departs hence in a sensual , carnal condition , the same she lived in , hath no higher Court to appeal to , none above God to make her moan to , none beyond the supream Law-giver to address her self to . The God she hath despised , and whose Mercy could make no impression on her , is to be her last Judge , and therefore how much more disconsolate must her state be , than the condemn'd Malefactor's here on Earth ! 5. Whenever you converse with sick and dying men , and are present , when their Breath leaves their Bodies , think , and reflect upon this Day . He visits a dying Friend to little purpose , that only comes to condole with him , or to look upon him , or to ask him how he doth , or what Medicines he hath taken , or what Physitian he hath made use of . The Chamber of a dying Person should make us as serious , as a Church , and compose our Thoughts as much , as an Oratory : In such a Room there are various Objects , that invite us to Pious Thoughts , and do naturally suggest to us , very serious Considerations ; the sad looks of the Spectators , the Groans of Relations , the Tears of Friends , the Lamentations of Neighbours , and the dying Persons Pain and Misery , and perhaps doubts of his Salvation , which are not to be beheld with a careless Eye . So that when you see the dying Person near Expiring , think with your selves , This man is going to be judged , his Soul is entring into the Territories of another World , to know what her everlasting state must be : This will shortly be my case . I must e'er long follow her to God's Tribunal ; here my stay will be but short ; here I have no continuing City ; here I am not to tarry long ; my Friend , that 's gone , shews me the way that I must go . I saw him expire , I heard his last groans , I was by , when his Eye-strings broke ; if the Lord Jesus gave him any assurance of his favour , before he died , with what chearfulness will his Soul meet her Bridegroom in the Air ; how welcome will he be in the Court of the great King ! What rejoycing will there be , when he , and the other glorified spirits behold one another , and they see that one more is added to their Number ; for there is no envy in Heaven , no grudges , no fretting , because so many are admitted into the Everlasting Mansions , but the more holy Souls do enter there , the more their joy encreases : If this my Friend hath lived above the World , while he lived here , with what gladness will his Soul be brought , and enter into the Kings Palace ! How will his Name be remembred there ! How kindly will Angels talk of him ! How favourable will the Judge be to him ! but if his Devotion and Piety hath been but Paint and Shew , what a surprize will it be , immediately upon his coming among the spirits of another World to be arrested at the suit of the Great God , and to be carried away to his Tryal ! He is taken away from his sick Bed , but should his Soul be sent away with a Curse , how much worse will Hell be , than his sick Bed ! In a sick Bed Physick may yet give some ease , but Hell scorns all Medicines , no Drugs are of any use there , no Cordials , no Cataplasms are to be found there , no vulnerary Herbs grow in that Wilderness : On a sick Bed , Friends may yet comfort us ; but in Hell , there is no Friend , all are Enemies , all hate one another , because none can deliver the other from his Torments : In a sick Bed Neighbours may give their advice , but in Hell no advice can be given ; for the Inhabitants are not capable of taking it : The Devils indeed may advise them to speak evil of God , because of the irreversible doom they lie under , but that 's a Remedy infinitely worse than the Disease , and they that follow this counsel increase God's Anger , and their own Plagues , and as they venture upon new Sins , so God must inflict new Curses , and try new Rods and new Scourges , which makes the misery truly infinite . Such Reflections the sight of a sick and dying Man will cause ; nor is this judging of his everlasting and final State but a mere occasional Meditation , undertaken for no other end , but to affect our own Souls with the day of God's righteous Judgment , to improve our own Thoughts , and to make a holy use of such Occasions , as God's Providence thinks fit to present to us . 6. Whenever you go to a Funeral , think of this Day of Judgment . It 's a marvellous thing to see , how Men spend their time at Funerals . Though they are in the Room where the dead Body lies , yet they drink , and laugh , and are merry , and talk of any thing , that their Fancy , or their Business , or the Reports of People abroad do suggest . Though Death stands before them , and the Corps seems to exhort them to Contemplations of their Mortality , and the Consequences of Death , yet how carefully do they shun all Discourses and Thoughts of that Nature ? The Life , the Actions , the Vertues , and the good Qualities of the dead Persons , might deserve some Pious Conferences ; or his Change , and passing from this Life into another , and being freed from the Burden of the Flesh , and from innumerable Troubles and Vexations , which this Life is subject to , would be no unseasonable Subject of Discourse upon such Occasions . But so great is the Aversion of most men from such kind of Entertainments , that any thing rather than this , though never so frivolous , shall be hearken'd to , and either the News of the Town , or their Trade , or their Merchandise , or their Sports , or some ▪ thing of this Nature , is preferr'd before the melancholy Prospect of Eternity : Or if some Pious Person , begins a Spiritual Discourse , or to talk of something suitable to that Occasion , the Company is struck dumb on a sudden , and glad when the Stream turns , and some other impertinent Subject is pitch'd upon . In a word , Men go to a Funeral , as to a Play , or Shew ; and as they bring no serious Thoughts with them , so they carry none away . But thus it must not be with you , who are sensible that such Opportunities are presented to you by Providence , to strengthen your inward Man. And therefore , when you see the Mourners go about the Streets , when you your selves accompany the Corps to the Grave , think of the great Sentence the Soul will receive upon her Approaches to the Throne of the Heavenly Majesty . St. Hierom describing the Funeral of the happy Paula , that famous Saint , who while she lived here , was Eyes to the Blind , a Nurse of the Poor , a Staff to the Lame , and an Example to all religious Persons , tells us , That when she was dead , there were heard no Shrieks , no Howlings , no Weeping , no despairing Lamentations , but Psalms , and Hymns , and spiritual Songs : her Corps was carried to the Grave upon Bishops Shoulders , Prelates carried Lamps and Wax-Candles before her , and a Quire of Singing-Men accompanied her to her Tomb , and most of the People of Palestina came together to attend the Funeral . The Monks crept out of their Cells , the Virgins from their Retirement , and good Men , in all Places thereabout , thought it Sacriledge not to pay the last Office to her . The Widows and Orphans , as in the case of Dorcas , came , and shew'd the Garments she had made for them ; and all the indigent and needy cryed , they had lost a Mother : and for three Days , Psalms were sung in Greek , Hebrew , Latin , and Syriack ; and every Body celebrated her Funeral as if it had been their own . When you behold the Funeral of such a holy Person , think , how with far greater Pomp the Angels meet the Soul of the deceased at the Gates of Heaven , and on their Shoulders , carry it to the Throne of everlasting Mercy . Think how joyfully those blessed Ministers conduct such a Soul to her eternal Rest , and how they triumph that she is deliver'd from the Burden of the Flesh , and advanced from a Valley of Tears , to a place of endless Glory . When the great Constantius died in Britain , his Ashes were put in a golden Chest , and with great Pomp carried through France , and Italy , to Rome ; but , think how far greater Honour it is , for such a holy Soul to be convey'd by the Spirits of Light into the City coming down from Heaven , prepared as a Bride adorned for her Husband , the twelve Gates whereof are twelve Pearls , and the Streets pure Gold , as it were transparent Glass . On the other side ; when you see the stately Funeral of a voluptuous and sensual Man , such as Attila was , the Soldiers tearing their Hair , the Courtiers weeping , the Body wrap'd up in Silk , the Guard proclaiming his valiant Actions , and Monuments erected upon the Grave , of Gold , of Silver , and of Iron ; think on the more dismal Funeral of his Soul , in case it was not wash'd here with the Waters of Repentance , and which is the greatest Purification , with the Blood of Jesus : think , if the Soul be for ever separated from the glorious Presence of God , and commanded away into everlasting Darkness , not all the stately Monuments raised for the honour of her Body will qualifie her Misery in the other World ; not all the Acclamations or Applauses of Flatterers will give her any Comfort , not all the Riches she enjoy'd on Earth , nor all her Wealth and Greatness , and Dominion , will there extinguish the least Spark of Fire her Conscience will feel . This dreadful Funeral will be attended with crouds of unhappy Spirits , who , instead of mourning , will rejoyce at the Guest that 's come into their Tents , and Lycaon like , cover her with eternal Darkness . Such a Soul is laid in a worse Grave than her Body , even in the burning Lake , where the Misery is proportion'd to her former Sins , and her Conscience frighted with Scenes of Horror ; and the Remembrance of her quondam Pomp encreases her Discontent and Anguish : think of this , and learn to be sober ; think of this , and learn self-denial ; think of this , and learn not to love the World : think of this , and learn to secure the Light of God's Countenance : think of this , and learn to honour them that fear the Lord : think of this , and learn to do good in your Generation . 7. To avoid the Terror of this future Judgment , judge your selves here on Earth ; for if we would judge our selves , we should not be judged , saith the Apostle , 1 Cor. 11. 31. Then we judge our selves , when we confess our particular Errors ; and condemn our selves for the Commission , when with Grief , and sorrow of Heart , and Indignation against our selves , we do acknowledge , that we have abused the Divine Mercy , and by so doing , deserved his taking his holy Spirit from us ; when we lay his Threatnings before us , and confess that these Plagues are due to us , and that we have deserved them , and wonder at the Patience of God that hitherto hath been loath to give order to the destroying Angel to seize on us ; when , from a sense of our Neglects and Sins , we cry , It is a bitter thing and evil , that we have forsaken the Lord , and that his Fear hath not been in us , and are so convinced of our Demerits that we can give no other Reason for our Escape and Preservation so long , but God's infinite Goodness . This is to accuse our selves ; a necessary Part or Action in this Judgment ; so far from being unnatural , that it is a very ordinary , nay , necessary Effect of true Repentance . In humane Courts of Judicature , the Malefactor is not bound to accuse himself ; but in the Court of Conscience , when we stand before God , and remember we have to deal with the Searcher of Hearts ; to accuse our selves before him , is not only our Duty , but our Interest ; we are gainers , and advantage our Cause by it , and render God propitious and kind , not that we make any alteration in God's Nature , but we rely upon his promise , which is , that he will spare us upon this Self-accusation : Nor is this all , but we prosecute the task of judging our selves , when we are angry with our selves for our imprudence in neglecting so great Salvation , and study , how to be revenged upon our Corruptions ; when we decry our inward , and outward failings , and are resolved to mortifie them , were they as dear to us , as our right Hand and Foot , and the Apple of our Eye ; when we erect a Tribunal in our Souls , and bid our disorderly Thoughts , and Words , and Actions appear before us , and give an account of their behaviour , and finding they have been exorbitant , lash them into better manners ; when we lay mulcts on our inordinate desires , in case they will not yield , and put our Flesh to some more than ordinary trouble , in case it will not be kept within its due bounds and limits ; when we punish our Eyes , by fixing them so many minutes on Heaven , or on the Word of God , because they gazed on things , which God hath forbid ; when we chastise our Ears with hearing so many Sermons , because such a Day , they listned with pleasure to an offensive story ; when we inflict silence upon our Tongues for some days , because such a time they spake things either undecent , or injurious to our Neighbours ; when we bid our Feet keep at home for a considerable time , because they ran into evil Company , when they should not ; when we deny our Body its necessary Food and Refreshment for some time , because it pamper'd it self such a Day , and play'd the wanton ; when we will not let our sensual Appetite enjoy its harmless , and innocent delights for a certain time , because the other Day it was greedy after outward and carnal satisfactions ; when we suffer our selves to be reproached without answering , because such a Day we flew out into an unruly passion . This is to judge our selves , and they that do so , may be confident , they shall not be condemn'd with the World ; in doing so , we do that to our selves , which God would have done to us , if we had continued impenitent , and insensible , and take that vengeance of our selves , which God would have taken of us in a severer manner , in case we had not bethought our selves ; and thus we prevent his anger , and shew , that we dread his Wrath , and seek his Love , that his Threatnings fright us , and that we have just apprehensions of his Indignation ; and such men the Holy Ghost counts happy , for , blessed is he , that feareth always , saith the wise Man , Prov. 28. 14. 8. In your Actions , regard not so much how they are relish'd with Men , as whether they will hold Water , and endure the Test , before the Judge , when your naked Souls must appear before him . It is a very great fault , to govern our selves by the Opinion of Men : Even Heathen Philosophers saw , that the way to Virtue , was to despise the Opinions of Men. And indeed , where we make meer Opinions the measure of our Goodness , we cannot but run into very great Errors . It 's true , we are to provide things honest in the sight of all Men , and we are not to give Offence to others in any thing , especially in matters where Duty is not concerned , and we are concerned to let our light shine before Men , that others may see our good Works , and may praise our Father which is in Heaven ; but this differs very much from governing our selves in matters of good and evil , by the Opinions of Men. We are not therefore to think , our Actions are truly good , because Men have a high Opinion of them , nor to believe there is no hurt in many things we do , because men see none , or because they are charitable , and will not put an ill Construction upon them . Abundance of our Actions appear plausible to men , who see no further than the outside ; but let 's consider , whether they will bear the piercing Eye of this All-seeing Judge ; it 's true , should God lay our Righteousness to the Line , and measure our Religious actions by the exact Rule of his Wisdom , Justice and Holiness , he would spy innumerable flaws even in the Services of the devoutest Person living , but he proceeds not according to that rigour , for the great Mediators sake he makes large allowances for accidental infirmities , and incogitances , and unforeseen , and involuntary slips , and the sincerity of a good work is , that he chiefly takes notice of , whether the intention was good , whether the design was Holy , whether Love was the Principle of it , whether it was without reserves of some secret sin , whether there was candour , and ingenuity in it , and whether the offering was free , unforced , unconstrain'd by any outward Motive , and whether Charity lay at the bottom . Many of our Actions may want these qualifications of Sincerity , and yet appear specious , and gay , and glorious in the Eyes of Spectators , and those we converse withal : Look not Christians on the commendations of your Neighbours in your acts of Piety , but on the commendations of that Judge , to whom ye must give an account ; for not he that commends himself , or whom men commend , is approved , but whom the Lord commendeth , 2 Cor. 10. 18. If he do not commend our works , all the approbations of Mortal men , will do us but little good another day ; and serve only to tell us , that we were cheated by those Encomiums . Alas ! How many men are counted Just and Righteous , Honest and Good , here on Earth , whom the great Judge will not find so , when he comes to examine their deeds by the Rule of Sincerity ! Sirs ! matter not , whether men do look upon you as devout , but pray that God may esteem you so ; Alas , what doth it signifie , that men call me Religious , when God knows , I am an Hypocrite ? What comfort can it be to me , that men think me charitable , when God sees , I give Alms to be seen of men ? What will it profit me , that men call me Zealous and Fervent , when God sees , that gain , and profit is the cause of it ? What doth it avail me , that men say , I pray well , when God sees , I study to please the Company ? What great matter is it , that men applaud me for a single Virtue , when God sees I am partial in my Obedience ? What great advantage can it be to me , that men say I am humble , when God sees pride in that very humility ? The Apostle therefore bids us look to the manner of our performances ; He that gives , let him do it with simplicity ; He that rules , with diligence ; He that shews Mercy , with cheerfulness ; Let love be without dissimulation , be kindly affectioned one to another with Brotherly Love , &c. Rom. 12. 8 , 9 , 10. So , when you pray , let your Hearts breath out holy Desires ; when you sing , let your Minds bear a principal Part in the Hymn ; when you come to the Table of the Lord , let your Souls be touch'd with the Love of Jesus ; when you are kind to your Neighbours , banish all sinister Designs ; when you express any holy Fervours , let God's Glory be in your Eye ; when you discharge any part of your Duty to God and Man , let a cheerful Obedience to the Gospel be the Motive : Do all this as unto God , not as unto Men ; do it , as if no Creature saw you ; do it , as if none but God were before you ; do it , as if you were to be summoned this Moment to Judgment : such Services will endure the Probe , such Devotions will stand good , such Acts of Piety will bear searching , such Works God himself will bear witness of , that they were wrought according to his Will , and by the Power of his holy Spirit . 9. What Injuries you receive in this World from Men , bear them patiently , out of regard to this great Day of Judgment , when God will set all things to rights , and take care that you lose nothing by your Sufferings . Rejoyce Christian in thine Innocence , which God intends to proclaim in this Day before all Men and Angels . He 'll wipe off all the Dirt and Aspersions that are thrown upon thee , in that day : He will bring forth thy Righteousness as the Light , and thy Judgment as the Noon-day . What need'st thou take notice of an Affront offer'd to thee , when thy God stands engaged to take notice of it with a Witness in that day ? What need'st thou seek Revenge , when thy Master whom thou servest , is resolved to judge thy Cause in that Day ? What need'st thou fret and rage at the Contempt , Men put upon thee here , when thy great Lord will be sufficiently angry with the Offender in that day ? What need'st thou grieve that Men abuse thee here , when thy Sovereign Master will grieve every Vein of the Reviler's Heart in that day ? What need'st thou be concerned for the Reproaches Men cast upon thee for thy Righteousness sake , when he , for whose Name thou sufferest , will vindicate thy Wrongs , and call the Persecuter Fool for his Pains in that day ? Say not , At this rate there will be no living for me in the World ; but trust that God , who hath promised to clear thy Innocence in that day , and he will hide thee under the shadow of his Wings , while thou art in this troublesome World : he that preserved Elijah when Ahab , and Jezabel , and all the Prophets of Baal were enraged against him , knows how to keep thee in the Hour of Temptation . Ay , but Revenge is sweet ! What if it be so to Flesh and Blood ? it will prove bitter to thy Spirit : and if ever thou art saved , a bitter Repentance must come in , and salve the Wound ; and wilt thou prepare for a needless and uncertain Repentance ? How knowest thou , whether God will after the Fact , give thee his holy Spirit to come to this Repentance ? And what Cruelty is it , when God is resolved to revenge thy Quarrel , that thou wilt needs revenge it too ? If thou revengest it , God will take no care to plead for thee ; but if thou leave thy Cause entirely to him , thy patience will be infinitely recompens'd in that day . Thus did thy blessed Master , who when he suffer'd , threatned not , but committed himself to him that judges righteously . Wilt thou boast of being his Disciple , and art thou loath to follow his Example ? Fear not , those Men who wrong thee now , will be sufficiently sorry for the Injury , either here , if ever they be truly converted ; or hereafter , when the Almighty will convince them to their everlasting Grief , how much they were mistaken in their Verdicts , and what sinister Constructions they put upon thy Actions , how barbarous their Rage was against thee , how inhumane the ill Language they gave thee , and how unjust all their Reproaches were . Do but stay a little while , and thou shalt see it with thine Eyes : Have but Patience until that appointed day , and thou wilt find , the Prophet was in the right , when he said , The Righteous shall rejoyce when he sees the Vengeance , so that a Man shall say , Verily , there is a reward for the Righteous ; Verily , he is a God that judges in the earth , Psal. 58. 9 , 10. 10. Consider particularly , That it will be more tolerable for Heathens , and professed Infidels at this day , than for Christians ; and not without reason . Treason is more excusable in a Stranger than in a Citizen or Domestick , and more may be pleaded for a sinful Life in a Pagan , than in one of Christ's own Houshold . A Heathen is obliged to God by the Right of Creation and Preservation ; but a Christian hath , besides these , Baptism , and his Vows , to tye him : his Motives to the Fear of God are stronger than they can be in other Religions . Where the greatest Rewards are , there we may justly believe People will be most industrious , most laborious , and most sedulous . No Religion proposes those rewards , that Christianity doth . The Heathens either had doubtful Apprehensions of an everlasting Happiness , or were Strangers to the nature of it . Among us this endless Glory is not only professed , but most clearly revealed ; we are sure of it , confident of it , have no reason to dispute the certainty of it , and the nature of it is discovered to us by him who came out of his Fathers Bosom ; therefore he that under these Manifestations proves careless and negligent of God's Love , can have no Excuse . And as Heaven is or may be seen in all its Glories among us , so we are assured of a burning Lake , of an endless Misery , which attends the unconscionable and disobedient ; whereof the Notions of Pagans , and Idolaters , were but dark , and consequently we have a stronger Bridle to curb the Violence of our sinful Desires than they ; and therefore this must make our Doom more terrible . The helps we have to arrive to Vertue are not only more in number , but more powerful , our Knowledge is greater , our Instructions greater , our Illumination greater , our means of Grace richer ; and we have greater Examples of Holiness than ever the Heathen had ; we have besides Philosophy , and the Law of Nature , the Sacred Scriptures , and besides Conscience , the Spirit of God to exhort us , to reprove us , to admonish us , to assist us , and to help our Infirmities . If a Heathen sin , he doth but stumble in the dark ; if a Christian sin , he falls at Noon-day . We have Sacraments to bind us to a perfect hatred of Sin ; and Semiramis took no more pains to fence her City with Brick Walls , than the Almighty doth our Souls from falling a Prey to the Prince of Darkness ; nay , our Impediments in our way to Bliss are less than the Pagans had : by Baptism , and the Power of Christs Death , the Powers of Darkness are broken , the Devil's Strength is much abated , his Arrows are not half so fiery as once they were . The Heathens have far greater Obstacles . The Devils Power among them seems unlimited , and therefore for us to fall a Prey to this Enemy , for us to yield to his Suggestions , for us to be drawn into his Net , will scarce admit of a charitable Apology . These things are now made light of ; but nothing is more reasonable , than that they who have abused the greatest Mercy , should feel the severest Lashes ; Christian , why should God give thee greater Light , and greater advantages , than to other men ? They are men of the same passions thou art of , and they are Flesh , and have Reason , and are God's Creatures ; and depend upon his Providence , as well as thou ; and why should God make a difference betwixt thee and them ? No other Reason can be assigned , but his undeserved compassion . Thou wicked Servant , had thy Master a greater kindness for thee , than for thy fellow-Servants , and could not this distinguishing kindness prevail with thee to be faithful , and loyal to him ? Thy ingratitude is abominable , and thy torment shall be pro●●●tionable : Thy impiety was intolerable , and thy flames shall be so too : Thy baseness is inexpressible , and the plagues shall be so too : Thy unworthiness is uncommon , and thy agonies shall be so too : Thou deservest a bitterer Cup , and thou shalt drink it too . If God should not punish thee more than Heathens , he would be partial , his Honour would suffer in the indulgence , and he hath but little encouragement from thy good nature to lessen his Wrath and Fury . Dionysius talked Atheistically , as well as thou , but he had no Scripture to direct him . The Sybarites were luxurious as thou art , but they knew not what the Gospel meant . Novellius Torquatus was given to drunkenness , as thou art , but he never made Vows against it in a Sacrament of Baptism . Tarquinius was proud , as thou art , but he never heard of the humble Jesus . Julia was vain in her dress and habit , as thou art , but she understood not , what the stupendious Work of Redemption meant . Decius Mundus was lecherous as thou art , but he was not acquainted with a Holy , Sanctifying Spirit . Themistocles was envious , as thou art , but he never heard God speaking to him by his Son. Epicurus was careless of a future Immortality , but he had not Ministers to preach to him . Simonides was covetous , as thou art , but he knew of no Articles of belief . Philagrius was cholerick as thou art , but he made no profession of Goodness and Religion . Sisamenes was unjust as thou art , but he never heard , that the Unrighteous are not to inherit the Kingdom of God. Unidius was uncharitable as thou art , but he had not that Cloud of Witnesses , those holy Examples that thou hast . Sardanapalus minded nothing but his Lusts , and Belly , as thou dost , but he never heard of a Crucified Saviour . Democles was a flatterer and dissembler , as thou art , but the Terrors of the Lord were never manifested to him . All which advantages thou possessest above these Pagans , therefore it must needs be more tolerable for Sodom and Gomorrah at the Day of Judgment , than for thee . 11. Let the process of this Day among other Vertues , engage you particularly to a practical Charity , and readiness to do good to others , who are under affliction , especially where God hath blessed you with conveniences , and superfluities ; for the Judge is resolved to insist upon this Vertue more than others : This he has not only assured us of , Matth. 25. 34 , 35 , &c. but it is also the most reasonable thing in the World , that we who hope to find Mercy in that Day , should be acquainted with shewing Mercy to Christ's distressed members here ; for it is Christ's Rule , that with what Measure we mete here , with the same Measure it shall be meted to us again ; and to this purpose the Apostle , He that soweth sparingly , shall reap also sparingly ; but he that sows bountifully , shall reap also bountifully , 2 Cor. 9. 6. — The Virgins that wanted Oyl , were excluded from the Wedding-feast , when the Bridgegroom came ; that Oyl was Charity , which therefore the good Samaritan poured into the Wounds of the distressed Man ; and as Oyl supples the the Joints , gives ease to the part , which is in pain , and is an ingredient of most Chyrurgical Operations , so Charity relieves the Miserable , and refreshes the Calamitous , and hath an influence upon all other Vertues . It was therefore wisely said by that pious Duke of Savoy , when one ask'd him , where his hunting Dogs were ; he led them into his Hall , where abundance of Lame , and Blind , and Poor People fed at his cost and charges ; these , saith he , are my Dogs that serve me in my hunting after Heaven and Happiness : All other Vertues lose their glory , where Charity doth not bear them company . To this Vertue we are born , and it is the most easie of all the rest , and therefore to want it when we come before the Judge , must needs turn his Face , and Favour from us . And it is remarkable , that the Judge represents all the acts of Charity , he reckons up in this Day , as done to himself , I was an hungred , and ye gave me meat : I was thirsty , and ye gave me drink , &c. whereby he doth not only intimate the close union , and communion , the poor Man hath with him , insomuch that he is one with him , but shews , that in our Alms , and doing good we must have respect chiefly to Christ Jesus . Let the Man , that begs thy Charity or wants thy Relief , be brought to Poverty by his own folly , let him be wicked , let him be ungrateful ; give him with respect to thy Saviour ; look upon Christ when thou dost supply his wants ; have the Lord Jesus in thine Eyes , regard not so much the poor Man's Nature , because he is of the same Flesh with thee , nor so much his Relation , because he is of Kin to thee , nor so much his Country , because he is of the same Town , that thou art of , nor so much his Religion , because he professes the same Faith with thee , nor so much his Person , because he is a Gentleman , nor so much his readiness to extol thy bounty , as the Love and Charity of the Holy Jesus to thy Soul and Body . Have that in thine Eye chiefly , when thou openest thy Hand , let him be in thy Mind , when thou distributest thy bounty ; this makes thy Charity amiable , and acceptable , and fit to be proclaimed , and commended in this Day . And indeed , How dost thou know Christian , but that thy Saviour may sometimes disguise himself , and appear to thee in the shape of a poor Man , and wilt not thou give freely , wilt not thou give cheerfully , wilt not thou give readily , since thou knowest not , but thou may'st give it to thy Saviour himself ? And how glorious an Encomium will it be in the last Day , to hear him say before the World , I was naked , and this good Man cloathed me , I was in Prison , and he visited me ! The three Angels of Old disguised themselves in the shape of Travellers , to try Abraham's hospitality , and from hence possibly came the Heathenish Fables , that their Jupiter came in the Habit of a poor Man to Philemon , who entertaining him , Jupiter made his House a Temple , and the Owner , the Priest of it ; and that Apollo coming as a Traveller to Mydas , and being kindly entertain'd by him , rewarded his Bounty with vast Wealth and Riches ; tho' we have no warrant from Scripture to believe that Christ doth actually disguise himself to us in such shapes , and appears to us to try our Charity , yet it is no impossible thing , and we may piously believe it , thereby to encourage our selves to cheerful Contributions , lest finding us hard-hearted , and ill-natured , covetous , and incompassionate , he deal with us , as Jupiter among the Heathens , is said to have dealt with Lycaon , whom when he came to visit as a guest , and found cruel instead of being hospitable , he turned him into a Wolf. Christ hath threatned the hard hearted a worse , and stranger Metamorphosis , for they that will not be like him in doing good , shall be doomed to be like Devils , to mourn and lament as they , and to Eternal Ages too , for this is the Sentence , Go into Everlasting Fire , prepared for the Devil and his Angels , for I was an hungred , and ye gave me no meat , &c. Mat. 25. 41 , 42. 12. Let nothing discourage you from admiring those men who live in the Thoughts , and Contemplation of this future Judgment ; We admire men for their Parts , Abilities and Accomplishments ; we admire Aristotle for his Learning , Archimedes for his Mathemathicks , Socrates for his Gravity , Absolom for his Beauty , Achitophel for his Policy , Saul for his Tallness , Arion for his Musick , Asahel for his Nimbleness , the Men of Benjamin for their Skill in Slinging , Darius for his Gratitude , Cicero for speaking , Virgil for Poetry , Urbino for Painting , &c. but these are poor things for our Reason to admire ; Men that live Day and Night in a sense of this future Judgment , live continually in expectation of the Arch-angel's Trumpet , or the Summons of Almighty God , these are the Men , whose Praise we ought to shew forth in the Gates . Let others admire Demosthenes for his Rhetorick , I will admire St. Paul , who so look'd at the things not seen , even at this Judgment , as to rejoyce in Tribulation , and though troubled on every side , yet was not distressed ; though perplex'd , yet was not in despair ; tho' persecuted , yet was not forsaken ; tho' cast down , yet was not destroyed ; appeared to the World , as sorrowful , yet was always rejoycing ; as poor , yet made many rich ; as having nothing , and yet possessed all things , 2 Cor. 4. 7 , 8 , 18. 2 Cor. 6. 10. Let others admire Arcesilaus for his Prudence , Scipio for his Fortitude , Aristoclides for his humanity , Pythagoras for his Philosophy , I will admire the Primitive Believers , who stood in such awe of this Great Day , that their constant Thoughts and Contrivances were , how to resist their Adversary the Devil , and upon this account stood fast in the Faith , quitted themselves like Men , were strong , and always abounding in the work of the Lord. The thoughts of that Day made them vigilant , sober , heavenly minded , despisers of the World ; charitable , kind , tender-hearted , fruitful in all good Works , and why should we delude our selves , or fancy we need not do so , or that they did more than they ought to have done ? The Best of Men , the Wisest Men , the Holiest Men that ever lived , have been frighted , over-awed , supported , preserved in goodness by the contemplations of that Day , and therefore , if we are not , it 's no sign , that we are wiser than they , but that we are more stupid ; we are all ambitious of participating of their glory , and why should we be afraid of taking the way , that led them to it ? These are the men , who choose the better part . These are the men , who though laugh'd at by the World , are a Crown of Glory , and a Royal Diadem in the Hand of their God ; and for their Shame they shall have Double , and for their confusion , they shall rejoice in their portion . Their light shall come , the Glory of the Lord shall rise upon them : They shall break forth on the right Hand , and on the left , and in Righteousness shall they be established : They shall dwell on high , their place of defence shall be the Munition of Rocks ; Bread shall be given them , their Water shall be sure : Their Eyes shall see the King of Glory in his Beauty , they shall behold the Land , that is very far off ; even the Land , where Rivers of Pleasures flow , where no Tears are to be seen , no Sorrow to be found , no anguish to be heard of . These are the Men which at last shall sit down in the Throne of God , and having suffered Hunger and Thrist with the Holy Jesus here , shall Eat , and Drink at his Table in his Kingdom . These Men will at last be look'd upon with greater fear and reverence , than now they are , and when the bruitish World shall see them advanced to the highest Seats of Bliss , and behold that these which once were the most contemptible Creatures , shall judge the World with the Son of God , they will change their Voices , and with the Maltheses be ready to call them Gods , whom but a little before they condemned , as Varlets and Villains . I conclude this discourse , with St. Peter's exhortation , 2 Pet. 3. 9. 15. The Lord is not slack concerning his Promise , as some men count slackness , but is long-suffering to us-ward , not willing that any should perish , but that all should come to Repentance . But the Day of the Lord will come , as a Thief in the Night ; in the which the Heavens shall pass away with a great noise , and the Elements shall melt with fervent heat ; the Earth also , and the works that are therein shall be burnt up ; seeing then , that all these things shall be dissolved , what manner of Persons ought ye to be in all Holy Conversation , and Godliness , looking for , and hastening unto the coming of the Day of God , wherein the Heavens being on Fire shall be dissolved , and the Elements shall melt with fervent heat ; Nevertheless we according to his Promise look for New Heavens , and a New Earth , wherein dwells Righteousness ; wherefore Beloved , seeing that ye look for such things , be diligent , that you may be found of him in Peace , without Spot , and Blameless . FINIS . Notes, typically marginal, from the original text Notes for div A44543-e190 Socrat. Eccl. Hist. l. 1. c. 7. Notes for div A44543-e1710 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 24. 25. Plat. in Phaed. Psal. 8. 6. 2 Sam. 15. 23. Isa. 1. 3. Lam. 1. 12 , 13 , 14. Chrysost. Hom 2. in 2 Thessalon . Rev. 22. 15. Zeph. 1. 14 , 15 , 16 , 17 , 18. Prov. 5. 11 , 12. Happy Asectic , p. 425. & Seq . Phil. 4. 4. Eccles. 2. 4 , 8 , 10 , 11. Gen. 4. 21. Conc. Eliber . c. 79. Conc. Const. 6. c. 50. Es. 3. 18 , 19 , 20 , 21. 1 Tim. 2. 9 , 10. 1 Pet. 3. 3 , 4. De Serm. in Monte lib. 2. 1 Tim. 2. 9 , 1 Pet. 3. 3. Vid. Chrysost. Hom. 10. in Col. Vid. Cypr. de Habit. Virg. Ed. Oxon. p. 95. Est. 14. 16. Cyprian de Habit . Virgin. Rev. 17. 4. Tertul. de cult . Foem . l. 2. c. 13. Vid. Celada commentar . in Judith , c. 10. Plutarch . in Apophthegm , Aelian var. Hist. l. 8. Rom. 8. 9. Rom. 8. 5. Platin. in Paul 2. Euseb. l. 5. c. 15. Greg. Naz. in laudem Gorg. De Habit. virg . p. 100. Homil. 31. in Matth. Vid. P. Martyr . loc . com . class . 2. c. 11. P. Mart. loc . cit . Summ. Part. 2. tit . 6. c. 6. ss . 3. De Bell. Belg. l. 1. Hom. 49. in Matth. De vànit . scient . c. 18. Ps. 119. 47. Exod. 23. 13. Vid. Gerh. Joh. Voss. de Idol . l. 2. c. 8. Matt. 5. 13. Ephes. 5. 4. Mar. 8. 38. Salvian . de gubern . Dei. lib. 6. Tertul. de spect . c. 15. c. 15. c. 15. c. 16. c. 17. c. 23. c. 23. c. 25. c. 25. c. 26. c. 26. c. 27. c. 29. 2 Cor. 6. 4 , 5. Pro. 7. 14. Vid Drexel . Tribun . Christi . l. 1. c. 8. ss 5. In Epitaph Paulae Rom. Rev. 21. 20 , 21. Psal. 37. 6. 1 Pet. 2. 23. Matt. 11. 22. Luke 6. 38. 
A64979	----	Christ's certain and sudden appearance to judgment by Thomas Vincent ... Vincent, Thomas, 1634-1678. 1667 Approx. 509 KB of XML-encoded text transcribed from 149 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A64979 Wing V429 ESTC R19997 11766922 ocm 11766922 48786 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64979) Transcribed from: (Early English Books Online ; image set 48786) Images scanned from microfilm: (Early English books, 1641-1700 ; 555:5) Christ's certain and sudden appearance to judgment by Thomas Vincent ... Vincent, Thomas, 1634-1678. [8], 288 p. Printed for George Calvert ..., London : 1667. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2003-08 Rina Kor Sampled and proofread 2003-08 Rina Kor Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion CHRIST'S Certain and sudden Appearance TO JUDGMENT . By Thomas Vincent , sometime Minister of Maudlins Milstreet , London . Heb. 10. 37. For yet a little while , and he that shall come , will come , and will not tarry . LONDON , Printed for George Calvert , and are to be sold at the Bible in Iewen-street . 1667. TO THE Citizens of London . YOu have heard God's Terrible Voice in the City , expressing it self in the late dreadful desolating Judgments of Plague , and Fire ; the sound of which hath gone forth , not only into every corner of the Land , but I believe also by this time , unto the farthest end of the World. Give me leave to sound another Trumpet in your ears , and to forewarn you of a ten thousand times more dreadful Judgment , I mean the last and general Judgment of the whole World , at the second appearance of the Lord Jesus Christ , who will most certainly and very quickly be revealed from Heaven in flaming Fire to take vengeance upon all them which shall be found ungodly on that Day . Could I have certainly foretold the many thousands , that sell by the Plague , in the year 1665 , of their so neer approaching death , surely they would have endeavoured to prepare , that the sting and fear of death might have been removed ; could I have foretold the Citizens of London of the many thousand Houses which should fall by the Fire , in the year 1666 , surely they would have endeavoured to prevent the Fire , or at least have removed all their goods before-hand ; but these things could not be foreseen , and therefore as the Judgments were unexpected , so they took the most unprovided : But I can certainly foretell you from God , who cannot lie , of the future 〈◊〉 Judgment , by the Lord Jesus Christ at the last day , which is the subject of this ensuing Treatise : And when you have warnings hereof out of the Word of Truth , and awakening motives to prepare , by dreadful temporal Judgments , you should neglect to do it , and after all be found unprovided at the appearance of Christ ; as your sin will be the greater and more inexcusable , so your dread will be the greater at the sight of your Judge ( whom those very eyes which read these lines , will behold ere long coming in the Clouds ) and your punishment will be the more intollerable : But if the Lord encline your hearts to follow the directions and counsels of his Word to prepare for this great and notable day , you shall lift up your heads with joy , when the greatest part of the World shall be filled with terrour and confusion , and when the Lord Jesus doth appear , you also shall appear with him in glory . The design of these sheets is to set forth the glorious appearance of Christ , with the certainty and suddenness thereof , that sinners might be awakened to repent , and believers might be comforted with the hopes of it , and all might be in a readiness for the day , which is so sure , and near ; which that you may be , and that my endeavours may be blessed for your help herein , is the prayer of an earnest well-wisher to your souls . Thomas Vincent . The Contents . chapter 1 Introduction . 2. Doctrines . Doct. 1. That the Lord Iesus Christ will certainly and quickly appear . Doct. 2. That there is an earnest desire and longing in the Church after Christs appearance . pag. 1 , 2. 1. Concerning Christs appearance . 1. In the Flesh. p. 2 , 3 , 4. chapter 2 2. In glory , where concerning 1. The manner of his appearance . p. 5. 1. With great Power . 1. Over Death . p. 6. 2. Over Men and Devils . p. 7 , 8. 2. With great glory . p. 8 , 9. 1. He will be attended with a glorious retinue of Angels . p. 10. 11. chapter 3 2. He will come with a glorious brightness , and great noise . 9. 12 , 13 , 14. 2. The end of Christs appearance and transactions of that day . p. 15. 1 He will raise the dead , p , 16 , to 19 2 He will gather all Nations before his judgment Seat , p , 19 3 He will separate the righteous from the wicked , p , 20 , 21 4. He will open the Books , 1. Of Gods remembrance p. 22. to 27. 2. Of Mens consciences : p : 27 : 3 Of the Law : p : 28 4 Of the Gospel , p , 28 , 29 5 Of life , p , 30 , 5. He will judge both the righteous and wicked . p. 30 Where 1. Concerning their particular Iudgment . 2. Concerning the execution of their sentence pronounced p. 30. chapter 5 1 Concerning the Iudgment of the righteous . 1 The immediate Antecedents are 1 Their Resurrection , p , 31 , 32 2 Their meeting with the Angels , p , 33 3 Their meeting one with another , p , 34 4 Their being caught up together into the air , p , 35 5 Their meeting with the Lord , p , 36 , to 40 chapter 6 2 The Iudgment it self , p , 40 1 He wil take an account of them , p , 41 1 Of their graces , p , 42 2 Of the improvement of their talents , ibid. 3 Of their works of mercy , p , 43 4 Of their afflictions , p , 44 2 He will pronounce the Sentence upon them , p , 44 , 45 chapter 7 2 Concerning the Iudgment of the wicked 1 The immediate antecedents are 1 Their resurrection and meeting of body and soul , p , 46 , to 50 2 Their meeting with Devils , p , 50 , 51 3 Their meeting one with another , p , 52 4 Their seeing the righteous caught up to meet the Lord , p , 53 , to 61 5 Their seeing the Lord Iesus Christ coming to judge them , p , 59 , to 64 6 Their seeing the Iudgment of the righteous , p , 64 chapter 8 2 The Iudgment it : self , & here concerning 1 The Iudge in 8 properties , p , 64 , to 72 2 The Assessors , p , 73 3 The Malefactors , p , 74 , 75 4 The crimes , p , 76 , 77 5 The accusers 1 God , p 78 , 79 2 Men good Minist . p , 80 to 83 godly friends , p , 83 to 87 bad 3 Devils , ibid. 4 Their own consciences , p , 87 6 The conviction , where twenty sorts of sinners are called forth and convicted by the Iudge from p. 87 , to 115 7 The sentence , p , 116 , 117 chapter 9 2 Concerning the execution of the sentence pronounced upon both righteous and wicked in judgment . 118 1. The execution of the sentence on the wicked . 1. Of the wicked going away 1. From whom , viz. 1. Christ , ibid. 2. Saints , 119 2. From what , ibid. 3. Six vexing considerations in their going away , from p. 120 , to p. 130 2. Of the wickeds going into punishment . 1. Of the punishment they shall go into , p , 131 1. The Inflicter . p. 132 , 133 2. The Subject . Soul , p , 134 Body , p. 135 3. The properties . 1. Universal . 2. Extream . 3. Continual . 4. Remediless . 5. Eternal . p. 136. to 142 chapter 10 2. Of their entrance into this punishment , p. 143 , 144 2. The execution of the sentence on the righteous , p. 145 1. Of the righteous going away . 1. From whom , viz. Devils , p. 146 Wicked , p. 147 2. From what , ibid. 3. Three sweet considerations in their going away ; from p. 147. to 152 2. Of the righteous going into eternal life . 1. Of the eternal life they shall go into , or their happiness . 1. Subjectively . body , 153 , to 157 soul , 158 , to 160 2. Objectively , 161 3. Formally , 162 to 166 2. Of their entring into eternal life , p. 167 chapter 11 2. Concerning the certainty of Christs appearance , proved by 3. Arguments , where concerning the Divine Authority of the Scriptures , and the Resurrection , &c. from p. 168. to 206 chapter 12 3. Concerning the speediness and suddenness of Christs coming , where is a Description of the Old Worlds drowning , and Sodom's burning , applied , &c. from p. 207. to 224 chapter 13 4. The Application . 1. More generall , from 225 , to 229 2. More particularly . 1. To sinners 1. To discover them , from p. 230 , to 234 2. To awaken them , from p. 235 to 246 3. To exhort them , from p. 247 to 263 chapter 14 2. To believers 1 For the trial of them from p. 264 to 269 2. For the comforting of them , from p. 270 , to 28● chapter 15 3. To both sinners and believers to perswade them 1. To believe . 2. To consider . 3. To prepare ; where twelv● Duties requisite in order 〈◊〉 preparation . From 283. 〈◊〉 the end . Christ's certain and sudden Appearance to Judgment . Revel . 22. 20. Surely I come quickly . Amen , Even so come Lord Iesus . CHAP. I. THe last words of a Dear friend are usually most remarked , and best remembred , especially when they speak great affection : these are the last words of Jesus Christ , the best friend that the children of men ever had ; which he sends his Angel from Heaven , after he had been some yeers in glory with the Father , to speak in his Name unto his Churches upon the earth . v. 16. I Iesus have sent mine Angel to testifie these things in the Churches : and of all the things which he testifieth by his Angel , this is the last and the sweetest in the Text , Surely I come quickly . Which words of Promise comming down from Heaven , and expressing so much Love to the Church , are followed with 〈◊〉 Eccho , and resound of the Churches earnest desire , Amen . Even so come Lord Iesus , &c. Hence observe , Doct. 1. That the Lord Iesus Christ will certainly and quickly appear . Doct. 2. That there is an earnest desire and longing in the Church after Christs appearance . D. 1. That the Lord Iesus Christ will certainly and quickly appear . Here I shall speak , 1. Concerning Christ's appearance . 2. Show that he will certainly appear . 3. Show that he will quickly appear . 4. And lastly , Apply , 1. Concerning Christs appearance . There is a twofold appearance of Christ , which the Scripture makes mention of . 1. In the Flesh. 2. In Glory . CHAP. II. 1. THe first appearance of Christ was in the flesh , above sixteen hundred years ago in the Land of Iudea , unto the people of the Jews , the only-then-visible-Church upon the Earth . There it was that the Word was made Flesh ; and amongst that people he dwelt for a while , some of whom beheld his Glory , the glory as of the only begotten of the Father , full of grace and truth . There it was that the eternal Son of God was made man , being conceived miraculously by the power of the Holy Ghost , in the womb of the Virgin Mary , without the contamination of original sin , which all ordinary conceptions do introduce : His real Mother , and supposed Father were both of the Tribe of Iudah , and of the lineage of David , and he was born in the Town of Bethlem , according to the Scripture predictions : who , after he had lived thirty years in obscurity , was baptized by Iohn Baptist , his Fore-runner and Harbinger ; in whose Baptism , when Iohn saw the Heavens opened , and the Spirit of God descending like a Dove , and lighting upon him , and heard the voice from the excellent Glory , saying , This is my Beloved Son , in whom I am well pleased . He gave his testimony concerning him , that he was the Son of God , and the Lamb of God , who taketh way the sins of the world . Who after his own baptism and temptation , and Iohns imprisonment , made his appearance more openly unto Israel , shewing forth his glory , not in outward pomp and splendour , but in a more high , eminent , and wonderful manner , altogether Divine , exceeding the imitation of any Earthly Monarch in the World. He shewed forth the glory of his power , in the Miracles which he did work , namely in opening the eyes of the blind , and ears of the deaf ; in loosning the tongue of the dumb , and the bonds of other infirmities ; in cleansing the Lepers , and healing other diseases with a word ; in casting out Devils after long profession ; in calming the Sea and Winds when boisterous and stormy ; in raising up the dead , before , and after burial for some daies , and the like . He shewed forth the glory of his Knowledge , in looking into the hearts of those which came unto him , being able to perceive their most secret thoughts and imaginations , and needed not that any should restifie of man , for he knew what was in man. He shewed forth the glory of his Wisdom , in his most wise answer , to the ensnaring questions of the Pharisees and others , in the most excellent and heavenly doctrine which he preached , wherein he did not teach his Disciples subtile and empty speculations , which the greatest wits in the world have busied themselves about , but great soul-saving truths ; indeed he revealed some great and deep mysteries ( above the reach of the highest wit , of the greatest Schollar , without the teachings of his Spirit ) which were momentous and needful in order unto practice , but the greatest part of his doctrine was plain and easie . He shewed forth the glory of his Holiness , in his exact walking , and perfect obedience unto the Law of God , without the least deviation or sin . He shewed forth the glory of his Goodness and tenderness towards the children of men , in going about to do them good , and give succour to them which were in misery , casting out none which came unto him . Especially he shewed forth the glory of his Mercy and infinite Love to his own people , in submitting to so low a condition as he liv'd in for their sakes ; in humbling himself and becomming obedient unto death , even the cursed , disgraceful , painful death of the Cross ; besides the soul miseries which he endured through sense of Gods wrath due for their sins , that he might satisfie Gods justice , and deliver them from eternal death and wrath to come , and purchase Life and Glory for them . Thus Christ lived , and thus Christ died for our sins , according to the Scriptures ; and being dead , the bonds of death could not hold him , neither did the holy one see corruption , but the third day rose again from the dead , according to the Scriptures ; and after his resurrection , was seen of Mary Magdalen , of Peter , Iames , all the Apostles , of five hundred brethren at once , according to the Scriptures . After forty daies was taken up into Heaven , and is there in his humane nature at the right hand of the Throne of the Majesty in the heavens , making intercession for his people , where he will abide untill the second appearance . Thus concerning Christs appearance in the flesh . CHAP. III. 2. THe second appearance of Christ will be in Glory at the last day , when the world shall come to an end : this is the appearance we are treating of , and therefore I shall speak of it more largely , and show , 1. The manner of this appearance . 2. The end and transactions at this appearance . 1. Concerning the manner of Christs second appearance , what tongue of Men or Angels is able to set it forth ? what heart can conceive the splendour thereof ? Something the Scripture doth reveale , and taking the Scripture for my guide , I shall assay to speak something of it . See Luke 21. 27. Then shall they see the Son of man coming in a Cloud , with Power and great Glory . 1. Christ at his second appearance will come with Power , with great power ; he hath all power put into his hands in Heaven and in Earth now , and doth exercise it more secretly ; then he will exercise it more visibly and apparently in the sight of the whole world . To give instance , 1. He will come with power over Death . Death hath had great power since the Fall , and is the greatest Conquerour in the world ; Death hath made an universal Conquest over all the sons and daughters of Adam ( Enoch and Elias only excepted ) which lived in former generations , and hath led them captive , binding their faces in secret , chaining their hands and their feet , and clapping them up close prisoners in the grave , and none have been able to make resistance ; yea , Death did assail the Lord of Life himself , and got the victory for a while , and shut him up in prison ; but he got loose before three daies were at an end , broke open the doors , and gave Death a deep wound , as it were , and an abolishing stroke in his Resurrection , 2 Tim. 1. 10. presaging the compleat victory which afterward he would obtain over this enemy of man-kind . Now when Christ makes his second appearance in the world at the last day , he will exercise his power over death , he will lead captivity captive , he will lay his first Hands on Death , and tread this Conquerour under his feet , and strip him of all his force and spoils , which he hath been treasuring up for so many years ; he will snatch the keys of the grave out of the hand of Death , and open the prison doors and let forth all his captives ; he will loosen all the bonds of Death , and knock off his chains , and bring out all his prisoners into freedom and enlargment : as it is said , Hos. 13. 14. I will ransom them from the power of the grave ; I will redeem them from Death : O Death ! I will be thy Plagues ! O Grave ! I will be thy destruction ! And it is said , 1 Cor. 15. 25 , 26. that all enemies shall be put under the feet of Jesus Christ , and the last enemy which he shall destray is Death . And v. 54. When this mortall shall put on immortality , then Death shall be swallowed up in victory . And surely Christ must needs come with great power to get victory over such a potent enemy . 2. He will come with power over Men and Devils , he will have power over all his enemies , which have rebelled against him ; over all the Principalities and Powers on the Earth , that exercise Lordship and dominion in the World ; he will bring the Kings of the Earth down from their seats , and pluck off the robes of Princes ; he will take the staff and the sword out of their hand , and divest them of all their royalty and greatness ; and they who have employed their borrowed power against him , how will they quake and tremble before him ? See Rev. 11. 15 , 16 , 17 , 18. When the seventh Angel sounded , there were great voices in Heaven , saying , the Kingdomes of the World are become the Kingdomes of our Lord , and of his Christ ; and he shall reign for ever and ever . And the four and twenty Angels fell on their faces , saying , we give thee thanks O Lord God all-mighty , which art , and wast , and art to come , because thou hast taken to thee thy great power , and hast reigned . And the Nations were angry , and thy wrath is come , and the time of the dead , that they should be judged ; and that thou shouldst give reward unto thy servants the Prophets , and to thy Saints , and them that fear thy name small and great , and shouldst destroy them which destroy the Earth . The Kings of the Earth , and great Potentates will be angry when they are dis-throned ; and the wicked of the Earth will be troubled , when the Lord Jesus shall come down from Heaven to call them to Judgment : If all the Powers of wicked Men and Devils too , who are greater in power than Men , could , they would make head , and resist the Lord Jesus Christ , and pull him from his Throne , and put him to death , as the Iewes did at his first appearance ; if they had but any hopes , of making their party good against him , how would they call their forces , and gather their Armies , and wage War with this great King ; especially when all the wicked shall be raised up , and the ancient Rebels , the Giants of the old World , shall come forth of their dust , and the Prison of Hell , where some of them have been tormented by him many years ? O how would they combine their strength , and so many millions of them together , rush upon him with rage and violence ; and endeavour to avenge themselves upon him , at least defend themselves against him , when he comes to torment them ? but Christ will come with so great power , that he will be able to deale with the whole wicked world of men together , when they are raised and united in one body , and have obtained more strength of body , and are filled with more rage and spight of minde than here they had , and are out of all hopes of making any peace with him , and have the whole flock of all the Devils in Hell to joyn in to their company ; I say Christ will come with sufficiency of strength to binde them all in Chains , and so to hold them all down that they shall not be able to make the least resistance ; he that hath power to raise the wicked from the dead , will have power to keep all his Enemies from Rebellion , he will come with Power . 2. Christ will come at his second appearance with great glory ; At his first appearance , he came like a Servant , yea like a Servant of Servants ; at his second appearance he will come like a Lord , yea like a Lord of Lords , like the great Lord of glory ; at his first appearance he was ●loathed with dishonour , and a chain of contempt was put about him ; but at his second appearance he will be cloathed with glory and honour , and most excellent Majesty will be put upon him ; at his first appearance his Deity was vailed , his beauty was masked with infirm flesh , his brightness was under a Cloud ; though sometimes some beams did break forth with such a dazling lustre , as made Peter fall at his feet saying , Depart from me , for I am a sinful Man , O Lord , Luke 5. 8. And others in the Ship to worship him , acknowledging of a truth thou art the Son of God : Mat. 14. 33. And often filled his Disciples with fear , and astonishment ; but he was so disguised in flesh , that few knew him at all , none knew much of him , when he was so disrobed , and so meanly attired , and attended . It is said the Princes of this World knew him not , else surely they would have laid down their Scepters at his feet , had they known him , they would not have dared , so disgracefully , to have crucified the Lord of glory , 1 Cor. 2. 8. But at his second appearance , the Vail will be so drawn aside , that the Deity of Christ will shine forth with amazing splendour to the view of the whole World ; his humane nature will be glorious beyond any other Creature ; but oh how glorious will his Divine nature be , when the eyes of the whole World shall be opened to see God in such a way , as now we are not able to conceive ? He will appear in the brightness of his Fathers glory , so that they which see him will see the Father ; the M●jesty , Authority , Dominion , Power , Holiness , Justice , and love of the Father , will be like so many sparkling gems , to deck the Crown of Christ at his appearance ; but who can conceive the royalty and surpassing excellency of Jesus Christ , when he comes down out of his Fathers Pallace , into the World ? He will come in great glory , God will come down in him and with him ; the Throne of God will be removed , the Pallace will be below , Heaven will be upon the Earth , where Christ is , there is Heaven , there is God in his greatest glory to be seen ; he will come in great glory , never was there such glory seen upon the face of the Earth ; never did the eye of man behold such a sight , as then it will behold ; we read of great and pompous showes , which some Princes have made in their triumphs : but never was there such pomp in the World , as there will be at this appearance of Jesus Christ , when he cometh triumphing over all his enemies , when he cometh with the spoiles of principalities and powers , making a show of them openly , and decked with such excellent glory . A little further to set this forth , 1 He will come attended with a glorious retinue of Angels , we read M●tth . 26. 53. Of more than twelve legions of Angels . And Dan. 7. 10. Of thousand thousands , yea ten thousand times ten thousands , which Minister about the throne of God ; yea further , Rev. 5. 11. Of a number of ten thousand times ten thousand , and thousands of thousands of Angels , and Heb. 12. 22. Of an innumerable company of Angels . All these Angels will attend upon Jesus Christ at his second appearance . It is said M●tth . 25. 31. That all the holy Angels shall come with him . Now the Angels are dispersed in several places , some of them are upon the Earth ministring unto the saints , which shall be heires of salvation . Heb. 1. 14. Others are in heaven , beholding the face of the Father ready to execute his will , some are ascending , some descending ; but then they will all be gathered together into one company , and like so many Courtiers attend upon this great King in this his glorious appearance in the World ; all will descend with Christ ; Heaven will be emptied of Angels , they will all come forth , and come down from their old habitation ; and oh how glorious will this train be ! he will come with all the holy Angels , Angels that are holy and glorious ; not like those rotten Courtiers which attend upon some Earthly Kings , who have no other glory upon them , but what lies in their rich and splendid apparel ; the bodies of some of which if they were uncas'd , would appear to be full of loathsome diseases ; but whose souls are monstrously ugly , and deformed ; full of loathsome and noisome lusts , besmeared with dung and filthiness ; who , could their inside be turned outward , and the deformity of sin be seen with bodily eyes , would appear too hideously black , and swarthy , and more mis-shapen , than those which are born with the greatest blemishes of nature ; who carry Hell in their bosomes , and like so many bears and ugly hounds are led about by the Devil in chains ; such , such follow many Kings on earth , when they appear abroad , with hearts full of lust ; vvith eyes full of adultery ; vvith mouths full of oaths and filthy ribauldry ; vvho are like so many spots in the faces of their Princes , or like a Cloud about their brow , vvhich darkneth their glory in the eyes of the serious and sober minded : but Christ vvill come attended vvith millions of holy Angels , arrayed in such pure and vvhite garments , as shall not have the least spot , or tincture of sin upon them , he vvill come vvith holy Angels , who vvill be like so many flames of Fire , full of holy svveet burning Love , and covered vvith such Light and glorious excellency , as will not darken , but illustrate the glory of their Lord and Prince , they attend upon . 2 Christ will come with a glorious Brightness , and great noise ; such a light will shine in him and about him , as will a thousand fold surpass the light of the Sun , when it shineth in its full strength : we read Matth. 13. 43. That the righteous shall shine like the Sun , in the Kingdome of their Father ; how then will the Sun of righteousness shine ? from whom they wil receive all their brightness by reflection , as the Moon and some other Stars do from the Sun in the firmament . It is said , Mat. 24. 29 , 30. That at the coming of Christ , the Sun shall be darkned , and the Moon shall not give her light , and the Stars of the Heaven shall fall , and Rev. 6. 12 , 13 , 14. That the Sun shall be black as Sackcloath of hair , and the Moon shall be like blood , and the Stars of the heaven shall fall to the earth , even as a Fig-tree casteth her untimely Figges , when she is shaken of a mighty winde ; and the Heavens shall depart as a scroll when it is rolled together , and every Island and Mountain shall be moved out of their places . At the coming of Christ there will be such a brightness as will darken the Sun and other Luminaries in the Heavens , even as the Sun , doth darken the lesser Stars , who though shining all night with a twinkling light , and like so many Candles in the Firmament , yet upon the Suns first lifting up his head in a morning , and casting about its beames , they presently sink in their sockets and disappear ; so the Sun it self , and other Luminaries of Heaven will disappear , when this more glorious Sun doth arise in the morning of the last day , they will then lose their light ; and what further need of them ? in Heaven it will be all day : Rev. 2. 22. In the City of the new Ierusalem there will be no need of the Sun , neither of the Moon to shine in it ; for the glory of God will enlighten it , and the Lamb will be the light of it : and Chap. 22. 5. There shall be no night there , and they shall need no Candle , nor the light of the Sun , but the Lord God giveth them light , and they shall raign for ever and ever . In Hell it will be all night and ▪ no day , there will be blackness of darkness for ever , and not the least beam of light shall shine into that place ; and if the Sun and other Stars be given for the measure and distinction of times and seasons , when the last day is come , Time will be no longer , and all must launch forth from the confines of Time , into the vast Ocean of Eternity , which cannot be bounded nor measured : It is said , Rev. 20. 11. When the great white Throne shall be set , and Christ is placed thereon , that the Heavens and the Earth shall flee away from before his face , and no more place be found for them : and 2 Pet. 3. 10. When the day of the Lord cometh , that the Heavens shall pass away with a great noise , and the Elements shall melt with fervent heat , and the Earth with all its works shall be burnt up . Christ will come with a glorious light , and with a roaring dreadful noise , which will further set forth the glory of this appearance , see this expressed , 1 Thes. 4. 16. The Lord himself shall descend from Heaven with a shout , with the voice of the Arch-angel , and the Trump of God , and Matth. 24. 31. He shall send forth his Angels with a great sound of a Trumpet , who shall gather in his Elect from the four mindes , Never was there such a noise heard in the World , as then will be heard ; when Christ shall appear , the heavens will roar ; the Earth will be in flames of Fire ; there will be a great shout , and the sound of the last Trump in the Aire ; this shout will be given by Jesus Christ himself , as is likely , for it is said , Iohn 5. 28 , The hour is coming , in which all that are in their Graves shall hear his voice , and shall come forth ; we read Iohn 11. 43. When Christ came to raise Lazarus , that he cried with a loud voice , Lazarus come forth , surely then when he comes to raise the World , he will cry and shout with a much louder voice : Such a voice likely will come down from him in a roaring shout , Awake yee dead and come to Iudgement , or arise yee Children of Men , and come forth of your Graves . Never was there such a shout given , as then will be given , which will be accompanied with the sound of the Trumpet , the Angels shall sound the Trumpet : we read Exod. 19. 16. When the Lord gave the Law from Mount Sinai , that there were thunderings and lightnings , and the voice of a Trumpet exceeding loud , which made all the People which were in the Camp to tremble . O what thunderings will there be in the aire at Christs second appearance ? and how exceeding loud will the sound of this last Trumpet be , when Christ comes to judge them which have broken this Law ? That Trumpet was heard only by the Nation of the Jewes , which were together about the Mount ; this Trumpet will be heard by all Nations throughout the World ; that Trumpet was heard only by those which were alive at that time ; this Trumpet will be heard not only by them that shall remain alive upon the Earth at the last day , but also by all those which have dyed throughout all Generations from the beginning of the Creation ; such a noise there will be as will awaken all that shall be asleep in their graves . Such a noise as will make all the corners of the earth to ring , and the pillars of the world to tremble ; but O how will it startle the wicked when they hear it , and fill them with terrour and amazement ? Thus you have something of the manner of Christ's second appearance set forth unto you , he shall come with power and great glory . CHAP. IV. 2. THe second thing is to speak of the end of Christs second appearance , and the transactions of that day . The end of Christs second appearance will be to judge the world ; the end of his first coming was not to judge , but to redeem and save , as he tells his disciples when they desired him to execute some judgment from Heaven upon those Samaritans which would not receive him , Luke 9. 55 , 56. Ye know not what spirit ye are of , for the Son of man is not come to destroy mens lives , but to save them . And Iohn 7. 47. If any man hear my words and believe not , I judge him not , for I came not to judge , but to save ; but when Christ doth appear the second time , he will come to judge the world , Iude 14. 15. Behold the Lord cometh with ten thousand of his Saints , to execute judgment upon all , &c. Matth. 26. 31 , 32. When the Son of man shall come in his glory , and all the holy Angels with him , then shall he sit on the Throne of his glory , and before him shall be gathered all Nations ; and so he goeth on in description of the last judgment . In speaking of Christs judging the world , and the transactions at that day , I shall show , 1. That Christ will raise up all the dead one of their graves . 2. That he will gather all Nations before his judgment Seat. 3. That he will separate the righteous from the wicked . 4. That he will open the Bo●ks out of which all must be judged . 5. I shall speak more particularly of the judgment of the Righteous , and the Wicked . 1. Christ at his second appearance will raise up all the dead out of their graves : there shall be a general resurrection , Iohn 5. 28 , 29. The hour cometh in which all that are in their graves shall hear his voice and come forth , they that have done good to the resurrection of life , they that have done evil to the resurrection of damnation . Something hath been spoken already concerning Christs victory over death , and loosning all his prisoners , but give me leave to illustrate the resurrection a little further ; and here I shall endeavour to set it forth by an allusion to that notable place , Ezek. 37. and the ten first verses . The hand of the Lord was upon me ▪ and carried me out in the Spirit of the Lord , and set me down in the midst of the valley , which was full of bones . And caused me to pass by them round about ; there were very many in the open valley , and so they were very dry . And he said unto me , Son of man , Can these bones live ? and I answered , O Lord thou knowest . Again he said unto me , Prophesie upon these bones , and say unto them , O ye dry bones hear the Word of the Lord , Thus saith the Lord unto these bones , Behold I will cause breath to enter into you , and ye shall live . And I will lay sinews upon you , and bring up flesh upon you , and cover you with skin , and put breath in you , and you shall live , and ye shall know that I am the Lord. So I prophesied as I was commanded , and as I prophesied , there was a noise , and behold a shaking , and the bones camè together , bone to his bone . And when I beheld , ●o the sinews and flesh came upon them , and the skin covered them above , but there was no breath in them . Then said he unto me , Prophesie unto the Winds , Prophesie Son of man , and say to the Winds , Thus saith the Lord God , come from the four Winds O breath , and breathe upon these slain that they may live . So I prophesied as he commanded me , and the breath came into them , and they lived , and stood upon their feet an exceeding great Army . Something like this will the Resurrection be at the last day . Now the bones and bodies of all former generations are scattered up and down in the valley of the shadow of death : some are sunk into the deep , others are buried in the earth , the flesh is consumed , and resolved into its first elements , and the bones of some remain , of other are mouldred into earth ; now when the Lord Jesus Christ , the Son of God shall come down from Mount Sion which is above , into the valley of this inferiour World , he will Prophesie over all the bodies and bones of all the children of men that are dead , and speak unto them to live ; he will say unto them whilst they lie rotting in their graves , Live ; he will say , Awake ye that sleep in the dust : and O what a noise and shaking will there be then in the ground ? what a clattering of bones together in the coming of bone to his bone ? If the body hath been quartered and buried , part in one place and part in another ; ( as the Levites concubine , who was divided into twelve parts , and sent to the twelve Tribes of Israel , and it is likely buried in twelve distinct places ; ) the bones will fly through the air out of all those places , and meet together in one body . O what a great part of the air , water , and earth will there run into conjunction , by the command of Christ , and be turned into those very bodies which were resolved into them by death , and the corruption of the Pit ; but with the addition of such new qualities as shall sublimate , spiritualize , and refine them from all that dreggishness , and ill humour that shall be the foundation of any sickness or death for ever ; then the bones will come together , and be made like stones for strength ; then the sinews will be as it were Iron sinews , and the flesh brasse ; such strength will be put into them , as I conceive is not to be found in the strongest creatures which hitherto God hath made ; that they might be fitted , the bod●es of the righteous for an eternal life of happiness , and bearing the glory of Heaven : the bodies of the wicked for an eternal life of misery , and bearing the torments of Hell ; either of which the body , now as it is , would sink under . Then the Sea will give up her dead , and the Earth will give up her dead , Rev. 20. 13. As the Whale cast Ionah upon the shore after he had lain three daies in his belly : so the Sea will cast up all the dead that for so many years have been buried in its bowels : but what a st●rring will there be in the earth ! those which are alive will wonder to see such a strange metamorphosis of the ground ; to feel men and women stirring and moving under their feet , arising and crouding for room amongst them . Then will the Lord bring down all the souls of the righteous which have been in Paradise with him many years , and they shall finde out their own bodies , and he will open the prison of Hell , and let out the souls of the wicked for a while , that they also may finde out their own bodies , which shall be prepared for both , that they might both be prepared for the last judgment ; of which more when I come to the particular judgment of the righteous and wicked . Thus Christ will raise up all the dead out of their graves . 2. Christ at his second appearance will gather all Nations before his Iudgment seat , Rev. 20. 11 , 12. I saw a great white throne , and him that sate on it . And I saw the dead small and great stand before God , 2 Cor. 5. 10. We must all appear before the Iudgment seat of Christ. And Matth. 25. 31 , 32. When the Son of man shall sit on his throne , all Nations shall be gathered before him . O what a vast number will there be when so many hundred generations of people shall be alive together , and gathered together into one place ! if so be the multitude of the righteous will be so great when they are got together into one body , that no man can number them . Rev. 7. 9. After I beheld , and lo a great multitude , which no man could number , of all Nations and Kindreds , and People , and Tongues , stood before the Throne , and before the Lamb , cloathed with white Robes , and Palms in their hands . What then will the multitude of the wicked be , when they are gathered together ; in comparison with whom , the righteous are but few ? All Nations shall be gathered before Christs Judgment seat . 3. Christ at his second appearance will separate the righteous from the wicked , the Chaff shall be purged from the Wheat . Matth. 3. 12. the Tares shall be gathered from the good Corn. Matth. 13. 30. the bad Fish shall be divided from the good , v. 48. The Goats shall be separated from the Sheep , Matth. 25. 32. By the Chaff , Tares , bad Fish , Goats , we are to understand the wicked ; by the good Corn , good Fish , Sheep , we are to understand the righteous : who will be separated one from another , however they are now in some places mingled and linked together ; the elect shall be gathered together into one company from the four winds , Matth. 24. 31. and they shall stand on the right hand of Christ , and the reprobate wicked shall stand on the left , Mat. 25. 33. In which gathering and separation , there shall be no mistake , as there may be now . Many close hypocrites may in this world pass for true children of God ; they may live together , and hear together , and pray together , and receive the Sacrament together , and make the same profession of Religion ; yea , some hypocrites may , as to ourward appearance , seem to outgo some of Gods own children in zeal and forwardness ; the lamps of the foolish Virgins may seem to shine with a greater blaze than some of the lamps of the wise ; when they have not the least dram of the oyl of true grace in the vessel of their hearts , Matth. 25. at the beginning ; yea , some of Gods own children may here be mistaken for hypocrites ( their chiefest life being secret , and out of view ) by them which are uncharitable ; and they may also mistake themselves , through the temptations of the devil , and the doubtings of their mis-giving unbelieving hearts ; but at the last day , there will be no mistake ; not only the more openly profane and notoriously vile generation of the wicked , who were even professed enemies of Gods people , and shun their company , and separate themselves now , shall be separated from them by Jesus Christ at the last day ; but also all those who were more ●ober , and had some kind of love to them , but none unto Jesus Christ : Yea , all hypocrites , who seemed to be of their company , shall then be parted from them : Christ will look upon all with a pier●ing distinguishing eye , he will easily discern and discover all the hypocrites , however they may plead that they have eat and drunk in his presence , and some of them cast out devils in his ●ame ; he will not judge according to the outward appearance , but according to the truth which hath been in the heart ; and they which ●ave so much deceived men , shall not be able to ●eceive him : None of them shall twine themselves ●●perceivably , and croud into Heaven amongst 〈◊〉 righteous : Then the lamps of the foolish vir●●ns will be gone out ; then the vail and mask of 〈◊〉 outward show , will be rent and torn to pie●●s ; then the sheeps-skin will be pluckt off , and ●●ey will appear unto the whole world to have ●een but goats , and amongst the goats they must 〈◊〉 ; Christ will not leave one of the goats ●mongst the sheep , and he will not leave one of 〈◊〉 sheep amongst the goats ; all that belong to his fold shall be gathered into one society ; of their meeting , more in their particular judgment . 4 At the second appearance of Iesus Christ , the Books will be opened , out of which all must be judged , Rev. 20. 12. I saw the dead small and grea● stand before God , and the Books were opened , and another Bo●k was opened , which is the Bo●k of Life , and the dead were judged out of th●se things which were written in those Books , according to their works . There are five Books which will then be opened . 1. Th● Book of Gods remembrance . 2. The Book of Men● own consciences . 3. The Book of the Law. 4. Th● Book of the Gospel . 5. The Book of Life . 1. The Book of God's Remembrance will be opened This we are to understand in a spiritual sense , no as if there were a real Book , which God did mak● use of , for his remembrance of things , as men 〈◊〉 who have frai●e and weak memories , which woul● let slip many things of note , without such a help but hereby we are to understand that God do● take an exact notice of things , and remembers the● as if he had them written in a Book by him . The Bo●● of Gods remembrance will be opened , wherei● will be sound recorded , 1. The names of all the Sons and Daughters 〈◊〉 Adam , what ever Age and Generation they ha●● lived in , from the beginning of the Creation 〈◊〉 the consummation of all things ; as also the rel●●tions they stood in , and the charge was commi●ted to them . Such and such were Magistrat● and had such and such subjects under them ; 〈◊〉 had the sword of justice put into their hands , 〈◊〉 their charge was to rule under Christ ; to enc●●●rage and reward them that did well ; and to punish evil d●ers ; such and such were Ministers , and they were entrusted with the care of souls , they were set by the Lord for Watch-men , to forewarn the people of judgments ; as Stewards to dispence the food of the Word , and to give every one their portion ; such and such were Governours of Families ; whose work was to set up Religion , and the worship of God in their houses , and labour in their places after the salvation of the souls , as well as to set those under them about their civil work , and to provide for their bodies : such and such were Children and Servants , whose charge was to yield obedience to Parents and Governors , in the Lord , with meeknesse and fear , with readinesse and diligence . 2 There will be found recorded the places where such Persons lived ; such indeed lived in the dark places of Heathenisme and Idolatry ; but such and such lived in Israel , in a Goshen , in a Land of Light ; such and such lived in England , in London , in such a religious Family : there will be recorded the means of grace , which they have enjoyed in those places ; such lived under such a powerful Ministry , heard such heart-awakening and heart-warming Sermons , and had such sweet showers of the Word dropping upon them ; they were planted in a fertile soile , and they had fat pastures to feed in . 3 There will be found recorded , the various dispensations of Gods providence towards them for their good ; such and such had not only Gods Word , but also Gods Rod to teach them ; they lived under the sound of awakning Judgments , they lived in London , when the Plague raged so sorely ; and when the Fire brake forth and consumed the City ; and such were preserved , when thousands fell into the Pit ; they were brought down to the Doores of the Grave , and Eternity , and they were brought up again ; they were preserved and provided for , and every day tasted of the Cup of Gods goodness , they were loaden with his mercies . 4 And especially there will be found recorded , all the actions of all the Children of men , and their carriage towards God , and towards one another , in those places , in those relations , under those ordinances and providences . 1 There will be found recorded all the good that hath been found in , or done by any from the day of their Child-hood , to their dying hour ; such and such , they were obedient to Parents when they were young ; they were diligent in learning their Catechisme , and ready to receive instructions in the Principles of Religion ; such were acquainted with the Scriptures when they were but Children ; such had tender hearts in their tender years ; such loved God and followed God , when they were but youths ; such and such , had their hearts opened in hearing of the Word , and enlarged hearts in prayer ; such were awakned by such Sermons , and convinced and humbled for sin , and perswaded to repent and turn to the Lord : such opened the door to Jesus Christ , when he knocked , and set up his Throne in their hearts , and put their necks under his yoke . Such and such , were frequenters and lovers of the Ordinances and Ministers of Jesus Christ. Such made it their business to be religious ; such walked with God in their Families , and were up●ight in their dealings in the World ; such used to deny themselves , and took up their Cross and laboured to follow Jesus Christ where ever he led them ; such mourned for the sins they could not reform ; were thankful for the mercies they received ; were faithful in the relations they were placed ; were fruitful under the means they enjoyed ; were merciful to their brethren in misery ; were patient and chearful under the Rod , which was laid upon them ▪ and all the good actions of men will be had in remembrance . 2 There will be found recorded , all the evil actions , all the sins of the Children of men . Such and such were disobedient and untoward children ; slighted the commands of God and their Parents ; were idle , and careless of instruction , and would not open their eare to discipline ; such were old in sin , when young in years ; were strong and skilful in wicked sinful practices , when their bodies were but weak , and minds sotishly ignorant in the things of God ; such had good examples before them , but they would not follow them ; they saw dreadful judgments , but were hardned under them ; they received many mercies , but they abused them ; they had seasons of grace , but they mis-spent them ; they had calls , but they shut their eare against them ; they had convictions of conscience , but they stifled them ; they had motions of the spirit , but they quenched them ; they had proffers of Christ , and pardon , and salvation , but they refused them , and turned Gods glory into shame , and his grace into wantonness . Such and such were Sabbath breakers . Such were Svvearers . Such vvere Drunkards . Such vvere unclean persons , and Adulterers . Such vvere Thieves . Such vvere covetous persons , and Idolaters . Such vvere unjust and unrighteous in their dealings ; Such were bitter and reproachful in their speeches . Such vvere injurious in their actions . All the sins of Men and Women will be found in the Book of Gods remembrance . Deut. 32. 34. Is not this laid up in store with me , and sealed amongst my treasures ? God stores and treasures up the sins of the wicked and ungodly , against the day of his vvrath , and their perdition ; it is said , Iob 14. 16 , 17. Thou numberest my steps , dest not thou watch over my sin , my transgressions are sealed up in a Bag , and thou sowest up mine iniquities . God numbereth the steps of sinners , one by one , sin by sin , as a man vvould number every step ; and he vvatcheth that he may number aright , he takes exact notice of the foot-steps of every sin ; vvhich leave an impression in the Book of his remembrance , as the foot-steps of the body do , vvhen a man walketh in soft Clay . He putteth the transgressions in a bag , and soweth the Bag , and sealeth the bag ; all which expressions denote Gods exactness in recording and laying up the sins of men . It is said , Ier. 17. 1. That the sin of Iudah is written with a Pen of Iron , and the point of a Diamond . All secret sins will be found there recorded , for nothing is secret to God , whose eyes are like a flame of fire , which gives light to every dark corner ; darkness hideth not from him , but the night shineth as the day ; he looks into every corner of the Earth , and into every corner of the heart , and hath set our secret sins in the light of his countenance : and all open sins will be found there recorded ; no man hath taken so much notice of others sins , as God hath done ; he doth as it were , book all down in his remembrance , and when Christ comes at the last day , the book of Gods remembrance will be opened . 2. The second Book which will be opened at Christs coming , will be the Book of Mens own Consciences : and this will be the counter-part to every Mans particular , of What is written in the book of Gods remembrance , they will finde the same thing there registred ; indeed conscience now may seem to be asleep , and say nothing whilst men are eating , and drinking , and ●inning ; yet conscience is secretly awake , and busie in writing , and taking notes of every Mans actions , every day ; conscience hath its day-book , which hath not an empty page ; the mouth of conscience may be shut , and with much adoe , for the present , restrained from speaking , and biting ; but the eye of conscience cannot be shut from seeing , nor the hand of conscience restrained from registring what it takes notice of : every one in the World hath as it were whole volumes of his own actions in his bosome , written down by conscience ; and though the letters of some things done long agoe , may seem to be rased and worn out ; so that a Man cannot read them now ; yet when this Book shall be opened at the last day , they will appear ; in very legible characters ; like as when a Man writes with the juice of a Lemmon upon fair paper ; the juice is white , and the paper is white , and he cannot read a word when it is written , nor while it is writing ; but let him keep the paper many years by him , and after bring that paper close to the fire , the white letters will turn black , and become very legible : so the conscience of wicked persons is writing , whilst they are sinning , and they do not perceive it after it is written ; they forget many of their old sins , yea they do not take notice of them as sins , whilst they are committing them ; but when the last day is come , and Christ is come , who will be reveased from heaven in flaming fire , to take vengeance , upon them , and the Book of their Consciences shall be opened before the fire , then all the notes of conscience will be plain and easie to be read , and a ready confirmation conscience will give of all that is written in the Book of Gods remembrance : and O how sweet will the testimony of conscience be of good actions ? how bitter will its records be of sins ? 3. The Third Book which will be opened , will be the Book of the Law : which requiring perfect and perpetual obedience , will condemn all both righteous and wicked , because all have sinned , and by the Law are cursed , Gal. 3. 10. Cursed is every one that continueth not in all things , which are written in the Book of the Law , to do them ; but then an appeal will be made . 4. The fourth Book which will be opened , is the book of the Gospel : and there the righeous will finde the merits of Christ , though they have had none of their own ; they will finde exceeding great and precious promises of pardon , and salvation , and eternal happiness , which have been made to all them that did repent , and believe in Christ , and restifie the same by their sincere love to God , making choice of him for their chief good and happiness , and laying up their treasure in Heaven , and by their sincere obedience to his commands , and walking in heavens way ; and then conscience will give in evidence , and Gods remembrance will confirm it , and the Spirit will witness it , and Christ himself will acknowledge it ; that all his true disciples have had the qualifications , which have shown their interest in the promises ; yea , the weakest of believers , whatever doubts and fears they have now , will then certainly know , and confidently plead these qualifications which they have had ; they will be able to say , that they had true faith , though it were but weak ; that they did truly lay hold on Christ , though it were with a trembling hand ; that they had the faith of reliance and recumbance , though they had not the faith of assurance and strong confidence ; that they did heartily repent and grieve for sin , though they had not that measure of godly sorrow , which they desired ; that sin did not reign in them , though sometime it did rage and domineer : that they had chosen God for their chief good , above the whole world , and the byas of their wills was towards him ; and that they had a sincere love to him , though they fell short in the fervency , which they desired to have ; that they did walke and keep on in heavens way ; & if sometimes they wandred , that they found their way again ; if some times they stumbled , that they got up again ; and this book of the Gospel , will give all true believers such acquittances as that they shall not come into condemnation , Iohn 3. 16. Whosoever believeth in the Son , shall not perish , but have everl●sting life . And Rom. 8. 1. There is no condemnation , to them which are in Christ Iesus , who walk not after the Flesh , but after the Spirit . And the like . But the unbelievers will get no benefit by this book ; they may finde great and sweet promises , but not one promise in the whole Book of the Gospel belonging to them , because they do not belong to Christ ; they lived and died in impenitency and unbelief , and neglect of Christ and salvation , and now they cannot finde one favourable word for them ; and therefore they will be sent back to be tried by the Book of the Law , only the Gospel will double the condemnation of such as have not yielded up themselves unto its obedience . 5. A Fifth Book which will be opened , will be the Book of Life : Where all the names of the Elect are enrolled , which when they read , how will they adore the riches of the free grace of God , in choosing them before the foundation of the world was laid ; and all those whose names are not enrolled in this Book , shall be condemned and cast into the lake of Fire , Rev. 20. 12 , 15. 5. The fifth thing proposed , and the chiefest , is to speak more particularly , of Christs judging both the righteous and the wicked , at his second appearance . And here I shall speak , 1. of their particular judgment . 2. Of the execution of their sentence pronounced in judgement . 1. Concerning the judgment of the righteous and the wicked . CHAP. V. THe judgment of the righteous will be first , and therefore I shall first treat of it , and here speak , 1. Of the immediate antecedents to their judgment . 2. Of the judgement it self . 1. Concerning the immediate Antecedents to the judgment of the righteous . 1. The first Antecedent to the righteous judgment will be their resurrection from the dead , 1 Thes. 4. 16. The dead in Christ shall rise first ; when Christ descends from heaven , the souls of the righteous shall descend with him , 1 Thes. 4. 14. Them that sleep in Iesus will God bring with him . The spirits of all the just men and women made perfect shall then come down and finde out their own bodies , which have been sleeping in the bed of their graves , and they shall enter again into their old habitations ; they went out of them , it may be with fear and trembling , with grief and sorrow , being unwilling to leave them behind , though they were so rotten and ruinous : but O with what joy will they return and enter again , when the building shall be repaired , when their bodies shall be raised by the power of the Lord Jesus Christ , and healed of all infirmities , when they shall be made incorruptible and immortal ! see 1 Cor. 15. 52. In a moment , in the twinkling of an eye , at the last Trump , for the Trumpet shall sound , and the dead shall be raised incorruptible , and we shall be changed . And vers . 54. So when this corruptible shall have put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass the saying that is written , Death is swallowed up in Victory , then shall they triumph over death , and the grave , saying , vers . 55. O Death , where is thy sting ? O Grave , where is thy Victory ? The Lord Jesus will then make them victorious over this conquerour , vers . 57. Thanks be to God , who hath given us the victory , through our Lord Iesus Christ. The parting of soul and body was never so sad unto any of the Saints at their death , as the meeting will be sweet at their resurrection ; O how will the soul wonder at the sudden and strange metamorphosis of the body ? when the soul left the body vile to putrify and corrupt in the grave , and shall finde it come forth more bright and glorious than gold , after it hath been refined in a Furnace ; when the vile body shall be fashioned like unto Christs most glorious body , Phil. 3. 21. O how will the soul delight in the beauty , strength , and immortality , which then shal be put upon the body , whereby it will be more suited to its nature , and fitted for its operations , and participation in its glory ? and how will the body delight in the wonderful glories and shining excellencies which the soul hath attained since its separation ? If the love between the soul and the body were so great , when the body was so vile , and the soul so sinful , what will it be when both are glorified ? If the conjunction between the soul and body were so sweet vvhen the body vvas so frail and subject to death , and the soul a spiritual and never-dying substance , vvhat vvill it be vvhen the body shall be made immortal , and in some sort spiritual ? O with what pleasure will the body awake out of its long sleep and arise and shake off its dust , and put on its beautiful garments of immortality and glory ? with what delight and joy will it first open its eyes upon those beautiful and glorious objects which vvill quickly present themselves to its vievv ? Thus concerning the resurrection of the righteous bodies . 2. The second Antecedent to the Iudgment of the righ●eous , will be their meeting with the Angels at their Graves mouth , Matth. 24. 31. He shall send his Angels with the great sound of a Trumpet , and they shall gather the Elect from the four winds , from one end of Heaven to the other : no sooner are they awakened and risen out of their Graves , but they are entertained by Angels , those holy and excellent creatures , who have such a dear love to them , and before have done many good offices for them , though , when before in the body , they did not perceive it , and were too low , and unfit for their acquaintance : but they will then know them , and be able to discern the beauty of those lovely spirits ▪ who for so many years have been beholding the face of their Father in heaven , which will have cast such a lustre upon them that will be matter of their admiration ; and these shall be part of their acquaintance and companions in glory : instead of Devils , those Angels of darkness , which used to assault , buffet and molest them , when in the body before ; they shall now have Angels of light with them , and about them to joyn together in the Love and praise of the great Jehovah . The Angels will be sent to call them , and gather them , and we may ●ationally imagine that they will salute them at their rising , and welcome them out of their graves : we read of the Angel Gabriel's salutation of Mary , Luke 1. 28. Hail thou that ar● highly favoured , the Lord is with thee , blessed art thou amongst Women ; and the same Angels words to Daniel , chap. 9. 23. Thou art greatly beloved . Such salutations possibly the Angels may give , to the Saints at their resurrection . Arise you that are highly favoured of God , come forth yee that are greatly beloved ; welcome , welcome yee happy ones ; ye that are blessed amongst the children of men ; your Lord is come down and stayeth● for you ; he hath sent us to call you , and convey you into his presence , & bring you where he is , that you may see and share in his glory : O how will such words make their hearts to glow within them ! how joyfull will such a message be unto them ! O happy they that ever they were born ! or rather that ever they were new born ! O happy they that they should live , that they should be raised to see such a day as this will be ! O what looks ! what speeches ! what joyes will they have , when they are entertained by the Angels ? 3. The third Antecedent to the Righteous Iudgment , will be their meeting one with another : Matth. 24. 31. The Angels will be sent to gather the Elect together , 2 Thes. 2. 1. I beseech you ●rethren , by the coming of our Lord Iesus Christ , and our gathering together unto him ; the Saints will be all gathered together , and we shall be gathered with them , if we be found in that number ; there we shall meet with Abraham , and Isaac , and Iacob , and all the holy Kings , and Prophets , and Apostles , and Martyrs , and holy Men , who have lived in all Generations ; and all these in another hue than when they lived upon the Earth , they will arise like so many shining Suns ou● of the Earth ; O how shall we be delighted with the ●ight of such a glorious train and company , when we see the Image and picture of the Lord upon them , drawn so to the life ? what sweet greetings shall we have , and mutual congratulations of our old acquaintance in the flesh , who were with us acquainted with the Lord ? and is this the end of our hearing and fasting , and praying , and self-denial , and mortification , and the poor services we have done for the Lord ? Is this the issue of our pains and labour ? O happy we that ever we repented , and believed , and closed with Jesus Christ ! O happy we that laid up our Treasure , and waited for our glory and happiness till this time . 4. The fourth Antecedent is that the righteous shall be caught up together in the aire ; all the righteous shall be caught up , they that are raised from the dead , and they that remain alive upon the Earth on that day , 1 Thess. 4. 16 , 17. The dead in Christ shall rise first : Then we which are alive and remain , shall be caught up together with them , to meet the Lord in the aire : we read of the two witnesses , which were slain ; after three dayes and a half , the spirit of life from God entered into them , and they stood upon the●r feet , and they heard a great voice from Heaven saying unto them , come up hither , and they ascended up to Heaven in a Cloud , &c. Rev. 11. 11 , 12. In the morning of the resurrection , the spirit of life from God will enter into the bodies of all the Saints , and they will stand up , and possibly they may hear a voice from Christ in the aire . Come up hither : and then they will be caught up , and ascend into the aire to meet with their Lord ; O what unexpressible pleasure and delight will they finde when they Feel themselves begin to move upwards , when they are leaving the Earth and wicked men , and so many glorious persons of them together ascending to meet their most glorious Lord ! 5. The fifth antecedent to the judgment , is their meeting with the Lord in the aire : 1 Thess. 4. 17. Then we which are alive , and remain , shall be caught up together with them , to meet the Lord in the aire . We have spoken of the meeting of the soul and the body ; of the meeting of the Saints with the Angels ; of the meeting of the Saints with the Saints ; all which meetings will be very delightful , but the meeting of the Saints with the Lord himself will be beyond all . O how sweet will the sound of Christ's coming be unto them before they see him ? When they hear the long expected shou● , and the sound of the last Trump ! This , this will be musick indeed in their eares ; Then , then they will lift up their heads with joy ; and do but think how transporting the first glance of their eye will be upon the Lord Jesus Christ , when they see him yet afar off , cloathed with such brightness and beauty ; never did their eye behold such an object before ; they admired to see the Saints , and to see themselves so transformed ; but how will they admire to see the Lord in such glory ? if so be that some of his Disciples did gaze after him with wonder , when he was taken from them , and ascended into Heaven , Acts 1. 11. With what wonder will all his Disciples ( most of which never saw him in the flesh , none of which saw him in such glory ) then gaze upon him , when he shall come down from Heaven ! Yee Men of Galilee , why stand yee gazing up into Heaven ? Say the Angels . this same Iesus which is taken up from you into Heaven , shall so come in like manner , as yee have seen him go into Heaven ; if you look and wonder now at his going , how will you look and wonder at his coming , which will be as surely , but far more gloriously ? But when they are come neerer unto Christ , and have a fuller view of him , O vvhat thoughts ! What affections ! What joyes vvill there then fill their souls ! O what workings , what beatings of heart ! what transports and ravishment of spirit will they have ! O how would they be overwhelmed with this sight , and utterly unable to bear it , if they were not strengthened beyond their present capacity ! And is this the Saviour and Redeemer of the world ? O glorious Son of righteousness ! Did this most excellent Person , who thus appears in the brightness of his Fathers glory , and is now come down from his glorious habitation , with such a glorious train of Angels , once vouchsafe to dwell with men , and vaile his glory in the flesh ! Did this eternal Son of God stoop so low , as to take upon him our nature , yea to take upon him the forme of a Servant ! Did he live in such meanness and obscurity ; and indure , such hardship , contradiction , reproach and injury , when he was upon the earth ! O infinite condescention ! Did this Lord of life and glory , in the dayes of his flesh so weep , and pray , and cry ; sweat , and bleed , and die , though with such pain , anguish , and disgrace ; yet with such willingness and patience , in our steads , that he might redeem us from sin , and death , and wrath to come ; that we might not perish , but have overlasting life ? O wonderful , uncon●eivable love ! What , so glorious a Person to be made man ! to be made sin ! to be made a curse ! to do such things ! to suffer such things ! for such mean , vile cursed ●inners as we , that we might be blessed and happy with him ; O surpassing superlative kindness ! Is this he who made choice of us , when he chose so few , that called us when the most were passed by , that pitcht his love upon us , when there was no attractive in us , nothing to move him , but his own bowels , that revealed his secrets to us , when he hid them from the wise and prudent , that brought us nigh when we were afar off ▪ and made us fellow-Citizens , and fellow-heirs with the Saints , and of the houshold of God , who were by nature children of wrath , even as others ? O astonishing free grace ! Is this he who cloathed us when we were naked , even with the robes of his own righteousness ? that washed us when we were defiled , even in the fountain of his own blood ? that cheared us when we were troubled , even with the comforts of his own Spirit ? that strengthned us when we were weak , even with his might and glorious power in our inner man ? was it from this Person that we received our pardon , our peace , our supports , our graces , our encouragements , and all the sweet refreshments we have found in Ordinances ? Is this the Advocate whom we made choice of , relied , and trusted upon f●r life and salvation ? Is this the Master whom we followed , and whose work we were imployed about ? Is this the Captain whose colours we wore , and under whose banner we fought ? Is this the Lord whom we obeyed ! the friend , the husband whom we loved ? and is he so glorious ! O how will the Saints be wrapt up with admiration and joy ! how will they be all in a flame of burning love and affection , when they come to behold the Lord Jesus Christ himself , and view him in such glory , as then he will be decked withall ? when they come to see him face to face , who hath such loveliness in his face , and such love in his heart unto them . It is said , 1 Pet. 1. 8. whom having not seen ye love , in whom though now ye see him , yet believing ye rejoyce with joy unspeakab●e and full of glory . If so be that the Saints do now love Christ , whom they never saw , only have heard of , and bel●eved the report of the word ; how will they love him when they have this sight of him , and see a thousandfold more beauty in him than was reported , or could be imagined ? if so be that now sometimes they rejoyce , with glorious and unspeakable joy in believing , what will they do when they come to see him in his glory ? If they can now rejoyce in tribulations , and take pleasure ▪ in the cross and reproach of Christ , what will they finde in their masters joy , and the Crown which he now comes to put upon their heads ? O how glad will they be that they have been counted worthy to suffer any thing for such a Saviour ? It will be a joyful time indeed unto the Saints when they are caught up in the clouds to meet the Lord in the air . And the joy of Christ will be no less , to meet with them ; O with what an eye will he view them , when they are arising and ascending with so much of his beauty and lustre upon them ▪ none can conceive the love and delight which the Lord Jesus will take in them at that day : he will look upon them as those who were beloved by the Father and himself from all eternity ; as those who fetcht him out of heaven before to redeem them , and now to glorifie them ; he will look upon them as the travel of his soul ; as the price of his blood ; he will look upon them as his Jewels ; as spoils taken out of the hands of his enemies ; he will look upon them as plants grown up unto perfection ; as servants who have done their work ; as those who have kept up his honour in the world ; he will look upon them as members of his body ; he will look upon them as his dearest spouse , and most beautiful bride , who now cometh to be joyned to him more neerly , and to live with him for ever . O the love and joy of Christ at this meeting ! If so be that Christ so dearly loved his Spouse , and could delight in her too , when she was black and sooty , when her clothes were spotted , and stained , when her affections were weak , low , and inconstant ; how will he love and rejoyce in her when she is made perfectly like to himself , and so beautiful with his comeliness ? when her stains are all washed off , and she is presented before him without spot , wrinkle , blemish , or any such thing ? when she shall be arrayed in white , and hath put on her shining garments , and appear so lovely , and her love shall be so high , and full , and strong , and flaming ? Never did Lovers meet with such delight , & joy on their wedding-day , as Christ and his Spouse will meet at the day of his second appearance ; O the sweet smiles the Saints will see in the face of Christ ! Smiles upon them , such glances of love will sparkle forth from his eyes , as will ravish their hearts ; O the sweet words they will hear ! the welcome he will give them when they first meet ! when they are come , he will place them at his right hand . So much concerning the more immediate Antecedents of the judgment of the righteous . CHAP. VI. 2. THe second thing is to speak concerning the Judgment it self , of the righteous . An● there are two things the Scripture speaks of , which Christ will do at his second appearance , in the judgment of the righteous . 1. He will take an account of them . 2. He will pronounce the sentence upon them . 1. Christ will take an account of the righteous Rom. 4. 10 , 12. We shall all stand before the judgment-seat of Christ , and every one of us shall give an account of himself unto God ; though the righteous shall not be brought to condemnation , yet they shall be brought into judgment , which will be for their masters honour and their own ; especially of those who can give a good account of the Talents their Lord hath intrusted them withall . I know it is a question amongst Divines , whether the sins of Gods people will be mentioned , and made manifest at the last day of judgment ; I shall not determine the question , since the Scripture is not so plain ; Possibly the Lord having pardoned them , covered them , blotted them out of the book of his remembrance , he will not mention them on that day ; but sure I am if they should be mentioned , it will not be to their disgrace and grief , but to their more abundant jo● in the Lord , who hath forgiven them : If they should read their sins in the book of Gods remembrance , they will finde them , like so many debts crossed out with the red lines of Christs blood : If the Devil should be permitted to accuse them at that time , who is now the accuse● of the Brethren , and rip up their secret faults ; the Lord himself will stand up and plead for them ; he will make known the sufficient value of his merits for their ransome , and publiquely acquit them from all guilt and condemnation ; who shall lay any thing to the charge of Gods elect , it is God that justifieth ? who is he that shall condemn ? it is Christ that died for them . Rom. 8. 33 , 34. But these four things Christ will take an account of , in the judgement of the righteous . 1. He will take an account of their graces . The vessels of the Virgins will be lookt into , what Oile they have go● ; the hearts of the Saints will be lookt into , what graces they have obtained . Christ will then take notice what godly sorrow they have had for sin , their secret weeping and mourning will then be made manifest ; he will take notice what humility and meekness , what self-denial and patience they have had ; especially what faith , and love ; and hope , and spiritual joy , they have had , and all their raised affections towards himself , and heavenly things , in his ordinances ; and his judgment of grace will not be according to the appearance and show which hath been , but according to truth ; and then the Saints shall be ranked , not according to their esteem and dignity in the world , but according to the measure of the graces they have attained . 2. Christ will take an account of the improvement of the talents of graces and gifts , and opportunities of service which he hath entrusted them withall . Mat. 25. 19. and Christ will then take chief notice of those which have been most industrious and faithful , and instrumental for doing most good , and bringing most glory to his name ; and though all shall have a full reward , that are found truly faithful , and shall enter into their masters joy ; yet they shall have a more full reward , and be capable of more joy and glory than the other . 3. And especially , he will take an account of their works of mercy , Matth. 25. 35 , 36. I was hungry , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was a stranger , and ye took me in ; naked , and ye cloathed me ; I was sick , and ye visited me ; I was in prison , and ye came unto me , &c. It will even astonish and confound the righteous , to hear such language as this from the Lord Jesus Christ , when he appears in such glory , they will be ready to question , when he was in any want , and received relief at their hands : When saw we thee a hungry , or a thirst , or naked , and ministred any help ? we received all from thee , but we could give nothing to thee : thou didst relieve us , and redeem us out of the deepest poverty and misery in which we were sunk , and should have perished without thy help ; but what relief hadst thou from us ? Then the King will answer and say unto them , v. 40. Verily I say unto you , in as much as ye have done it to one of the least of these my brethren , ye have done it unto me . At such a time , and such a time , the poor came to you for relief , making use of my name , whose backs for my sake you cloathed , and whose bellies you refreshed , and whose necessities you supplied ; that was done unto me ; though they were poor , they were my brethren ; some of my servants were brought into straights for conscience sake , and you received them , or sent help to them ; you received me then , and gave help to me ; that money was not thrown away , it was given to me , and I am come to give you a thousandfold reward . Were this truth more effectually believed , what a forwardness would there be in Christians to works of mercy ? Surely they would look upon that part of their estate as best improved , which in such works is bestowed . Christ doth not mention any other use which they put their money unto , which if worthy to be compared ▪ would be made mention of ; he doth not speak of so much laid out in building , so much laid out in cloathing , so much laid out for food ; so much laid up in portions for children ; all this the wicked can do ; but so much laid out to the poor , and me in them , which is the only part you have laid up for your selves ; and which I am now come to return unto you with usury . 4. Christ will take an account of the afflictions which the righteous have endured ; especially , of their sufferings for his sake ; such reproaches , such losses , imprisonments , banishments , buffetings ; but if they have suffered death , with what honour will this be made mention of ? with what great esteem will he receive and speak unto them , which have come out of great tribulation ? and O the joy in this morning , after the tears of the night ! then they will finde that their light affliction which they have endured for a moment , hath wrought for them a far more exceeding and eternal weight of glory . 2 Cor. 4. 17. 2. The second thing in Christs judegment of the Saints , is the Sentence which he will pronounce upon them ; which will be a most gracious invitation of them to take possession of the Kingdom of Heaven , which he hath prepared for them , Matth. 25. 34. Then shall the King say unto them on his right hand , Come ye blessed of my Father , inherit the Kingdom prepared from you , from the foundation of the world . All Christs invitations in Scripture are very sweet . Come unto me all ye that labour , and are heavy laden , and I will give you Rest , Matth , 11. 28. How sweet is this to a troubled conscience , and an oppressed spirit , ready to sinke under the burden of sin ? Ho every one that thirsteth , come to the waters ; and he that hath no money , come buy wine and milk without money , and without price . Isa. 55. 1. O what sweet words are these to those which are parched , and pained , and ready to die with spiritual thirst , and can finde nothing in the creatures which can give them any satisfaction or ease ? But of all the words that ever Christ did speak , of all the invitations that ever Christ did make , this will be the sweetest , which he will give to his Disciples at the last day , Come ye blessed of my Father , inherit the Kingdom prepared for you , from the foundation of the World. Come ye blessed and happy ones , however accounted miserable ones by men , yet blessed of my Father , Come inherit the Kingdom prepared for you● fr●m the foundation of the World : Take possession of your eternal inheritance ; Come enter into the Kingdom of glory , which the father hath chosen you unto , and called you unto , and which I have purchased , and now fitted and made ready for you : Come along with me , and I will shew you my glory ; and where I am , there ye shall be also . Come along with me into Heaven , and ye shall live and reign with me for ever and ever . Come along , and enter now into your Masters joy ; come and I will shew you the Father , and bring you into his house and presence , where there is fulness of joy , and pleasures for evermore . And now Beloved , think with your selves , what joyes ! what exultations ! what clapping of hands ! what shou●ings ! what Hallelujahs ! what Hosannahs ! what triumphing acclamations the Saints will make upon the hearing of these words . But here words fail ▪ conceptions fall short , who can utter what the affections , and behaviour of the righteous will be , when they have their sentence , and hear such sweet , and gracious words from the mouth of their Judge and Redeemer ? Thus concerning the Judgment of the righteous . CHAP. VII . 2. COncerning the judgment of the wicked , at the second appearance of Jesus Christ ; in treating hereon , I shall as in the judgment of the righteous , speak , 1. Of the immediate antecedents . 2. Of the Iudgment it self . 1. The immediate Antecedents of the judgment of the wicked will be , 1. The Resurrection of their Bodies from the grave ; all the wicked that are dead shall be raised , though not so soon , yet as certainly as the righteous , Ioh. 5. 28 , 29. The hour cometh , that all that are in their graves shall hear his voice , ( not only ) they that have done good shall come forth to the Resurrection of life , ( but also ) they that have done evil , to the resurrection of demnation . When the wicked die , their bodies are clapt up in the Prison of the Grave , where they rot and putrifie under the chains of death , which are laid upon them ▪ and their souls are shut down into the Prison of Hell , where they are bound up in chains of darkness , and wo , and reserved unto the judgment of the great day ; when the Lord Jesus shal appear to judge the World , he will bring the keys of death and hell along with him , and open both these Prison doors , not to give liberty and releas● to the Prisoners ; but as Prisons are opened at Assizes , to bring them forth unto Judgment ; he will open the Prison of Hell , and all the souls of the wicked shall come forth like so many Locusts out of the bottomless Pit ; and he will open the Prison of the Grave , and all their bodies shall creep like so many ugly ●oades out of the Earth ; and then soul and body shall be joyned together again , and this meeting will be sad , beyond expression ; the meeting of the souls and bodies of the righteou● will not be more joyful , than the meeting of the souls and bodies of the wicked will be doleful ; possibly some of the wicked had no bands in their death , and their souls went forth of their bodies without much pain or fear ; but their entrance into their bodies again , will be with unexpressible horr●ur ; and if some of the wicked had their consciences awakened at death , and they lay down with terrour ; when they awake and rise again from the dead , it will be with far greater terrour . The old World dyed in a fright , with the deluge of Water , which over-whelmed them ; Corah , Dathan , and Aliram , with their Company , died in a fright at the cleaving and opening of the Earths mouth , which swallowed them up ; Iudas and other despairing souls died in a fright , at the apprehensions of the open mouth of Hell , ready to receive their guilty spirits ; but none of the wicked could go forth of their bodies in such a fright as they will enter into them again at the last day : the damned souls have been lying in Hell many years , full of anguish in their separation , and they know that their anguish will be encreased by the torment of their bodies in their union , and no wonder if they be exceedingly unwilling and fearful to enter into their old lodging ; their bodies have been sleeping all this while in the dust , and have felt no pain at all ; and O how unwelcome a guest will their souls then be ? never was death so terrible unto them , as life will be at that day ; they had rather sleep still in their grave , and continue in their rottenness and corruption ; they had rather lie hid for ever in the dust of oblivion , or be quite annihilated like beasts , than to arise again unto such torments , as now they must undergo ; but they must arise willing or unwilling ; It is said that the vile bodies of the righteous shall at the last day be fashioned like unto Christs most glorious body , Phil. 3. 21. They shall be made like unto Christs body in beauty and glory ; but the bodies of the wicked will have another hue and fashion ; if it were possible to fashion bodies like Devils , those impure and foul spirits , such spiritual bodies the wicked should have ; be sure their bodies shall have no glory put upon them ; but as they lay down vile bodies , they shall rise up far more vile ; they lay down in dishonour , and they shall be raised in far greater dishonour ; indeed they will be raised incorruptible and immortal ; but this will not be for their glory , but that they may be capable of the greater and longer torment and misery ; their bodies will be so far from being made beautiful like unto Christ , that I believe they will not regain that natural beauty which they had here upon the Earth ; now some of them ou●-shine Gods own Children ( whose chief beauty lies inward ) in external comeliness ; then none but the bodies of Gods children will shine ; the bodies of the wicked most probable will be swarthy , black , ugly , monstrous bodies ; if there be a ghastliness upon the bodies of the most beautifull , when they are dead , what a ghastliness will there be upon the bodies of all the wicked , when the second death shall seize upon them ? were their bodies never so beautiful in themselves , yet their features would quickly be altered by the horrible passions of their minde ; the blackness and dread of the soul would quickly appear in their countenance ; besides the impressions which the Fire of Hell will have upon them . The soul will finde nothing in the body which will give it any delight or ease , or in the least contribute unto the asswagement of its anguish ; it will return into the body as into a Prison , or Dungeon , where there is no pleasure to be found : and if the body be black , how black will the soul be , after so long abode with foul Devils in the lower Regions of darknesse ? And when such foul souls , and such vile bodies meet , what a meeting ! what a greeting will there be ! we may fancy a kinde of language to be between them , at that day . The soul to the body , Come out of thy hole thou filthy dunghil flesh , for the pampering and pleasing of whom , I have lost my self for ever ; who hast stollen away my time , and thoughts , and heart from God , and Christ , and Heavenly things , to feed , and cloath , and cherish thee , and make provision to satisfy thy base deceitful lusts , when I should have been making provision for thine and mine everlasting happiness . Awake and come forth of the dust , thou bewitching dirty flesh , who didst lull me asleep so long in thy pleasing chains , until thou didst suddenly open thy doores and thrust me out , where I was awakened in torments ●efore I was aware , now I must come into thy doores again , that thou maist share and taste the bitter issue of sinful pleasures and delights . And O how will the body be affrighted , so soon as the soul is entered ! never did the soul taste so much of the bodies delights , as the body will then feel of the souls anguish . The body to the soul , And hast thou found me out O my enemy ? Couldst not thou have let me alone to lye still at rest in this sweet sleep ? hast thou used me as a slave , and employed all my members as servants of iniquity , and unrighteousness , and art thou come now to torment me ! and is this the fruit of all the pleasures we have taken together ? shouldst not thou have been more wise , and provided better for thy self and me ? O what cries and shreeks will the tongue give forth , so soon as it hath recovered its use ! O what fearful amazing sights will there appear before the eyes , so soon as they are opened , when they first peep out of the Grave , and sinners see Heaven and Earth on Fire about them , and Christ coming in ●laming Fire , to take vengeance upon them ? O how dreadful will the shout , and the voice of the Arch-angel , and the sound of the last Trumpet summoning them to judgment be unto the eares ? O how will every joynt and member of the bodies of the wicked tremble , when they are raised again at the last day ? 2. The second Antecedent to the judgment of the wicked , will be their meeting with Devils ; the righteous will meet with Angels to welcome them out of their Graves ; the wicked will meet with Devils to entertain them at their resurrection ; and then they will not appear unto them , like Angels of light , as sometimes here they have done ; but like foul Angels of darkness , as they ever were since their first fall ; they will not then entertain the wicked with pleasing baits , and sweet alluring temptations , and pretend to be their friends , who consult their good and satisfaction , beyond God himself , the chief good of mankind ; as they did when their abode was in the world before : but they will spit forth their venome , and malice , then , in their faces ; possibly they may buffet their bodies , and lay painful strokes upon them ; surely they will terrify their soules for those sins which they have drawn them unto the commission of ; O hovv vvill they mock , and deride their folly , and madness for opening their eares to their vvhispers , for opening their heart so readily , vvhen they have knockt at the door , and entised them unto sin ? then the damned will perceive that the Devils design vvas their ruine and misery , vvhen the pretence and show was consultation for their good and happiness ; that he laboured to please and delight them , not out of love , but malice , that he might undo them ; that he lull'd them asleep , that they might not perceive their misery , till it was too late ; that poison was in his sweetest baits ; and that their softest pleasures were Sathans silken cords , by which he was dravving them unto endless wo and bitterness ; then they vvill perceive hovv the Prince of Darkness hath blinded their eyes , and deluded them ; hovv the old Serpent hath beguiled them through his subtilty , and deceived them ; how they have been gull'd of a Crown and Kingdome they had the proffers of , and vvere in a capacity to obtain ; then they will perceive whose slaves they have been , whilst they were serving divers lusts ; that the Devil was their Lord and Master , and led them captive at his will ; and now they will meet with their Masters , whom they have served , unto their terrour and amazement ; how will they be affrighted at the apparition of so many Devils about them ? When they shall throw into their thoughts such hideous apprehensions , and lash their spirits with horrible scourges , when they shall seize upon their bodies , and tear them , and drag them to the Judgment-seat , and there is none to rescue and deliver them . 3. The third Antecedent to the judgment of the wicked , will be their meeting one with another ; as the Elect , so all the reprobates will be gathered together into one company ; O what an innumerable company of Rebels , and Traytors , and Villains , will then be got together ! how fiercely and horribly will they look one upon another ? and if they speak , what language of Hell will there issue forth of their lips ? they may meet with their old companions and fellow-sinners , but it will not be like such as they now call meetings of good-fellowship , when they get together in a Tavern and Ale-house , or some house of wickedness , to drink , and sing , and daunce , and sin , and make merry in the pleasing of their flesh ; they shall not then have Ale , and Wine , and Women , and Musick , or any incentives to mirth and sensual pleasures ; the last meeting will be no merry meeting , but sad and dismal ; the pleasing affections which they formerly had to their friends will be changed ; their love will be turned into hatred ; and the joy they have found in them will be turned into grief and anger ; O the angry countenances the wicked will have on that day ! it is said , the Nations shall be angry ; O the angry speeches ! how will they rage and storm at one another ? especially at those who have drawn them into sin , how will they curse and ban one another ? O the horrible noise that ▪ will be amongst the damned crew when they are got together ! It may be from words they fall to blows , and tear one anothers ●air , and spurn at one anothers bellies , and bite one anothers flesh , and even claw out one anothers eyes ; we cannot conjecture so much of the mi●ery of the wicked , as will be on that day . 4. The wicked that are alive on the earth at the ●econd appearance of Christ , shall see the righteous ●hat are dead , arise out of their graves with mar●ellous beauty and joy ; and those which are alive wonderfully changed into the likeness and fashi●n of Christ ; and all of them suddenly caught ●p together in the clouds to meet the Lord in the ●ir ; which ●ight will be fearful and amazing to ●hem , when they perceive themselves to be left ●ehind . We read Rev. 11. 11 , 12. When the two witnesses after they had lain dead for some time ●ad the spirit of life put into them , and they stood ●pon their feet , and were called up , and ascended ●p into Heaven ; it is said their enemies beheld ●hem , and great fear fell upon them : so when all ●he witnesses and servants of the Lord shall have 〈◊〉 spirit of life put into them , and stand upon ●●eir feet , and be called up , and caught up in the ●●ouds to meet the Lord ; their enemies , and the ●icked on the earth will behold them , and great ●●ar will fall upon them . But , O the fear and ●●ouble which will be upon the spirits of those ●nbelieving Christ-less , grace-less sinners , whose 〈◊〉 de shall at that day be amongst the believers , ●nd some of them linked in the nearest relations 〈◊〉 them , when their believing relations shall be ●aught away from them , and carried up into the air , with the rest of the glorious train of Saints , when themselves shall remain below upon the earth ; It is said , that at the time of Christ coming , Luke 17. 34 , 35 , 36. Two men shall be in one bed , the one shall be taken , the other left ; two women shall be grinding together , the one shall be taken and the other left ; two men shall be together in the field , the one shall be taken the other left . Friends will be together at that day as at other times , not expecting Christs comming , and it may be less expecting it than before they did ; some will be in fields together , some in houses together , some will be in beds together , some will be in Churches together , it may be Ministers preaching , and people hearing , as you are hearing me this day . Suppose that the heavens should just now open and you should hear the sound of the last Trumpet , and Jesus Christ should descend with a glorious train of Angels into the air ; then all yo● that are believers , and have got an interest i● Christ , would immediately be caught up in th● clouds , to meet with the Lord : but all you tha● are impenitent and unbelievers , would be left behind : and think what terrour would fall upon you to see us caught away from you ; it may be som● of you might come hanging about me and other● when you see us arrayed in shining garments , an● suddenly changed into the glorious likeness 〈◊〉 our Lord , and called by the Angels to go up 〈◊〉 him : O take us up along with you ! what , wi●● you leave us behind ! Alas what can I do for 〈◊〉 then ; I must say , I told you of this time and this before ; but you did not seriously regard it , so as to pr●pare ; I called you often to repentance , and preach●● Iesus Christ to you , and shewed you the way of sa●●vation ; but you would not accept of him , ye refused him , and lived in the neglect of your own salvation . I told you , if you did not forsake such and such sins , they would be your ruine ; and yet you would not be perswaded to leave them . I forewarned you of the miseries which would come upon you at Christs coming , but you would not take warning . Fain would I have had you all up along with me , to meet my Lord ; and if I could have been instrumental to convert , and turn you unto him , my joy and crown would have been the greater : O how glad should I have been of your companie in this Tri●mph : some did hearken and believe ; some did awaken when they were called , and repent , and reform their lives : some were wise , and did fore-think and make provision for this day ; and now see how they shine ; see the mirth and joy in their countenances ; see the issue and fruit of their tears , and self-denial , of their faith , and love , and holy walking . Now , now , we are going together to our Lord , whom we have sought , and served , and trusted for our happiness : and O that you would have hearkned , and been perswaded to have joined your selves to our number , that we might have gone together ; O that you would have joined your selves to our Lord , and have had fellowship with them who hed fellowship with the Father , and his Son Iesus Christ , and broken ●ff your fellowship with the unfruitful works of darkness , and workers of iniquity ; but you would go on in the broad way , because it was more easie ; the way to heaven was too narrow and difficult for you : if profession would have been enough , and external joyning you selves to Gods people would have brought you to heaven , this some of you could do with readiness sufficient ; but when you must have a power as well as a form , and when you must mourn for sin , crucifie the flesh , mortifie the deeds of the body , deny your selves , take up the cross , be so strict in your lives , make conscience of thoughts , words , and all your actions , this you could not away with : you could brook to be religious sometimes by the by , and when you had nothing else to do ; but to make it your business to be religious , you could not endure : you could put on a forme and outward vizard of godliness on the Sabbath daies ; but to be religious on the week daies , and every day , to be holy in all manner of conversation , this was too much , and a hard saying which you could not bear : and if you did not like the terms of the Gospel , and would be the servants of the Devil , whilst you seemed to be the servants of Christ ; and go on covertly in the way to Hell , whilst you seemed to be going in the way to Heaven ; what can I do for you now ? I thought you would have shined and gone with us , when you shined so much in profession ; and is your Lamp now gone cut , when the Bridegroom is come ? ●las ! who can supply you now with Oyle ? I have little enough for my self , and none to spare for you ; and do you ask me for Oyle ? alas ! if I had enough I could not part with it , and put any into your vessels ●t Now , now it is too late , I came with Oyle often to sell from my Lord and Master , and you might have had it for nothing ; you might have bought it without money , and without price ; but then you slighted and refused all pr●ffers of grace , which were made ; you valued your lusts , which you must have parted withall 〈◊〉 it , at a higher rate ; you refused the Oile altogether , or at le●st took no more than would light your Lamps ; you would not receive any into the vessels of your hearts : and do you think I can supply you with Oyle now ? S●me of you had convictions once in the time of the Plague , when death raged amongst you , and ●●me good worke was beginning then in you ; and is 〈…〉 off , and come to nothing , and dwindled into an empty profession ? Alas ? what shall I do for you now ? You know I ventured my life for you , to preach to you , when the arrows were flying so thick about you ; I ventured my liberty for you , my health for you , and was often spent for you , and amongst you , that I might be instrumentall to call and save you : but when the thunder of Iudgments was a little over , and out of hearing , you quickly dropt asleep , and the voice of preaching could not enter your ears and awaken you : Alas ! why do you look upon me now with such rufull countenances , and stand with such trembling joints , and speak so earnestly unto me , as if something might yet be done for you , and are loath to let me go from your company ? Alas ! what can I do for you now ? should I stay and preach unto you again , and call , and invite you to Iesus Christ , and open the treasures of the Gospel , and now you will open your ears , and hearts to receive ? Alas ! now the mysterie of God is finished , the treasures of the Gospel are shut up , and sealed , and the day of grace is quite spend and gone , and cannot be recalled ; could not you have opened before , when you know I knocked often , and hard , in my Masters name for entertainment ? I called , but ye refused ; I stretched out my hand , and lifted up my voice like a Trumpt ; but you did not regard and follow the counsels which were given unto you ; and now my preaching work is done for ever . Should I sty and pray with you , and for you , that God would pardon your sins , or defer your judgment but a little while , if it were but for a week , or a day , that you might prepare your accounts , and O how presently would you make your peace with God , how readily would you accept of Christ on any terms ; do any thing , suffer any thing , denie self , take up cr●sse ; O how diligent would you be in the service of God , and resist Sathan , and take heed of sin ; Alas ! poor souls all these desires are too late : I have prayed with you , and for you , and you have had warning and time ro prepare your accounts , and have been called to these duties before ; but now the Oath is sworn by him that liveth for ever and ever , that time shall be no longer ; now the ear of God is shut , and no prayer can enter . Now Christ is come down from the mercy Seat ; from the right hand of the Father , where he made intercession ; and the Throne of Grace is now turned into a Iudgment Seat ; now there remaineth no more sacrifice for sin , nothing but a fearfull looking for o● judgment to devour the wicked . Alas ! why do you hang about me with teares and weeping ? what can I do for you now ? can I carry you all up with me in my armes ? would not the load be too great for me ? and if all of us together could hand and help some of you up into the aire with us , and bring you into the presence of our dear and glorious Redeemer ; With what confidence could you stand before him ? With what face could you look upon him , when you are so black , and ●ilthy , and have such guilt upon your consciences ? Would not your looks betray you to be none of our number ? Would not your black and trembling joynts speak what you are ? and would not Christ then frown you away from our company ? and then we must of necessity let you fall from on high amongst your fellow hypocrites and unbelievers . Could we carry you up with us ? if you should lay hold on us , would not the Angels snatch us out of your armes ? or would not Devils tear you away from us ? And could I rescue any of you out of Sathans hands , when he comes to seize upon his own ? Alas ! what can I do f●r you at this time ? I must away , and be gone , and bid you now adieu for ever ; The Saints are all risen , and have put on their glorious attire , and we are called for ; It is your own faults that you did not help to fill up this number ; and when such of us as belong to Christ should be caught up in the clouds ; O how dreadful would it be for you , and all that should be found in the number of them that are left ? 5. The fifth and most dreadful Antecedent to the Iudgment of the wicked , will be their sight of the Lord Iesus Christ himself : who will be revealed from Heaven , at that day , in flaming Fire , to take vengeance upon them . 2 Thess. 1. 7 , 8. The sight of their judge will affright them : Rev. 1. 7. Behold he cometh with Clouds , and every eye shall see him , and they also that pierced him , and all kindreds of the Earth shall wail because of him : even so , Amen . Every eye shall see him , not only the righteous , but also the wicked ; and they also that pierced him , that is , the Jewes which crucified him , as he saith , Matth. 26. 64. Hereafter shall yee see the Son of Man , sitting on the right hand of power , and coming in the Clouds of Heaven . O how fearfull will the sight of Jesus Christ be to Iudas , that betrayed them , unto the Officers that took him , unto the base Servant that smo●e him with the palm of his hand ; unto the people that mocked and spit upon him , unto the Pharisees that accused him , unto Pilate that scourged and condemned him , unto Herod that scorn'd him , unto the Souldiers that mocked and crucified him , unto the Priests that stirred up the People and Pilate against him , and in the midst of his agony and anguish railed on him ? though they did not see him come down from the cross , yet when they see him come down from heaven , they will believe that he was the Messias ; and O how will this sight terrify them ? then they will smite their breasts indeed , and be filled with horrour , when they perceive that the same Jesus was the Son of God , and is now the Judge of the World , and is come to call them before his Bar , who then did stand before theirs ; the High Priest that rent his cloathes , when Christ call'd himself the Son of God , will be ready to rend himself in pieces for not acknowledging it ; and with what face will Iudas look his Master in the face , when he sees him come in such glory ! and if some Souldiers that kept Christs Sepulchre , did so shake , and become like dead men at Christs resurrection , when they saw the Angel , whose countenance was like lightning , and raiment white as Snow , come and roll away the Stone from before the door thereof : Matth. 28. 2 , 3 , 4. O how will they all that had a hand in his death , quake and tremble , when they see the Lord Jesus Christ himself come with such Power and Glory , and all the Holy Angels with him , to call them to Judgment ? Further it is said that all the kindreds of the Earth shall wail because of him , so Matth. 24. 30. All the Tribes of the Earth shall mourn , when they see the Son of Man coming in the Clouds of Heaven ; this we are to understand of the wicked kindreds and tribes of the Earth ; the sight of Christ will be matter of the greatest Joy unto his Disciples , but of the greatest sorrow unto the wicked World ; the mourning of the wicked , see how it is set forth , Rev. 6. 15 , 16 , 17. And the Kings of the Earth , and the great Men , and the rich Men , and the chief Captains , and the mighty Men , and every Bond-man , and every free-man hid themselves in the Dens , and in the Rocks ▪ and in the Mountains . And said to the Rocks , and to the Mountains , f●ll on us , and hide us from the face of him that sitteth upon the Throne , and from the wrath of the Lawb , for the great day of his wrath is come , and who shall be able to stand ? Then profane and wicked Kings , who would not submit unto the Government of Christ , but brake his bands asunder , and cast away his cords from them , shall see this King of Kings , and Lord of Lords , come down from heaven to judge them , and O with what fear would they then run and hide themselves in Dens , or under some great Rocks and Mountains , if they could , from the face of him who will then sit upon the Throne of Judgment ! and with what trembling will they stand amongst the meanest of their subjects , devested of all their power and dignity ? then the Nobles and great Men of the Earth , who having been lifted up above the ordinary degree of men , have lifted up their hearts also with pride and haughtiness beyond measure , and let loose the reigns unto licentiousness , and wallowed in filthy delights and pleasures , shall see the Son of Man coming in the Clouds ; and O how will their proud hearts then be brought down , and their haughtiness laid low , and their sweet sinful delights be turned into bitter gall and wormwood ! then they will cry to the Rocks to cover them , and the Mountains to hide them : if they can finde any such place to receive them in this terrible day . Then the chief Captains and mighty Men , who employed their force and strength under the banner of the Devil , and endeavoured to promote the interest of his Kingdome in the World , and rebelled against the Lord of Hosts , shall see the Heavens opened , and this mighty Captain come down with the Armies of Heaven attending upon him in white , to execute vengeance upon them , and then their courage will fail them , and the wrath of the Lamb will make them tremble , and they would creep into a Rock , or any hole to hide them ; then the rich men who have placed their hearts and confidence in their riches ; especially those who have heaped up riches by injustice and unrighteous practises shall see the Son of Man coming against them , and weep and howl for the miseries which are coming upon them ; and their riches will be so far from profiting them in the day of wrath , that they will be witnesses to accuse them a●d aggravate their condemnation ; Then every Bond-man and every Free-man that are slaves to the Devil and their own lusts , shall see the Son of Man coming to judge them , and be in the number of the mourners , crying to the Mountains to fall on them . Then there will be distress upon all Nations , and great perplexity , Sea waves roaring , and Mens hearts failing them , for fear , when they are looking up into the Clouds , and see the Son of Man is come down , and his Throne is prepared for judgment . The Heathen Nations will mourn to see him , especially the wicked who have had the name of Christians upon them , and have sat under the light of the Gospel ; O how will their faces be filled with shame and confusion , and their hearts with terrour and astonishment , when they behold the face of the Lord Jesus Christ shining with such beauty and glory , but looking on them with anger and disdain ? And is this glorious King that Iesus Christ whom we heard so much spoken of when we lived upon the Earth ? Was he indeed so great whose commands we disobeyed , whose threatnings we slighted , whose grace we abused , and whose wrath we dis-regarded ? Was it so excellent a person , who was described and set forth to us by Ministers in such superlative expressions , all which he exceeds ? and yet could we see no form , nor comeliness in him , nothing for which we should desire him ? Was this the Saviour that was preached to us , and proffered to us ? This the Iesus Christ that we were pressed so frequently and so earnestly to get an interest in , with so many powerfull arguments , and yet could not be moved and perswaded ? Was it this Person that did call us , and stretch forth his hand all the day long to us , that did wooe us , and intreat us by his messengers , to accept of parden , and grace , and salvation , and knock at the door of our hearts again and again , by his Word and Spirit for entertainment ? and did we shut our ear and our heart against him , and refuse all his gracious tenders which were made unto us ? What , did we hearken to the Devil when he tempted us to sin , that he might destroy us ; and not hearken to Christ , who would have perswaded us to faith and obedience , that he might save us ? Could we harbour base lusts , which were like so many vipers in our bosoms , and give no entertainment to Iesus Christ , who would have brought riches and glory with him ? O what fools & mad men and women have we been ! How have our cursed hearts deceived us , and the devil deluded us ? How have we been bewitched , to prefer the v●nities of the World , and the satisfaction of the desires of our flesh , before an interest in such a Saviour ? Wo ! wo ! wo ! be unto us , for now the great day of the Lord is come , and who is able to stand ? This is the fifth Antecedent to the judgment of the wicked ▪ they shall see the Lord Jesus coming in the clouds , and be summoned to the bar , and plaeed at his left hand ; of which before . 6. The sixth Antecedent will be their seeing the Iudgment , and hearing the Sentence of the righteous , Come ye blessed of my Father , inherit the Kingdom prepared for you from the beginning of the World. And oh how will they grind and gnash their teeth , and their hearts be ready even to burst with envy and indignation , to see those poor mean Christians , whom some of them have separated from their company , and accounted as the off●scouring of the earth , and not worthy to set with the dogs of their flock , exalted to such dignity , shining in such glory , and adjudged to such happiness , when themselves are lookt upon with such contempt , and stand waiting for their judgment and final Doom to Torments and eternal misery . These are the Antecedents of the Judgment of the wicked . CHAP. VIII . 2. COncerning the Judgment of the wicked it self . I shall here speak of 1. The Iudge . 2. The Assessors . 3. The Malefactors . 4. The Crime . 5. The Accusers and Winesses . 6. The Conviction . 7. The Sentence . ● . The Iudge of the wicked , as of the righteous , will be the Lord Iesus Christ. It is said , Rom. 3. 6. God shall judge the World ; but it will be God in Christ , and God by Christ , Act. 17. 31. God was in Christ reconciling the world of the elect unto himself , 2 Cor. 5. 19. and God in Christ will judge and condemn the world of the Reprobates . The Father hath committed all judgment unto the Son , Joh. 5. 22. and he hath given him authority to execute judgment , because he is the Son of Man , v. 27. The same Jesus whom the wicked would not submit unto , and take for their King , to rule over them ; they must submit unto , and have for their Judge to examine and condemn them . The properties of this Judge are worthy here of our observation . 1. Christ will be a most glorious Judge : Never was there such a Judge seen on the earth : It will be the greatest Judgment ; there will be a general Assize of the whole world ; and Christ will be the greatest Judge ; the greatest for dignity , and glory that ever eye did behold . Christ will be most glorious , in regard of his person ; he will appear to be the Prince and Lord of glory ; and be admired not only by the Saints , but also by the wicked , amongst whom , before they saw him , he was despised . The despisers shall behold the lustre of their Judge , and wonder , and perish , as it is said in another case , Act. 13. 41. Christ will be most glorious in regard of his retinue ; all the holy Angels , those glorious Spirits who are about the Throne of God , shall attend upon him , Matth. 25. 31. When the Son of Man cometh in his glory , and all his holy Angels with him ; yea , all the holy Saints also , shall attend upon him in the judgment of the wicked , Iude 14. 15. Behold the Lord will come with ten thousand of his Saints to execure judgment upon all the ungodly , &c. Yea , he will come with all his Saints , 1 Thes. 3. 13. The whole innumerable company of Saints shall attend upon Christ in white shining garments , with bodies like unto Christ , more beautiful and glorious , than the most splendid attire can make them ; and Christ then will be admired in all the Saints and believers , by the wicked which shall behold them : And Christ will sit upon the Throne of his glory , Matth. 25. 31. I saw a great white Throne , and him that sate on it , from whose face the Earth and the Heaven fled away , Rev. 20. 11. We read of a glorious Throne which Solomon made , 1 King. 10. 18 , 19 , 20. But the Throne and Tribunal seat of Christ will be far more glorious than Solomons , or any Monarchs that ever lived upon the face of the earth . 2. Christ will be a most powerful Judge : He will have power to raise all the wicked out of their graves unto life again ; which requires as much power to effect , as the giving them their being and life at the first : he will have power to bring all the wicked to his foot , to keep them in awe , that they shall not stir , nor lift up the hand in the least , in a way of rebellion ; which is more than the most potent Prince that ever lived could do : He will have power to execute vengeance upon all the wicked together , and inflict an infinite punishment upon them ; and he will put forth no less power in the destruction of the wicked at the last day , than was put forth in the first creation of the world ; herein he will make his power known , Rom. 9. 22. When the wicked shall be punished with everlasting destruction , from the presence of the Lord , and from the glory of his power , 2 Thes. 1. 9. 3. Christ will be a most knowing Judge : He will know all the persons of the wicked ; not one shall scape his eye ; he will not know them in any way of nearness , and familiar acquainting himself with them ; but he will know them in a way of perfect cognizance of their persons ; he knew them when they lived and rebelled against his Law ; and he will know them again , when they are raised ; he will not only have a general knowledge of them , but he will know them particularly : none of the ancient rebels shall be able to hide themselves , either under rocks and mountains , or in the crowd and throng of the wicked which shall be gathered together before him on that day ; Christ will finde out all his enemies : and he will know all their crimes ; he will read them all written in the book of Gods remembrance ; and the book of their own consciences being then opened , will present all their sins to his view ; the eye of the Judge will be a piercing , all-seeing eye , which cannot be blinded , and therefore there will be no mistake and errour in the judgment , through ignorance or false information , as there may be in the Courts of judicature upon the earth . 4. Christ will be a most holy Judge : He will be without any the least stain of sin ; he was so when he lived amongst sinners on earth , and surely he will be so , when he descendeth from the Holy of Holies in Heaven : some earthly Judges are guilty in the same kind with the malefactors which are brought before them ; so that whilst they judge others they condemn themselves : but there will not be the least more of sin in the eye of Christ ; nor any tincture of defilement ; and therefore as it will be impossible to blind him , because of his knowledge : so it will be impossible to bribe and corrupt him in judgment , because of his holiness ; and by consequence . 5 Christ will be a most impartial and strict Judge : he will be most impartial in regard of the persons whom he will judge ; the high degree and quality of men upon the earth will be of no account with him ; the rich will be no more regarded than the poor ; nor the highest Princes more than the meanest of their subjects ; Death levels all men , and puts a conclusion unto all earthly dignities ; and in the resurrection all will stand upon even ground : now some Lords and great men may murder , and oppress , and break Laws , and through favour escape punishment , which crimes , if meaner persons had been found guilty of , would have cost them their lives : but Christ will have no more favour for a Lord , or a Knight , or a Gentleman , no nor for a King or a Queen , or the greatest Lady , than for the most contemptible beggar ; he will not accept of the persons of any , and connive at the sins of some , which those that should reprove them now can wink at , as if they were no faults ; because the faults of such persons as are high , whose favour they desire , and from whom they might receive damage and dis-esteem should they be plain and faithful ; but Christ he will neither need the favour nor fear the anger of anyl ; & he will not court and flatter any because of their Nobility and greatness ; but impartially judge the highest and greatest , by the same rule as he will do the lowest and meanest ; and Christ will be a most strict Judge in regard of crimes ; he will bring forth all the sins of the wicked to light ; not one sin which they have committed from the day of their birth to the hour of their dissolution , but shall be had in remembrance , and be brought unto publick view , when the Lord shall enter into judgement with the ungodly world : some of the wicked do now sin more secretly , they have sweet morsels rolling under their tongues , which are not perceived ; they have their Dalilahs in corners , who are not known ; they shroud themselves under the shadow of the wings of the night , that they might conceal some of their wicked leud practices , which , should they be found out in , would fill their cheeks with shame & blushing : but Christ will call them at the last day to a strict account , and bring to light the hidden things of darkness , 1 Cor. 4. 5. And O the contempt & confusion which they will be covered withall when all their shameful and abominable sins shall be made manifest . 6. Christ will be a most righteous Judge : he will judge the wicked in righteousness ; some of them will be found to have been unrighteous in their judgments ; and others righteous in their dealings ; and all of them unrighteous in their state ; but Christ will judge them all in righteousness : he will judge them according to their works : as he will be righteous in not inflicting upon them a greater punishment than their sins have deserved , he will not punish lesser sinners with more stripes , and greater sinners with fewer stripes : so neither will he be unrighteous in inflicting upon them a lesser punishment than their sins have deserved ; but will proportion their punishment to their offence , Rev. 18. 7. How much she hath glorified her self , and lived deliciously , so much torment and sorrow give her . Christ will be exactly righteous in his judgment , severely righteous , without the least mixture of mercy ; the wicked shall have from him the summum jus , and that sine ullà injuriâ , they shall have the highest right and justice , without the least injury ; Gods justice requires satisfaction for their sins , and Christ will satisfie the demands of justice to the full upon the ungodly , by distribution of such punishments as are the just desert of their sins ; Christ will even all scores at that day ▪ between God and sinners ; at least he will begin to take the payment of that debt from them which they owe for sin , which they will be paying unto all eternity . Christ will come with the Ballances and Sword of Justice in his hand , he will come to take just vengeance upon disobedient sinners . 7. Christ will be a most furious Judge : he will be most gracious towards the righteous , but most furious against the wicked . He will come in flaming fire , to take vengeance upon them , 2 Thes. 1. 8. He will come in flames of love towards his people ; but in flames of anger against his enemies ; a Fire shall devour before him , and , it will be very ●empestuous round about him ; see Isa. 66. 15. Behold the Lord will come with Fire , and with his Chariots , as with a whirl-wind , to render his anger with fury , his rebukes with flames ●f Fire . We read of such wrath on that day in the Lamb , as maketh the Kings and great men of the earth to tremble , and call to mountains and rocks to fall on them and hide them f●om it ▪ Rev. 6. 15 , 16 , 17. Never was there greater love , and more tender bowels of compassion and pitty , than is to be found now in the Lord Jesus Christ , towards all them that apply themselves unto him , under a sense of sin , for salvation , here in this world ; and never was there greater wrath and revengeful fury , than will be found in the same Lord Jesus Christ , when sinners shall come before him to be judged at the last day ; He will be very furious , ten thousand times beyond a Beare when she is bereaved of her whelps , or a Lion when he is hunger-starved ; How fiercely will Christ look upon the wicked ? What scorn and contempt of them will they see in his face ? What dreadful frowns in his brow ? What fiery anger will there sparkle from his eye , in his looking upon them , as if he would look them dead , or look them into Hell , before he hath pronounced the sentence ? How fiercely will he speak unto them ? There will be terrour in his looks , and there will be terrour in his voice : he will speak to them in his wrath , and vex them in his hot displeasure . His anger then will break forth into a flame ; he will appeare to be jealous and very furious , when he cometh to execute vengeance on his adversaries , and punish his enemies for their sins . 8. Christ will be an inexorable Judge . None is now more easie to be entreated as a Saviour ; whosoever comes unto him may be welcome to him ; he hath promised in no wise to cast out such , Ioh. 6. 37. The most rebellious sinners may finde entertainment with Jesus Christ now ; and prevail with him to procure pardon , and peace , and salvation , upon their repentance of their sins : but when he is come down from Heaven to judge the world , he will be inexorable ; No prayers or intreaties ; no tears or arguments will in the least move him to take any pitty on such as shall then be found in their sins . When the wicked at the day of judgment shall have their eyes opened to behold the Lord Jesus Christ in his glory and Majesty , in such excellency and shining beauty ; then one smile of his countenance will be really accounted of more worth than the whole world ; and to be made like to such a person , and to dwell for ever in his love and joy , they will then clearly see to be unconceiveably beyond all the enjoyment of the creatures in their fullest delights ; and to be thrust out of his presence they will account their chiefest misery : then they will have other apprehensions of Hells torments , when they are just ready to be cast into the burning lake ; when they are awakened in the morning of the resurrection , and are brought to Christs bar , and they perceive how neer they are to execution ; and great distress will be upon them , when they look about them , and all refuge fails , and they see no way for them to escape ; If now with their cries and supplications they might prevail with the Judge for some commiseration , if they had but the least hopes of moving his bowels , and pacifying his anger , and obtaining the favour of admission into the inheritance of the Saints ; O how would they all fall down upon their knees before him with the lowest submission and reverence ? how would they cry and weep , intreat and beseech ? how would they kiss his feet , wash them with their tears , and wipe them with their hairs ? how earnest and importunate would they be with him for a pardon , if importunity would prevaile ? If there were but one promise left in the whole Book of God for them , which might possibly bring unto them some relief ; how greedily would they all catch at it , and humbly wooe the Lord for mercy ? No , no , the Judge will then be inexorable : they may cry , but it will be to no purpose ; he will shut his eares against their prayers , and hide his eyes from their misery ; they had promises enough whilst they lived , but they did not regard them , they did not believe and apply them ; and now nothing but threatnings belong to them , and remain for them ; Christ often cryed to them by his Ministers , and moved them by his spirit to open the Door of their hearts , and give him room and entertainment ; but they shut their eares and hearts against him ; and now Christ will shut his eares , and the door of mercy , and Heaven against them . He will be inexorable . Thus concerning the Judge of the wicked . 2. The Assessors , or those which shall sit with Christ in the judgment of the wicked , will be the righteous . This promise the Lord makes particularly and especially to the twelve Apostles , Matth. 19. 28. Verily I say unto you , that yee which have followed me ( that have denied your selves , and parted with all , and taken up your Cross , and followed me ) in the Regeneration , ( or restitution of all things , when the Day of Resurrection doth come ) and the Son of Man shall sit on the Throne of his Glory , ( when I shall sit upon my judgment Seat , and gather all Nations before my Bar , to receive their doom ) Yee shall sit on twelve Thrones , Iudging the twelve Tribes of Israel , and though the Apostles of Christ will be especially honoured , and exalted in the day of Judgment , and have seates , or degrees of dignity above others ; yet this honour also shall all the Saints have , to sit with Christ in Judgment , 1 Cor. 6. 2. Do yee not know that the Saints shall judge the World ? They judge and condemn the sins of the wicked World now , by their holy conversation ; and they will judge and condemn the persons of the wicked at the last day , by their approbation of Christs Judgment . The crimes of the wicked will be scan'd before the righteous ; their secret sins will be ript up and made manifest unto them ; they will not only be brought in as accusers and witnesses against some of the wicked , of which I shall speak by and by ; but also they will joyn with Christ in the examination of all the wicked ; and they will also approve of Christs justice and righteousness in the condemning of sinners for their sins , and when Christ doth pronounce the sentence of condemnation upon them , Depart from me yee cursed into everlasting Fire prepared for the Devil and his Angels , they will joyn with him , and approve of this sentence ; it may be they will with one voice say , even so Amen : or with a loud shout accompany Christs words , saying , Depart yee cursed into everlasting Fire . A strange turn and change of things will there be at that day ; Felix , who sate on the Judgment Seat , when Paul was at the Bar , will stand at the Bar when Paul shall sit amongst the Judges . The Lord will bring down the mighty from their seats , and all wicked Princes and Judges of the Earth shall be dis-throned , when the righteous , though of a low degree , shall be exalted to sit as Judges upon them . 3. The Malefactors which shall be judged , will be , 1. Devils . 2 Pet. 2. 4. The Angels which fell , are said to be delivered into Chains of darkness , and to be reserved unto Iudgment ; they are punished in part now , but their punishment is not yet compleat ; when Christ came the first time in the flesh , and began to dis-lodge the Devils from their habitation , in those Persons whom they had got the possession of , they were afraid that he would have compleated their torment presently ; and therefore they cry out , Art thou come hither to torment us before the time ? Matth. 8. 29. And let us alone , art thou come to destroy us ? Mark 1. 24. But when Christ comes the second time in his glory ; then he will judge and condemn the wicked Angels ; and the Saints shall joyn with him herein , I Cor. 6. 3. Know yee not that we shall judge Angels ? Then the measure of their sin will be compleated , and the time of their torment will be come , and their punishment shall be compleated too ; the way and manner of their Judgment is not spoken of in Scripture , and therefore I shall not speak of it ; but that they shall be judged to everlasting Fire , is evident from the sentence pronounced on wicked men , in which it is said , that everlasting Fire is prepared for the Devil and his Angels . 2. All wicked Men and Women , that ever lived , or shall live on the Earth from the beginning of the Creation , unto the dissolution of the World , that have no Interest in Jesus Christ , will be the malefactors , which shall be judged by Christ at the last day ; this day is called the day of Iudgment and perdition of the ungodly . 2 Pet. 3. 7. And the unjust are said to be reserved unto the day of judgment to be punished , Chap. 2. Vers. 9. And the Apostle Paul tells us , that the Lord Iesus shall be revealed from Heaven in flaming Fire , taking vengeance on them which know not God , and obey not the G●spel , 2 Thess. 1. 7 , 8. 1. By them which know not God , we may understand the Heathen and Gentile Nations , this being the Character given of them , 1 Thess. 4. 5. Not in lusts of concupiscence , as the Gentiles which know not God. And the Ephesians whilst Heathens before the Gospel came amongst them , were strangers to the Covenant of Promise , having no hope , and without God in the World , Eph. 2. 12. All the Heathen Nations shall be judged by Christ ; but I shall not speak of their judgment , in which we are not so much concerned . 2. By them which obey not the Gospel , we are to understand all those Nations upon whom the light of the Gospel hath shin'd , and unto whom the sound of the Gospel hath come ; but yet have not yielded obedience therunto , so as heertily to accept of Christ for their Saviour upon his own tearmes ; all Christless , graceless Persons , who have heard of Christ , and enjoyed the means of grace , will be the chief Malefactors in the day of Judgment . I might here give a Catalogue of the sinners which shall be judged , take one in 1 Cor. 6. 9 , 10. The unrighteous , fornicators , Idolaters , Adulterers , effeminate , abusers of themselves with Mankind , Thieves , Covetous , Drunkards , Revilers , Extortioners , and all other unjustified , unsanctified sinners . But more of this when I come to speak of the conviction of the wicked . 4. The Crime for which the wicked shall be judged , and condemned by Christ , will be sin . 1. Sin against the Law , and that 1. for sins of omission , Matth. 25. 42. I was an hungred , and ye gave me no meat : I was thirsty , and ye gave me no drink , &c. 2. for sins of commission , and that 1. for sins of thought and heart , 1 Cor. 4. 5. When the Lord comes , he will make manifest the counsels of the heart , he will condemn men for their wicked thoughts and contrivements , for their sinful lusts and desires , and delights . 2. For sins of word , Matth. 12. 36 , 37. But I say unto you , that every idle word , that Men shall speak , they shall give an account thereof in the day of Iudgment : For by thy words thou shalt be justified , and by thy words thou shalt ▪ be condemned . If for idle words men shall be judged ; much more for taking Gods name in vain , for hideous Oaths and Blasphemies ; if for unprofitable speeches , much more for corrupt communication , for lying , slanderous , bitter , reviling speeches . 3. Christ will judge the wicked for their sins of deed . Rom. 2. 6. He will render to every one according to their deeds . And vers . 8 , 9. To them that obey unrighteousness , indignation , and wrath , tribulation , and anguish upon every soul of Man that doth evil , of the Iew first , and also of the Gentile . 2. The sins against the Gospel , will be the chief condemning crimes of the wicked . No sins against the Law will be found so heinous , but if sinners be found after the commission of them to have obeyed the Gospel , to have repented , and believed , and yielded the fruits of new obedience ; they will have a pardon and absolution on that day ; but final disobedience to the Gospel will be unpardonable ; final impenitency , and unbelief in those which have been called to repent , and to close with Jesus Christ will certainly bring men under the sentence of condemnation ; I might here give a more particular Catalogue of the sins which the wicked shall be judged for by Christ , but something more of them under their conviction by Christ. 5. The accusers of , and witnesses against the wicked , being the same , I shall joyn them together , and they will be , 1. God. 2. Men. 3. Devils . 4. Themselves . 1. God will be an accuser of , and witness against the wicked , at the day of judgment . 1. Gods justice ( to speak after the manner of men , seeing this judgment is set forth in such a manner , for our better apprehending of it , because we are not able to conceive in this state the way exactly of Gods proceeding against sinners in Judgment on that day ) will arraign the wicked before the judgment seat of Christ , and draw up as it were a Bill of Indictment against them . Whereas these Men and Women who lived in such and such places , and times ; though they were my Creatures and subjects ; were made by me and for me ; and I gave them my holy and righteous , and good Law , to be the guide and rule of their life and actions ; yet having no fear of me before their eyes ; they did shake off my yoke , and break my Laws , they did cast my Commandements behind their back , and lived in a course of rebellion and disobedience against me ; committing such and such sins : And when I sent my Son into the World to die for sinners , who gave me sufficient satisfaction ; and I made him known , and the way of salvation by him , and pr●ffered him unto them , and entreated them by my Embassadors to be reconciled ; but they shut their ear , and hardened their heart , and refused my Son ; trampled upon his blood ; grieved my spirit ; and neglected the salvation of their own souls ; therefore I now require satisfaction from themselves , and that a condigne punishment be inflicted upon them , for their disobedience . 2. Gods goodness , and bounty , and patience will accuse them , when they are thus arraigned and indicted by his justice , which will aggravate their sins : I nourished and brought up these creatures like children ; and yet they rebelled against me ; I spared them , as a Man spareth his Son , which serveth him ; and yet they had no regard of me ; I delivered them in six troubles , and in seven ; recovered them often from a sick Bed ; and brought them back from the Grave , when they were ready to go down into the Pit ; and yet they knew not that I healed them , and were so much the more disobedient unto me ; I loaded them with mercies , and yet they loaded me with iniquities ; I would have led them to repentance by my patience and goodness , but they were the more impenitent and hard-hearted , and resolved to do evil ; I stretched forth my hand all the day long to these disobedient and gain-saying Creatures , and would have received them , had they returned into the armes of my mercy ; but nothing would win and perswade them to leave their sins , and come unto me ; and now my patience is spent , and long-suffering is at an end , and bowels shut up against them for ever ; and let them now smart for all their abuses , affronts , and contempts , which they have offered unto me . 3. God's omniscience will be a witness against the wicked at the day of Judgment ; their sins have been all committed under the view of God's all-seeing eye ; and they have been noted down upon the Book of his Remembrance ; and God will witness against them : I saw these wretched sinners when they were b●rn , and traced all their steps ; I compassed their path , and their lying down , and was acquainted with all their waies ; I did beset them behinde and before , and mine eye was continually upon them ; I perceived the first sproutings and buddings of sin in their tender years ; I took notice of their disobedience to their Parents , when they were young ; of their lies , and pride , and vanity , of their idleness and sloath , and mis-spending their precious time : I was an eye-witness to all their sins , from their youth to their dying hour ; I beheld them when no eye besides was upon them ; I saw their privy lewdness , and all their deeds of darkness , which they committed in dark corners : when I kept silence and did not speak , I was not blinde so as not to see ; and although I did not smite , I did note : and what one of them all have the confidence to deny any one of their sins which I have been a witness unto ? The first accuser and witness against the wicked will be God himself . 2. Men will accuse and witness against the wicked at the day of Judgment , and that both the Godly and ●ngodly . 1. The Godly , and that both Godly Ministers , and Godly Friends , 1. Godly Ministers , will be the accusers and witnesses against the wicked . Ministers must give an account then to their Lord of the souls which he committed to their charge , Heb. 13. 17. And in some of their Flock they will rejoyce , because their testimony concerning Jesus Christ was believed ; because the Gospel which they preached amongst them was obeyed ; because the Word was received as the Word of God ; they will rejoyce in them which have been effectually wrought upon by their Ministry ; in those which they have been instrumental to regenerate and espouse unto Jesus Christ ; to perswade to leave their sins , and submit themselves unto the yoke and Scepter of the Lord ; such will be the joy and crown of rejoycing to their Ministers on that day ; of whom with unspeakable comfort they will say to their Lord , Behold the Children which thou hust given us , Thine they were and are , and thou didst give them unto us , and they have believed and kept thy word ; and now as they have shared in thy Grace , let them and us share in , and participate of thy Glory . But alas ! what a sad account will they have to give of others of their Flock , who have not believed and yielded obedience to the Gospel , which they have preached ; it will be sad for them , when they must bring in heavy accusations against them . Lord thou didst send us upon thy Embassage unto them ; but they regarded neither Messenger , nor Message ; we preached often in thy Name , but either they would not hear when they might , or they would not believe and yield obedience when they heard : we often told them of their sins , and foretold them of their danger , if they did not repent and reform ; but they would not receive conviction , nor be perswaded to repentance and reformation ; if we spake of sin more generally , they did not look upon themselves as concerned , and made no Application , except it were to others : if we came more home and close , they shrouded their sins as close as they could under the Vaile of some thin excuses ; they shut their eyes and would not see ; and if the beames of light brake in upon them , and in a start they opened their eies a little ; they were either offended , that we should disturb them in their sleep , or they quicklie shut their eies again , and dropt asleep faster than before ; and soon wore off the convictions and troubles of minde which sometimes they have had under the light and allarme of thy word . We often shewed them their face in the Glass , but they have gone away and forgotten what manner of Men and Women they were : we have told them of the workes of the flesh , which would certainly exclude them the kingdome of Heaven , Gal. 5. 19 , 20 , 21. That no unrighteous Person , nor unclean Person , nor Drunkard , nor covetous Person , nor Reviler , nor Extortioner , could be saved , without Repentance and Sanctification : I Cor. 6. 9 , 10 , 11. And yet they would not leave their sins ; they would be unjust and unclean still ; they would be covetous and revilers still ; they would wallow still in their filthiness , and hold fast their sin , whatever we could speak against it . We preached unto them of the day of Iudgment , and foretold them out of thy Word , of these very things which are now come to p●ss ; but they did not believe it , nor consider it , nor take any care to prepare for this day ; they thrust the thoughts of judgment out of their minde , and put the evil day far from them . We preached unto them the Gospel , opened the rich treasures thereof before them , made known the exceeding great and precious promises of the Covenant of Grace , the inestimable priviledges and unspeakable benefits , which belong to those that belong to Christ ; and pr●ffered all unto them in thy name if they would accept of them , and yield obedience unto thee ; but all these things were slighted and undervalued by them . We called and cryed , we beseeched and entreated them that they would be reconciled unto God ; but they would not give ear unto us . We held thee forth , Lord , to them , and studied to set thee forth in the best words we could think of ; told them of thy beauty and love , and desirableness above all Persons and things in the World ; told them of their need , and that they were undone without thee : tendered to them thy blood , and the purchase thereof , pardon and peace , and happinesse for ever ; but they were like the deaf Adder which will not hear , they were like Rocks unmoved , they refused thee and thy treasures , trampled upon thy blood , and put both us and thee to shame by their refusal : we invited them unto the marriage Feast , but they would not come ; all excus'd themselves with one consent ; one had bought a Farm , and he must see it ; another was engaged in a great Trade , and he must follow it ; another had married a Wife , and he could not , and none of them would come , and taste of thy Banquet ; the cares of the World , the deceitfulness of riches , the pleasures of this life , and the lusts of other things , did so overcharge their thoughts and hearts , that the Gospel and rich provisiens thereof lay by disregarded . Such will be the accusations of some Ministers ; such witness must they give at the last day against those of their Flock , who shall be found in the number of the wicked and disobedient to the Gospel ; then their Sermons , now forgotten , will be remembred , and be so many evidences against them ; O that our People would remember them now ! O that they would now consider , and believe , and turn , and live , and avoid the accusations and witness , which otherwise we must be forced to give in then against them . 2. The godly friends of the wicked will be their accusers , and witness against them ; some of them are linked in neer Relations to the godly , who now are endeavouring to be instrumental for their salvation ; but if they do not prevail , they will hereafter be their accusers and witnesses for their condemnation . I. The believing Husband will then accuse and witness against his unbelieving Wife , Lord she lay in my bosome , and was beloved by me as my self ; I cherished her , and was as tender of her as my own flesh , according to thy command ; but all my love and kindeness to her could not win her heart for thee : I told her often of thy beauty , and thy love which was a thousand fold ●eyond what I , or any Man alive could possibly express ; but she was stupid and unbelieving , and wh●lly disregarded both thy Person and thy love : I covered her faults with love , as much as I could , from others ; and used many entreaties and loving perswasions to draw her to amendment ; telling her the danger and destructive issue of a sinfull course ; but she would not hearken to amend ; her heart was set upon sin and vanity ; she was proud and foolish ; she was wanton and froward , and would not be reclaimed : she did see my grief and sorrow for sin , she was a witness to my teares and mournful complaints ; and yet she could bear up under greater guilt without any sense : she did see me often retire into my Closet , and knew that I spent time daily between me and thee alone ; and yet , though her need was as great , she would not be perswaded to an imitation : I have often in the secret silent night , when sleep hath fled from both our eyes , taken advantage of such opp●rtunities to discourse with her about her sou●-affaires ; told her of the sleep of death which ●re long would seize upon us ; the night we must stend in the Grave ; of the morning of the Resurrection ; of thy second coming , and our appearing before thy Tribunal Seat ; but nothing would quicken her to make preparation for Death and Iudgment , she heard as if she were asleep , as indeed she was asleep whilst awake , and dead whi●st she was alive , asleep and dead in sin and security . 2. The believing Wife will then accuse her unbelieving Husband . Lord thou knowest how I loved , and honoured , and reverenced , and obeyed him in lawful things , and was faithful to him according to my duty ; ●ut he would not love and honour thee , he was ●nfaithfu● , and would not obey thy m●re reasonable commands , unto whom he owed a greater subjection : I have often sate alone like a widdow at home , when he hath been revelling abroad with his companions : I have been pouring forth tears for him , at the Throne of grace in my Closet , when he hath been pouring in Wine and strong drink in Taverns and Aie-houses : I have been troubled for him , when he hath staied our so late ; and troubled more with him , when he hath come in so full of drink , and p●ssion ; and with much patience have endured his foul speeches and behaviour , which he hath used : I have watched the most fit opportunity I could take , to put him in mind of his sin and danger ; and I have done it with the greatest humility and meeknes , and tender affection as I could ; but either he hath not regarded my words ; or slew out into a rage against me : O how fain would I have perswaded him to draw in the same yoke of Christ with me ; but he would draw another way , do what I could ; none of my prayers , nor tears , nor arguments , no , not the l●ve of Christ , nor the love of his own soul , could prevaile with him to change his course ; he would 〈◊〉 leave his drunkenness , and adultery , his worldliness and i●justice , his lying and over-reaching , his swearing and bitterness against thy people , by no means would he be perswaded . 3. Believing Parents will then accuse and witness against their ungodly children , and servants : Lord , we endeavoured to bring them up in the nurture and admonition of thee ; we laboured to put good principles betimes into them ; we dr●pped many wholsome instructions upon them ; we prayed frequently for them , and with them , and spake plainly a●d earnestly to them about their soul-concernment ; we told them of the immnr●atity of their s●uls , the preciousness of their time , the evil of sin , their need of thee , the excellency of grace , their danger of Hell , the way to escape it , the glory of Heaven , the way to attain it ; but alas , to the grief of our hearts , they shut their ears against all our instructions , and would take none of our reproofs or counsels , they would go foolishly and stubbornly on in a course of sin , and neither thy law , nor our fear would restrain them . Thus these and other godly relations will rise up in judgment , and witness against the wicked . 3. The ungodly friends and companions of the wicked will at that day be their accusers and witness against them ; especially those who have been drawn by them into sin ; however now they are very well pleased with them , and delight in their company , because sin pleaseth them , and they do not feel nor believe the bitterness which will be consequent ; yet when they come to be judged , and punished for those sins , they will with rage and madness accuse , & curse those wicked persons which were their first tempters : Drunkards will accuse those that drew them first into Taverns , and Ale-houses , and perswaded them by healths , and other waies to drink beyond their measure ; Adulterers and Adulteresses will accuse those which first inticed them unto privy lewdness : ungodly servants also will then accuse their wicked masters , and ungodly children their wicked parents , who have been drawn into sin by their example . Thus men will be accusers and witnesses against the wicked , 3. Devils will be the Accusers and Witnesses against the wicked ; they are now accusers of the brethren , then they will be accusers of the wicked ; they accuse the brethren falsly , they will accuse the wicked truly ; now they please and flatter the wicked , and perswade them to sin ; then they will accuse them for those very sins which they have perswaded them unto ; they have done the devils drudgery all their daies , and been his faithful slaves ; and this is his recompence , he will be their accuser at the last day . 4. The wicked will be accused by themselves , their own thoughts shall accuse them in the day when God shall judge the secrets of men by Iesus Christ , Rom. ● . 15 , 16. their own consciences will accuse them , and be as a thousand witnesses against them ; they will finde all their sins registred in that book , and that book will then be opened , and they will not be able to deny one word of what they shall finde there recorded . Thus of the accusers and witnesses against the wicked . 6. Concerning the Conviction . And here I shall speak of the conviction of some particular sinners ; especially of such who have lived in the daies and places , where the Gospel hath been preached , whom the Lord Iesus Christ with upbraiding having of full evidence with convict of their sins . To set this out the more lively . Suppose that this very day were the day of Judgment ; and in this very Church were the Judgment-feat ; that here were a great white Throne , and the Lord Jesus Christ himself sitting upon it in his glory , with millions of holy Angels about him , and all the Saints in white at his ●ight hand ; and on his left , all the wicked gathered ●ogether into one body , as it will be at the last ●ay ; And the Judge should cry with a loud voice , ●ring the prisoners to the Bar , Bring the sinners to judgment , and so summon and convict particular sinners . 1. Come forth all ye ignorant persons ; who have not known the father , nor me , nor the mysteries of salvation , however clearly revealed in my Word ; who lived in darkness , and loved darkness , and bated the light , least your deeds should thereby have been reproved ; What dark in a Goshen ! ignorant in London ! in a place of so much knowledge and instruction ! Did not Parents teach you when you were young ? how is it that you would not be taught ? If Parents neglected to instruct you , had you not Ministers , who were ready to do it ▪ How is it that you have not learnt ? If knowledge did not offer it self to you , why did you not seek after it ? why did not you learn of your selves ? was there any thing in the world that did concern you more to know ? was not the knowledge of me , and my waies , worth the looking after ? had you a capacity for other knowledge , and not for this ? have not others learnt , who were naturally as dull , and had as few helps , 〈◊〉 you ? had you time to spend about other things , i● sports and sins , and not time to spend in getting knowledge ? had you an ear , and yet not hear , so as to learn● had you an eye , and yet not see so as to understand ? And if you were naturally blind , had not I eye-salve ? could not I have opened your eies ? was I not willing ? did I not stand in the gates to call upon you , How long ye simple ones will you love simplicity ? and fools hate knowledge : Turn unto me , and I will pour out my Spirit upon you , and make know● my words unto you ? Prov. I. 22 , 23. Have 〈◊〉 neglected me through ignorance , is not your fou● double , because you have neglected knowledge too ? have you committed many sins through ignorance , 〈◊〉 not this an aggravation of your sin ? did not you 〈◊〉 knowledge , and therefore dis-regarded it ? did not yo● love sin , and therefore shunned the light , which would have discovered it , and disturbed you in your wicked courses ? have you liked darkness so well , and is it not fit then that you should go to the place where there is blackness of darkness for ever ? Take them Devils , bind them hand and foot . 2. Come forth all ye slothful and uprofitable persons . Had not ye Talents committed to you for my use and service , and what have you done with them ? did you bury them in the earth ? or lay them up in a napkin ? what could you lie down and slumber , when you had so much work to do ? could you trifle away so many hours , when time was so preci●us ? could you sleep in the day , in the day of grace ? sleep in the Harvest , which was so rich and plentiful , where you lived ? could you stand idle all the day long in the market-place ? were you born for nothing , that ye lived so unprofitably , and were good for nothing ? would not religion have found you imployment sufficient , if you had followed its direction ? Did the difficulties of duties discourage you , and therefore you would let them alone , though they were so necessary ? had the command of God no force with you ? would not your own good and happiness move you at all to diligence ? did fear of men , and suffering dammage in the world , keep you off from zealous profession , and a strict course of life ; and should not the fear of God , and danger of Hell , have kept you more from sin , and stirred you up unto the most difficult hazzardous duty ? was there a Lion in the way to Heaven ? and were there no Lions in the way to Hell ? did not some sin ●●st you p●ins and labour ? did you finde no difficulty i● the service of the devil , and your own lusts ? and was not holiness more worth your paines to get ? would not I have proved a better master , had you been diligent in my service ? could you be diligent in your callings , to get a livelihood for your selves and families ? and neglect the life and salvation of your precious souls ? would not my work have brought wages with it ? was there not sweetness mingled with the difficulty ? and would not the fruits have been sweet ? would not a Crown and Kingdom , a weight of glory , and eternal pleasures , move you to undergo some difficulty ? was there so much difficulty in obedience to my commands ( which were not grievous to a spiritual heart ) and is there not more difficulty in suffering what you m●st unavoidably suffer for your neglect ? if my yoak were painful to an unaccustomed neck could not I have fitted your neck to it , and made it easie ? if my burden were heavy to a weak back , could not , would not I have put under my shoulder , and helped you to have born it ? were not the most difficult duties I required , for your own good , and so many priviledges , and the best work you could be employed in ? were any of my servants so wearied with my service , with the hardest work I set them about , as you were wearied with your idleness , and doing nothing ? did not the Earth groan under such unprofitable burdens ? did not Hell gape for you long ago , and Devils long for this time when you should be delivered into their powers . Take them Devils binde them hand and foot . 3. Come forth all ye that have neglected Family-worship , and never sought after God in your Closets ; Were not you creatures , and did the law of Creation require no worship ? were not you subjects , and should not you have shown homage to your S●veraign ? did not you live upon Gods finding and b●unty every day , and should not you have acknowledged your dependance ? did not God bring you into your Family-relation , and did he require no duty ? Did not he threaten to pour out his wrath upon irreligious families ? and yet would not you set up Religion in yours ? had you any business to do in your houses , of that consequence , as worshipping God in your houses ? if you had not ability to pray at first with others , might not you have attained it , had you used to pray by your selves ? would not God have helped you , had you been ●illing to have been helped ? had you been sensible of sin , would you have wanted words in confession ? had you been sensible of your wants , would you have lacked expressions to make them known ? was it curiosity and elegancie of words , that God so much looked for ? would not sighs and groans have been understood ? would not the Scriptures have furnished you with expressions , had you used to read them ? would not Sermons have furnished you with matter and expressions , had you used to repeat them ? had you need of such and such things for your families , and had you no need of Gods blessing ? and could you hope for his lessing , if you did not worship him ? might not you have prospered more in the world , if you had used to pray more in your houses ? might not you have had more comfort in your relations , if you had daily engaged with them in the duties of Gods worship ? might not family-prayer have prevented much sin and sorrow which you ●rought upon you ? did not you fall into many ●●ares duty , for want of the armour of prayer ? had our children and servants no need of religious educa●ion ? were they like to be obedient and faithful to you , if you did not teach them to be obedient and faithful ●nto God ? had not you the charge of their souls put into your hands ? and what account can you give ? ●ave not you brought their blood upon your heads ? ●ave not you contracted to your selves the guilt of 〈◊〉 sins ? can you endure to hear their curses and banning of you for neglecting to give them such religious education , as might have been the means of their salvation ? And you that were under government in families which had no religion , could you so willingly imitate the governours , and the rest , in neglect of Gods worship ? Could you contentedly go to Hell for company ? is it any ●lleviation of your grief and horrour that all your family is together ? can your masters or fathers answer for themselves , or you ? had not you a greater master in Heaven , whom you should rather have obeyed ? did not you understand your duty ? and if you could not worship God more publickly , should not you have sought out retiring corners ? if others would not pray with you , should not you have prayed alone by your selves ? what if you had no example for it in your house , had you no precept for it in the Word ? what if you were under command , and much business was required of you , and you were discouraged in such duties , could not you have found time when business was over , or before business began ? could not you have redeemed time from sleep and recreations , rather than have neglected Gods worship daily ? would not God have encouraged and rewarded you ? what if you had been s●●ft at , and reproached for this ? would not the favour and smiles of God have compensated the flou●s and ●c●rns of men ? would not Heaven have been worth all the reproaches you could have undergone ? could you eat , and drink , and sleep , and not pray to God , which was more necessary than any thing which is m●st necessary for your bodies ? and if there was no worship of God at home , could not you have looked alroad ? were there none lived neer you , who would have been glad of your company in the worship of God , and way to Heaven ? could y●u finde out no religious young men or women suittble to your degree , who would have quickned you , and heartned you against discouragements ? Did not you devote your selves rather to the service of some lusts , and were glad of any excuse when conscience would have minded you of your duty towards God ? Take them Devils , binde them hand and foot . 4. Come forth all ye Sabbath-breakers , you that have spent the day in sleeping , in eating and drinking to excess ; who instead of holy meditations , have been thinking and contriving your worldly business ; instead of religious conferences , have discoursed only of earthly matters : instead of going to Church , to worship God , have walked into the Fields , and spent the time in recreations ; or if you have seemed to give God a half-day service by your presence at Church one part of the day ; yet have worshipped him only with your bodies , when your hearts were removed far from him ; had not you an express command for the Sabbaths observation ? and if the day of first institution were changed , was the day and worship thereof laid aside , and ceased to be a duty ? If the Iews were obliged to keep a day holy , were not the Christians much more ? Was not the Sabbath made for man , was it not his Priviledge to take that time for holy rest and worship ? and did the Gospel straiten mens Priviledges ? Did not the morral Law , of which Sabbath observation was one precept , bind throughout all generations ? could you call other daies holy , which the Scripture gave no warrant for , and not observe that holy day which you were enjoined ? Did not God allow you six daies for labour in your Callings ? and was it unequal for him to take one day for his own worship ? had he eased you of the burdensome Ceremonies under the Law , and was the Sabbath so burdensome to you ? could you reasonably hope to enter into eternal rest , and keep a Sabbath in Heaven ? if you would not celebrate the appointed Sabbaths on Earth ? Were not the works of the Creation and Redemption worthy your memorial ? was not communion with God in Ordinances desirable ? had you no need of those spiritual provisions , which God did use to deal forth on the Sabbath daies to them that waited upon him for them ? What! not worship God either in your own houses , nor in his house ; neither on the week-day nor Sabbath-day ? could your sometimes could and formal services be counted worship ? Did you think that lip-prayers would ever be heard by God that searcheth and requireth the heart ? Did you think that Sermons un-minded , un-remembred , which you did neither believe , nor were affected with , would be effectual to save you ? Take them Devils , binde them hand and foot . 5. Come forth all ye swearers , and profaners of the Name of God ; Did you never read nor hear the third Commandement , which forbad this sin ? Did you never hear of my strict Injunction , that you should not swear at all in your discourses , but that your communication should be yea and nay ? Were you never told that swearers would fall into condemnation ? Was the Great and dreadful Name of God of so little regard , that you could not only use it irreverently , so frequently ; but also even tear it in pieces by your oaths ? What profit did you get by your swearing ? and are you like to sustain no loss ? what pleasure did you find in your swearing ? and are you like to reap no litterness ? was it for your honour to swear by the Name of God ? or rather was it not for your dishonour ? but how did you dishonour God ? What an affront did you offer to him hereby ? you call'd upon him sometimes to damn and sinke you ; can you speake in that language now , now damnation is so near you ? Worms ! could not God have trodden you under his feet , or crusht you as easily as you could do a flie , every time you profaned his Name ? and because he was patient , would you presume ? because he did not presentlie punish , did you dare him , and flie in his face to provoke his fury ? You have sworn in your solly , and have not repented ; and God hath sworn in his wrath , and will not repent , that you shall never enter into his rest . Take them Devils , binde them hand and foot . 6. Come forth all yee scoffers at Religion , and the zealous Professors thereof ; who thought and spake of Religion , as if it had been a fancie , and cunningly devised Fable ; and of the most holy , humble , and self-denying Christians , as if they were the most mean-spirited , foolish , and contemptible People upon Earth ; and have used the name of a Saint in derision , and Proverb of reproach . Have you the same minde now , that Religion was but a fancy ? Is your Resurrection , and my appearance , but a fancie ? Is your punishment eternallie in Hell , like to be bus a fancie ? Had you not a sure ground and bottome for your faith in the Scriptures ? Could you have desired more reasonable evidence of things done before your age ? Could you laugh at Scripture-threatnings ; And can you laugh now you are come to Execution ? Could you contemn Gospel-promises ; And are they so contemptible now in your eies , when now you see the accomplishment of them before you ? Against whom was it that you opened so wide a mouth ? Whom was it that you did flout and scorn ? What my Disciples ! because they were meek and humble , and did not take the pleasures of sin with you , and were strict in their profession and conversation : What think you of them now ? Were they so mean-spirited and contemptible ? Were they so foolish , which made so wise a choice ? Did they well , or ill , in staying till this time for their happiness ? Look upon the Persons now , whom once you scorned , and thought unworthie of your companie ; Was it so rid●culous a thing to be a Saint , as you imagined ? Was not shining with them in glory , at all desirable ? Would not you be glad to be numbred amongst them now ? Why do you not laugh and fleer at the Saints now ? Yee fooles and blinde sots , do you know what you s●oft at ? Could you see no excellencie in Holiness , and the Divine Nature , in my Image , which was engraven upon them ? Did ever any Man of understanding laugh at the light of the Sun ? They were lights in the dark World , where they lived ; what mock at Holiness ? hereby you mocked at God himself , who is so infinitelie glorious in this attribute , and hereby distinguished from all his Creatures ; vile Wretches ! Take them Devils , binde them hand and foot . 7. Come forth all yee Persecutors of my Disciples ; Was it not enough for you to mock them ; but you must persecute them too ? Was it not enough to persecute them with the tongue , but you must persecute them with the hand ? What could you betray them like Judas for a piece of money , or out of malice which was worse ? Could you disturb them in their service and worship of me , when they were praying for your conversion and salvation ? Could you hale and drag them to Prison , who endeavoured to keep you out of the Prison of Hell ! Could you seek the ruine of such as were the best Friends of your souls ? when you never received injury from them ; could you be so injurious to them ? Do you know whom yee persecuted ? It was m● , it was me whom you persecuted , when you persecuted my Disciples ; it was me whom yee wounded thorow their sides ; it was me you betrayed in betraying them ; it was me yee imprisoned , in imprisoning them ; it was me you spurned at , when yee lifted up the heel against them ; and did you ever think to prosper in this way ? You , you have been above all other Persons upon the Earth , my professed Enemies , and most like your Father the Devil ; Come yee Wretches , gird up your loines like Men ; gather your forces together ; put on strength and courage ; if you have any ; and life up your hand , if you dare against me ; do you finde strength to faile you now , and your forces too weak to niake resistance ? and were you so foolish as to engage in battel , where you might have known , you should certainlie be conquered at the last ? doth your courage faile you upon the sight of the Captain ? and should you not have been afraid to touch my anointed ones , my lifted Souldiers ? You served the Devil , and fought under his banner against me and mine , and can be deliver you now out of mine hand ? can be defend you against my rage and fury ? or would he do it , if it lay in his power ? had you ever more spight and malice against my people , than the Devil had against you , in setting you about persecution worke ? did not he design your ruine herby ? did not he think of this day , and on purpose drew you to this sin , that you might be the more horriblie tormented ? and doth not be with his Angels wait now for you , that they may drag you unto torments ? Take them Devils , binde them hand and foot . 8. Come forth all yee intemperate and licentious Persons ; who have indulged your slesh , and laid no restraint upon your sensual appetite ; who have made provision for your flesh , to fulfil the lusts thereof ; but made no provision for my glorie , and took no c●re to fulfill my commands ; did you never hear of such a dutie as self-denial , which I required of all my Disciples and followers ? Were you never told that if you followed the inclinations , and obeyed the commands of carnal self , it would be to your ruine and destruction ? that bitterness and sorrow would be the issue of flesh-pleasing ? that lust if it conceived would bring forth sin , and sin when perfected , would bring forth death ? did you never read that if yee lived after the flesh , yee should die , and that you must , through the spirit , mortifie the deeds of the bodie , otherwise life and happiness could not be obtained ? and yet would you lay the reines on the neck of your lusts ? if you had no faith , had you no reason neither , to keep you from intemperance ? if you did not live like Christians , would you not live like Men ? would you needs be bruits , and live as if you were all body , and had no soules of such high capacity ? were you so blinde as not to see afar off before this day of Iudgment , when I should call you to an account ? or to see a little before you , to the day of your death , which would put a conclusion to all your sensual pleasures ? Could you bribe and muzzle conscience , and lay it asleep whilst you took your pleasures ? Could you tread reason under foot , and resolve you would not be controuled by any light , or law , or government from your eager prosecution of your carnal delights ? Come forth all ye Gluttons ; who have pampered your flesh with delicious food ; but never had the least regard to seed your souls ▪ which had more need ; who have s●e● many hours and dayes in feasting your bodies , nourishing your selves against the day of slaughter ; but when you were invited by my Messengers to the marriage fe●st , to the feast I had prepared for you , of the richest and most c●stly spiritual dainties ; you had no stomack , no appetite , and could not , would not come ; what ! did you indeed make your belly your God ? and can such a God save and make you happy ? did you think that food which perisheth could give happiness to a never-dying soul ? did you not know that both meat and belly would be destroyed ? and that your bodies would become food for worms ? and yet could you make it the chief business of your lives to feed your bodies ? you were allowed food convenient , and something for delight , that your bodies might serve your souls with strength and vigour , and both their Lord and Master ; but excess you were forbidden , which did distemper both body and minde , and unfit you for the service of the Lord ; and yet would you overcharge your selves ? now reap the fruit of this intemperance , and taste the Gall and W●rm●ood which your sweet bits are turn'd into . Come forth yee Drunkards , who if you have not overcharged your bellies with excessive eating , yet have often entoxicuted your brains with the fumes of excessive drinking ; who have drowned your understanding , wit and fancy , your natural parts and ingenuity , which might have rendered you useful in the Church , or Common-wealth where you lived , and made your selves meer sots by your drunkenness : and what account can you now give of the talents you were entrusted withall ? what excuse can you finde for this sin ? were you entited to it , And overtaken before you were aware ? but who could entice you to drink a potion which would kill your bodies ? and was not the death and damnation of your souls more to be avoided ? would you be enticed to that , unto which a very Beast will not be forced ? but were you not forward of your selves to the sin ? did you not like the company well that joyn'd with you therein ? did not you overtake the sin by your desires ? did not the liquor please your appetite ? did not you s●●ill it in without perswasion ? if you had cen overtaken , would you have been so often guilty ? would you have come so often into the places and company where you fell into it ? was not your chiefest mirth amongst your Cups , and drunken Companions ? were not you melancholick and troubled , when your meetings of good-fellowship were disappointed ? you would have your Cups , and drink Wine in Bowles , and strong Drink without measure ; and now also you shall have a Cup to drink of , even the Cup of the Wine of the wrath of the angry Allmighty God ; now yee shall drink of the dregs of this Cup , which hath ten thousand times more bitterness in it , than your other Cups have had sweetness . Come forth all yee Adulterers , you that have neighed like full fed Horses after your neighbours Wives , and assembled by troopes into Harlots houses ; or if not so , have committed this sin in secret corners : was there no shame in you , to keep you from this nasty , filthy sin ? could you delight so much to wallow in mire and dung ? was there no fear in you to restrain you ? did not conscience check and rebuke you , when this lust first conceived in you ? did you never hear that Whorem●ngers and Adulterers God would judge ? and did you not think you should be called to an account for this sin ? Could you melt in filthy sinful pleasures of the flesh , and not consider how you should consume in torments ? were your short pleasures comparable to an eternity of pain and misery ? were there not pleasures of a higher nature , and sweeter relish attainable in life , if you had forgone and denied your selves unlawful pleasures ? have you not l●st them and the unspeakable eternal joyes of Heaven by your intemperance . Take them Devils , binde them hand and foot . 9. Come forth all ye covetous persons , whose tre●sure , and heart , and hope , and confidence hath been in earthly things ; who have made the world your God , desiring , and loving , and delighting , and trusting in your wealth and riches , as if they could yield the most contentment , and be the best defence unto you ; whose greatest thoughts , and care , and lab●ur have been spent about getting and keeping an estate and portion in the world , with little heart to use it for your selves , much less for the good of others , and glory of God that gave it : Did you not know that c●vetousness was Idolatry ? and that no Idolater shall have any admittance into the new Jerusalem ? Did you not know that the love of the world was inconsistent with the love of the Father ? had you such mean thoughts of God , that you chose the world before him ? were the riches of grace of so small esteem , that you preferred earthly riches ? had the treasures in heaven no more worth in your account , that you should neglect and disregard them , and make choice rather of treasures on earth ? When you had tried the world , and found it vain and empty , would you still set your heart upon it ? when you felt such thorny cares , and piercing sorrows in your eager prosecution of this world , could not this damp and deaden your affection to it ? when your own and other riches sometimes suddenly took flight as upon an Eagles wing , and left you , could not you forbear , but must fly upon the wing of desire after them ? did you not foresee how naked and bare death would strip you of all ? and yet would nothing wean your whorish heart from the love of the world ? were you never told that riches could not profit you in the day of wrath ? is not all your wealth consumed now ? treasures there are indeed prepared for you , but they are treasures of wrath which your sins have deserved . Take them Devils , binde them hand and foot . 10. Come forth all ye unmerciful persons ; whose bowels have been shut up against the poor , and needy ; who have spoken churlishly to the poor , and looked upon them a far off ; or if you have spoken to them fair , and said to the naked and destitute of daily food , Depart in peace , be ye warmed and be ye filled ; yet have not given unto them things needful for the body , whatever abundance you had by you , who have had no pitty on my distressed members , so as to contribute any relief to their necessities ; I was hungry , and ye gave me no meat ; I was thirsty , and ye gave me no drink ; I was naked , and ye cloathed me not ; I was a stranger , and ye took me not in ; I was sick , and you visited me not ; I was in prison , and ye did not administer unto me . ' Did you not understand it was your duty to relieve the poor ? had you not your rickes given to you for this end ? was not this the best use you could put them unto ? would not works of mercy have brought into you the best returns at last ? might you not hereby have laid up for your selves a good foundation against this day ? if you had laid out your estates according to my prescriptions , might not you now have laid hold on eternal life ? were you never forewarned , that such should have judgment without mercy , that did not shew mercy ? And you that have had no mercy ● ; forgive , that knew not how to pass by real , or conjectural injuries , which you have received ; th●● were ready to take your brother by the throat for ●hundred pence , when you might have been forgiven your ten thousand talents which you owed unto God ▪ were ye never told , that the King of Heaven woul● deliver you to the tormentors , if you were unmercifull ? Take them Devils , bind them hand and foot . 11. Come forth all ye unrighteous persons who have wronged Widdows , and Orphans ; who howover-reached your Neighbours in your dealings ; who have heaped an estate together by unrighteous practices ; who have squeezed and oppressed the poor , which have had no helper : was not the Law of right written upon your heart ? did you not read it more plainly in the Word ? did not men condemn you ? did not your own consciences secretly condemn you for your unrighteousness ? and did not you think that the righteous God would condemn you much more ? did you not know , that no unrighteous person should inherit the Kingdome of Heaven ? that the Lord would avenge himself upon you for this sin ? did you wrong others so much as you have hereby wronged your selves ? is the gain of the world comparable to the loss of your souls ? is a little Silver or Gold ( now taken away from you ) comparable to the loss of Heaven , and eternal glory ? did you think such faults would be winked at ? did you not expect to hear of them again at the day of Iudgment ? is it an unrighteous thing to punish you for your unrighteousness : Take them Devils , binde them hand and foot . 12. Come forth ye Liars ; you who have taught and accustomed your selves to this sin ; who have not only reported lies , but also made them ; whose words have been feigned and deceitful ; Did you not know , that God who made you , and to whom you owed all subjection and obedience , was a God of truth , and that he required truth ? that every man should speak truth to his neighbour ? that he abb●rred lying lips ? that he threatned to punish liars with the second death , and give them their portion in the lake of fire ? and had you no fear of God , no fear of future judgment to restrain you ? might you not as easily have spoken truth , as uttered falshood ? would not you hereby have gained more credit in the world ? would not you have been more fit for society ? would not you have had more peace in your consciences ? did you excuse faults by your lies ? but was it not a greater aggravation of them ? if you hid them by lies , from men , could you hide them from God , who searched your heart ? did you shew kindness to any by your lies ? and did you not injure your selves a thousand fold more ? did you harm others by your lies so much as your selves ? Did you not know that the Devil was the father of lies , and liars ? and were you so desirous to be like him ? were you so forward to do him service ? Take them Devils , binde them hand and foot . 13. Come forth all ye slanderers and backbiters ; who have walked about with slanders , and carried about tales unto the reproach and injury of your neighbours good name ; Did you not know it was your duty to endeavour the preservation of your neighbours reputation as carefully as your own ? were you not commanded to speak evil of none ? could you s●●tter others before their faces , and alter your speech so much when their backs were turned ? did not your own self-contradicting words condemn you ? did you finde good in back-biting , and speaking evil of others ? did you gain reputation , by wounding others reputation , or rather did not you give occasion to others to speak as reproachfully of you ? Did you not alienate affection , and separate neer friends by your standers ? did you not know many things to be false , which you spake to others disparagement ? could you with confidence have averred the same things to the persons themselves ? would not they easily have disproved you , and put you to shame ? and if you were privy to some real faults of others , should you not have concealed them ? if you had had real love , would you not have covered them ? did you do as you would be done by ? had you not as great faults of your own ? and could you be content to have them blazed abroad ? you have accused others falsly , and now you are accused truly , and you shall be punished justly . Take them Devils , binde them hand and foot . 14. Come forth all ye proud and ambitious persons ; you that have builded your nests on high ; that have taken many dirty steps to get into the seat of honour ; whose hearts have been lifted up with high touring imaginations , and conceits of your own excellencies , unto the scorning and contempt of others ; who have had proud hearts , and proud looks , and proud speeches , and proud carriage towards others , especially towards them that have been of meaner degree ; who have looked upon others after off , and have disdained the converse and company of some , of whom the world hath not been worthy : Were you acquainted with no higher honour and dignity , than the world could give unto you ? might you not have had seats in Heavenly places if you had looked after them , and less after the other ? did you not know that the highest places on the earth were the most slippery places ? did you not foresee the turning of the wheel upon you ? did you not believe that God would cost down the mighty from their seats ? that the higher you were lifted up in dignity , if your hearts were withall lifted up with pride , the lower and greater would be your fall ? And was the favour and applause of men so desirable ? was it not an empty breath , an inconstant wind ? If you had been ambitious , should you not have been ambitious of the favour of the King of glory , which would have been so beneficial and lasting ? And are You the persons that once were so proud and sornfull ? You proud ! had you such reason ? Proud , when creatures ! depending creatures ! who had nothing , but what was borrowed , and received from God! proud , when such mean creatures ! proud , when fallen ! fallen into the dirt , and so defiled ! proud , when sinners ! sinners so vile ! so full of sores ! when you had such lothsome spirits ! when you had such leprous souls ! could you lift up the plumes , when you had such black feet ? could you be proud , when you had last Gods Image , and were so like unto foul devils ? proud , when such beggarly sinners ! cloathed in such filthy rags ! proud , when such slaves , and vassals to the vilest and basest Tyrants ! proud in chains and fetters of Sathan , and lust ! You had reason indeed to be proud and scornful , and to look so high , and speak so big , when you were so odious to God , and such low , mean-spirited miserable wretches , who were drudging in mire and dirt , and were led by the devil in chains , like dogs , towards the prison of Hell : you had need scorn the company of my disciples ; as if dirty , dunghil beggars , should scorn the company of high-born noble Princes ! you were high in conceit , but now you shall be debased , and laid low indeed . Take them Devils , binde them hand and foot . 15. Come forth all ye envious and malicious persons ; you that have grieved at the good of others , which they have had , or done ; that have grieved at the good estates of others , and that they have thrived faster than you in the world ; that have grieved at the sweet and comfortable relations of others , and that yours have not been like to them ; that have grieved at the beauty or strength of body , the gifts and endowments of mind of others , beyond what your seives have had ; that have grieved at the honour of others , that they have been esteemed and preferred before your selves ; that have grieved because others have done more good , and been more useful than your selves ; and hence have secretly and deeply hated them , and born malice towards them in your minds ; and have entertained thoughts and desires of doing them some mischief , and were glad when any mischief did befall them : You , you have been children of the Devil indeed , and the likeness and lusts of your father you have had : Was your eye evil , because God was good ? did not God put the difference between them and you ? and should not you have been contened ? was not God good to you , and had not you reason to be thankeful ? did not you put a stop to the current of Gods goodness by your envy ? did not you lose the comfort of the good things you had , by this sin ? did not you hereby loose the benefit you might have had by the good things of others ? should not you have rejoyced in their good things ? if you had loved them indeed , would not you have done it ? did not you rack and torment your selves by your envy ? had you been humble , would you have been trumbled ? had your affections been set upon things above , would this sin have so much prevailed ? had you been sincerely desirous to promote Gods glory , would you have been so much concerned , that your glory should be clouded , when Gods glory was advanced , though by others more than your selves ? were you not warned to lay aside all envy and malice , if you would be Christians indeed ? if you had put your spirits under my government , would not I have conquered by my Spirit their inordinate motions ? should not you have found sweetness and comfort in love , if you had laboured after , and lived in the exercise of this grace ? Did you not know that these were works of the flesh which would exclude you the Kingdome of Heaven ? Take them Devils , binde them hand and foot . 16 Come forth all ye wrathful and contentious persons ; you that have had fiery Spirits , and fiery tongues ; whose tongues have been like Swords , wherewith you have lashed and wounded others in your reproachful reviling speeches ; who have had the poison of aspes in your hearts and lips , which hath vented it self in virulent language ; whose words have been bitter and clamorous , full of anger and wrath , and contention ; who have been incendiaries in the places where you have lived , who have disturbed the peace of your families , and turned all things into uprore and confusion : Did you not know the precepts of the Gospel , which commanded peace , and gentleness , and meekness , and easiness to be entreated ? did you disturb others peace by your contentions , and did you not disturb your own ? did you raise an uprore in your houses , and was not there a greater uproar in your hearts ? did you not taste the bitterness of such a conversation , and yet would you persist therein ? did not you receive some blows and wounds by your contention sometimes ; and yet would you not hearken to such rebukes ? were you angry with others without just cause , and was there not good reason that God should be angry with you ? was not the fire of your tongues kindled by the fire of Hell ? and is it unreasonable that you should be thrust into the place of burning for your contention ? Take them Devils , binde them hand and foot . 17. Come forth all yee civil and moral persons , who have had moral righteousness , and been upright in your dealings , but wholly strangers unto the power of godliness ; who have observed some Precepts of the second Table of the Law in reference to your selves and others externally ; but have grosly neglected the duties of the first Table , which have had reference to God ; who have had no knowledge of God , nor fear of him , nor love to him , nor delight in him ; who have never sanctified his name or day in your hearts , nor worshipped him in a spiritual manner according to the prescriptions of his words ; who never yielded obedience to the Gospel , never saw your need of me , and obtained interest and acquaintance with me , what ever calls and opportunities you had : and do you think I should know you , and own you now , when you are none of mine ? will your moral righteo●sness stand you now in any stead , when you are to give so strict an account ? did not I tell you in my word , that unless your righteousness did exceed the righteousness of the Scribes and Pharisees , yee should in no wise enter into the Kingdome of Heaven ? that you must be born again , or else you could not be saved ? that you must be holy , or else you could not be happy ? did you not hear of the young man , who had as much moral righteousness as you , and yet mist of Heaven , because he would not obey my other commands ? hath your moral righteousness been so perfect , that it hath had no flaw ? have you lived free from sin , in regard of the second Table of the Law , besides your breaches of the first ? will not Conscience tell you of some slips , some stumbles and falls , as to your external walking ? were you never guilty of unrighteous dealing ? never distempered your selves with drink ? never were lustful and wanton ? never told any lies , nor uttered any slanders ? and if you have been fair in your outward carriage and converse , have you not had ●oul insides ? had you not need of pardon for your sins , and my blood to wash you from your filthiness ? have not the best of your workes been sinful , in regard of the principal , and end , and manner of performance ? did you think the works of nature would save you , when the works of grace cannot , without the imputation of my righteousness , because of their imperfection ? must not Gods Iustice be satisfied for your sins ? and how do you think it should be done , but by your eternal punishment in Hell ? had you believed in me , and yielded obedience to me , my righteousness should have been yours , and then you might have held up your Heads with joyful expectation of glory on this day ; but you cleaved to your own righteousness , and were well and whole , and did not see your need of me to be your Physician and Saviour , and would not submit unto , and accept of my righteousness , and what have you to say , why judgment should not pass upon you ? did you think such works as yours would satisfie Iustice , when if you had done better , and kept the whole Law for the greatest part of your life , yet you had done but your duty , and the sins of your youth were enough to sink you into Hell ; but was any of your righteousness perfect ? did you think to merit Heaven by such works ? do you think you deserve a Crown of Glory for your civility , or morality ? where have you a promise of it ? and if you had no promise , could you think you should ever attain it ? what , is your mouth stopt , and are you speechless now ? Take them Devils , binde them hand and foot . 18. Come forth all yee Hypocrites . who have made a show of Holiness ; and have born the name of zealous Professors of Religion ; but have been acted by carnal designes and principles ; who have used religion as a Cloak for your covetousness ; who followed me only for the loaves , who have been hollow at heart ; rotten at the Core ; painted Sepulchres ; blazing Comets ; wandring and falling Stars , for whom the mist of darkness is reserved for ever : what did you mean by your showes and outward appearance of worship and service ? did you think that the all-seeing , heart-searching God , judged according to outward appearance ? did you think that lip-service , and bodily exercise would be accepted by him ? or was it acceptation only with Men which you sought after ? that reward you had , and can you expect any other reward , when you did not desire it , nor design it ? and what doth it , can it now profit you , that Men accounted you religious ? will their esteem of you procure pardon and salvation for you ? could you be content to cast away and loose all your external services for want of sincerity , and an internal living principle ? did not you think that all your services would rise up one day in judgment against you ? did not you affront the highest Majesty by the mockery of your shew-worship ? did not be very well understand which way your heart went , when you seemed must devout ? was not be acquainted with the secret lusts which you harboured in your heart , and secret way of wickedness which you walked in , when you made a show of mortification , and self-denial , and a holy , and strict conversation ? were you not warned against hypocrisie , and told how odious it was unto God , and that hypocrites portion would be in utter darkness , where there is weeping , and weiling , and gnashing of teeth ? Take them Devils , binde them hand and foot . 19. Come forth all yee Back-sliders and Apostates from me and my wayes ; You that turned back to wayes of prophaneness , and open wickedness , after some time of profession , and joyning your selves with my people ; was my service so burdensome that you could endure it no longer ? was the way to Heaven so unpleasant , that you would walk no longer therein ? after some tryal in show of me , did you prefer and make choice of the Devil before me ? after some washing your selves , would you wallow in the mire again ? after heaving some vomit off of your stomack , would you again lick it up ? after some sweepings and dressings would you open the door , and let in seven worse spirits to defile your hearts ? after you seemed to be escapèd , were you again entangled ? would you needs put your foot again into the snare , and binde your selves in fresh bonds of sin ? did you prefer the company of the wicked which were going Hell-ward , before the company of my people , which were going Heaven-ward ? could not you now wish that you had held on , and held out with them unto the end ? would not you have rejoyced if you had now been found in their society ? did you repent of your repenting , and do you not now repent of your back-slidings ? were not you told , if you drew back , my Soul would have no pleasure in you ? And you that have turned aside from me and my wayes , into wayes of errour , that suckt in damnable Heresies from faise Teachers . Did you not know that there were damnable Heresies , as well as other damnable sins ? were you not warned that Sathan sometimes appeared as an Angel of light ? would you so quickly turn aside after some workings and strivings of my spirit with you , and some hopes which you gave of your conversion and reformation ? did not you perceive how Sathan lay upon the catch , so soon as you began to be awakened , to prejudice you against the truth , and draw you aside in another way to serve him ? did you not understand the mysteries of his delusions ? if you had heartily loved the truth as it was in me , would you have been so deluded ? was not deep humiliation and mortification of every last too hard a Doctrine , and therefore you chose such as would give you more scope , and liberty , and shroud your lusts under some other name , and terme your hatred and anger against my people by the name of zeale for my glory ? did you think if you gave Sathan one hold , that it would not be sufficient to undo you ? had you stuck close to my Ministry and Ordinances , would you have been so deluded ? did you think your selves wiser than my Ministers , so soon as you got a little glimmering of light ? could you so readily open your eare to slanders , and receive prejudices against them , through Sathans and his Instruments perswasions , to the shipwracking of your own Souls ? did you not finde how wavering and unsteady you were , how like Children tossed too and fro with every wind of Doctrine , when once you forsook my Ministry , which I appointed for your establishment ? did you conceit that you might live above Ordinances in the World ? did you imagine to get into a higher forme , when you went forth of my School ? and when you expected perfection most , were not you more imperfect than before ? when you fancied a clearer light , were not you most full of darkness ? when you thought your selves so holy , as none like you , and none must be holy but those of your way ; were not you most unholy , and like a smoke in my nostrils ? could I accept of your worship out of the way of my Ordinances and Institutions ? when you thought your selves must guided and acted by the spirit , was it not a spirit of delusion ? did my spirit lead you , and act you in a way which my word did not allow of ? were not you the renders and ●●●rers of my Church ? was it not by reason of you that the wayes of truth were evil spoken of by evil Men ? were not those without prejudiced against my very wayes , because of your delusions , which made so forward a profession ? suppose I permitted some of mine to mistake in circumstantials , was this a just excuse for your errours in fundamentals , when the word was open for you to inform your selves in the truth ? did not you wrest the Scriptures to your own destruction ? suppose you denied your selves some things , were they those things that I commanded : suppose you suffered some things in your way , do you hope for a reward for sufferings , which I never called you unto , and which did but so much the more harden your party , and promote your delusion ? did you know what a snare you were hampered in , so soon as you put your foot into the way of errour , and turned aside from that old strait , narrow way of my Word and Ordinances , which have brought so many to Heaven ? were not you in a greater unlikelihood of being called effectually , than Drunkards and Adulterers , and the most vicious , who lay more naked to the blow of the Word , and were more ready to receive instruction ? you were more forward to reprove my Ministers , than to receive my Ministers , and conviction from them ; you could call them Antichristian , and false Prophets , though they adheared to and maintained nothing , but the truths of my word ; and when I gave them so many seals of their Ministry in the conversion of many Souls ; you could call them self-seekers and hirelings , though they gave such evidences of self-denial , and many of them forsook all that they had , rather than they would make a breach upon their consciences ; you could , some of you , emrench upon their office , though you had no call , nor commission from me ; you had the Scripture to discover to you the right way , but you shut your eyes against the light , and ch●se wayes of darkness , and is it not sit that you should go to the place of darkness . Take them Devils , binde them hand and foot . 20. Come forth all yee Impenitent Persons and Unbelievers , all yee that have not yielded obedience to the Gospel ; were you not called to repentance by Ministers , and the spirit in Ordinances ? and when a stiller voice was not heard , were you not called louder by God in his Iudgments ? did you not know , that except you repented , you would certainly perish ? that iniquity would be your ruine , unless your heart were broken for it and from it , and yet were you , though you lay under the guil● of so much sin , could you be so impenitent and hard-hearted ? were not you called to me by the voice of the Gospel ? did not I call you and stretch out my hand all the day long to you ? did not I stand at the door of your heart , and wo● hard for entertainment ? and yet could you shut the door against me , though you had so much need of me ? had you not commands , and encouragements to believe ? could you rationally desire firmer ground and footing for your faith ? did not you give God the lie by your unbelief ? have you not hereby fastned the guilt of all your other sins upon your selves , which I was willing to take off from you ? would any sin against the Law have condemned you , had you turned from it , and yielded obedience to the Gospel ? were you not foretold of the wrath to come , and yet would you not flie from it ? were you not pr●ffered a Saviour , and yet would you not accept of him ? had you not treasures opened before you , end would you not look after them ? were you not shown the way to Heaven , and would not you walk in it ? how can you escape , that have been guilty of disobedience to the Gospel ? Take them Devils , binde them hand and foot . Christ at the day of Judgment will convict the whole ungodly World , especially those who have lived under the sound of the Gospel ; their crimes will be made manifest and evident , and every mouth will be stopped , when they are found guilty before him , and they cannot deny it : then the wicked will be speechless and stand after their full conviction like so many Rogues in Chains before the Judge : And think now with your selves what the behaviour of the wicked will be , when they are thus convicted of their sins , and are ready to receive their sentence ; I believe some of you have seen Malefactors at the Bar , when the Jury hath found them guilty , and the Judge hath been proceeding to give the sentence of Death , how their countenances have changed , and their joynts trembled , and unexpressible horrour seized upon them ; but O the dread and terrour that will be upon the spirits of the wicked , when they are convicted of sin by this Judge ! and with what trembling expectations will they wait for their sentence ! 7. And this is the seventh particular to spea● concerning the Sentence , which the Lord Jesus Christ will pass upon the wicked in Judgment , see Matth. 25. 41. Then shall he say unto them on his left hand , Depart from me yee cursed , into everlasting Fire , prepared for the Devil and his Angels . Depar● from me ! yee that have formerly said in your hearts unto me , Depart , we will not have thee 〈◊〉 reign over us : that have said to my Minister● Depart , we wil not hearken to your words ; that have said to my Spirit depart , we will not yield to thy motions . Now depart ! depart from me , yee that would not come unto me ; yee have often been called and invited to come , but yee refused , now depart ! yee shall not have one Call more ; you shall not have one proffer of grace more fo● ever ; Depart ! never shall yee hear my voice any more ; never shall yee see my face any more ▪ Depart ! be gone out of my sight : Depart from m● yee cursed ! as yee cared not for blessing , so sha●● it be far from you ; as ye loved cursing , so shal it be unto you ; Depart with the curse of the Law , with the curse of the great God upon you ; let the curse of God cloathe you like a garment , and bind you like a chain ; let it enter into your flesh and bones like Oile , to enrage so much the more the flames of Hell about you ; and let it pierce into your soul , and fill you with horrible anguish ; Depart from me ye cursed into everlasting fire . Ye shall not depart into your old habitation to spend an eternity in sinful sensual pleasures ; no , Depart into torments , Depart into Fire , into the fire of Hell ; into the burning Lake ; into Tophet ordained of old for you , into a stream of Fire and Brimstone , enkindled by the breath of God ; Depart into everlasting Fire ; Go dwell with devouring Fire , and inhabit everlasting burnings : Depart into everlasting Fire , prepared for the Devil and his angels ; ye served the devil and divers lusts , whilst you lived in the world ; now go and live with the Devil and his angels in Hell fire for ever , partake of the torments , primarily prepared for him , and belonging also to you , because ye belonged to his Kingdom . And when the sentence is irreversibly pronounced by the Judge upon the wicked , O what direful shreeks will they give forth ! With what horrour will they cry out , How shall we be able to endure the devouring flames , and everlasting burnings of Hell ! Thus have I done with the Judgment it self , both of the righteous and the wicked , at the appearance of Jesus Christ. CHAP. IX . 2. THe second thing is to speak of the execution of the Sentence pronounced upon both in Judgment , which you have spoken of together , Matth. 25. 46. And these shall go away into everlasting punishment , but the righteous into life eternall . 1. Concerning the execution of the Sentence on the wicked . These shall go away into everlasting punishment . Here I shall speak , 1. Of the wickeds going away . 2. Of their going into punishment . The former doth imply the punishment of loss , the latter their punishment of sense . 1. The wicked , when the Sentence is pronouned , shall go away ; and here I shall show , 1. From whom they shall go away . 2. From what they shall go away . 3. The aggravations , or vexing considerations , which Gospel-sinners will have in their going away . 1. From whom the wicked shall go away . 1. They shall go away from Iesus Christ ; the righteous are at his side , and shall remain with him ; but the wicked shall go away from him ; the righteous shall go with him , and abide with him , where he is , there they shall be also ; they shall be for ever with the Lord ; but the wicked , must go away , and be eternally separated from his presence . The righteous shall behold his glory , and share in it ; they shall see the smiles of his face , and be entertained by him with unexpressible love ; but the wicked shall be thrust out of his presence with frowns and indignation ; it will be one great part of the misery of the wicked , that they shall go away from so glorious a person as the Lord Jesus Christ. 2. They shall go away from the Saints ; now some of them are mingled with Gods people , the Tares and the Wheat grow up together ; the sheep and the goats feed in the same pasture ; and though it was bitter to the wicked to dwell with the righteous , because of the contradiction , which was in their lives , to their lusts ; yet then it will be more bitter to them to be excluded their society , because then they will perceive their excellency with admiration : when they see them shine with such beauty , and rejoyce with Songs of triumph , and they must be gone away from them ; this will fill their hearts with racking envy , and torment them unspeakably . 2. From what the wicked shall go away ; they shall go away from happiness , from the happiness of heaven ; the doors of heaven shall be shut upon them ; they shall see Abraham , and Isaac , and Iacob , and many come from the East , and the West , and the North , and the South , even an innumerable multitude of all kindreds , and Nations , and Tongues , and enter in and sit down in the Kingdom of God , and themselves thrust out , and thrust down to Hell. 3. Concerning the aggravations , or vexing considerations , which Gospel sinners will have in their going away ; as the sin of those is more hainous , who sin against the light of the Gospel , than of those who sin only against the light of nature : so their punishment will be more severe ; all shall be beaten , but these persons with many stripes ; as there will be degrees in glory ; though all will be filled with glory , yet some will have a larger capacity : so there will be degrees of torment and misery , all shall be filled with torment , but some will have a larger capacity , especially Gospel sinners will have stings beyond what heathens will be capable of in their punishment of loss ; when 1. They shall have a clear discovery of the glory and happiness which they have missed ; now they hear of heaven and the happiness which the Saint● shall have in the vision and fruition of God ; but there is a vail of unbelief upon their minds , that they do not apprehend such a happiness as is spoken of ; they have mean thoughts of God , and of Heaven : they think there is no heaven like the earth ; and no happiness like the fruition of the creatures ; no glory like the glory of the world , no treasures like earthly treasures ; and no delights like those which they finde in the objects of their sense : but when their portio● in this life shall be spent ; and the good things which they enjoyed shall be taken away from them ; when their honours shall vanish like smoke , or a thin vapour ; their riches shall flie away like an Eagle , or sail like a ship out of their ●ight ; when their sensual delights and pleasures shall fail them , and die like sweet flowers in their hands ; when the bright cloud of earthly things , which shadowed the glory of heavenly things from their view , shall be blown away , and the vail shall be torn in pieces which was before them , and hindred them from looking into the Holy of Holies ; and the scales shall fall off from their eyes : In a word , when the heavens shal● pass away with a great noise , and the elements shall melt with fervent heat , and the earth , with the works thereof shall be burnt up ; and they shall be awakened out of their long sleep in their graves , and shall be summoned before the tribunal seat of Christ , and stand there stripped and quite naked of all their enjoyments in the world , which they had set their hearts upon ; and they shall be examined and condemned for their sins ; then , then their eyes will be opened , and they will clearly see their mistake of happiness ; then they will perceive and be fully perswaded of the fulness of joy and unspeakable pleasures at the right hand of God , the least taste of which would ravish their hearts ten thousand times more than all the full draughts , which they have taken in the sweetest of all their sinful delights : I say , they shall see this happiness , and that which will vex them to the heart will be , that they shall only see it , not injoy the least share in it . O what high apprehensions will they then have of the glory of Heaven ; they will see the Crown which will be put upon the head of the righteous , which will have more worth then in their esteem , than all the Crowns and Scepters of the greatest Kings upon the earth ; then they will be clearly convinced that the choicest treasures were in Heaven , and the sweetest delights were to come , and the thoughts of missing this Crown and glory , such treasures and sweetness , will tear their very hearts : they must go away from heaven and happiness . 2. In going away they shall remember the capacity which they had once of obtaining this happiness ; if they had been bruits indeed , and had capacity for a sensitive life only ; and grace and glory had been removed so far beyond their reach , that it had been impossible for them to attain it ; it would not much trouble them to lose it , whatever other miseries they should endure ; but they were capable of the beginnings of Heaven in the life of grace , and the compleating of their happiness in glory ; they will remember that they had souls endued with reason , and hereby advanced to a higher capacity than beasts ; that they had minds capable of divine contemplation , and hearts capable of divine affection ; that they had wils which might have chosen God for their portion , and Heaven for their heritance ; that they had desires , and loves , and hopes , and joyes , which if they had wrought-god-ward , and Christ-ward , as they did toward the creature , if they had wrought upward , and heaven-ward , as they did downward and towards the earth , and earthly things , they might have been happy for ever ; they will see that others , who had the same natures , as they had , and were guilty at first of as great sins , as they had committed , yet repented and turned , believed and reformed , were changed and saved ; and with unexpressible vexation they will think that thus it might have been with them , if they had not been fools , if they had seriously endevoured to fill up the capacity , which God hath given them . 3. In g●ing away they will remember the proffers which they had of this happiness ; that they lived in places where the light did shine , and the Gospel did sound , and Christ was preached and tendered with all the benefits of his purchase ; they will remember how often they were called to repent , how earnestly they were entreated to be reconciled ; they will remember the discoveries , which were made to them of future glory , and the invitations which they had to come unto Christ that they might have pardon and life , and partake of the inheritance of the Saints in light ; all which was little regarded by them ; they will remember how long , and how loud Christ knocked at the door of their hearts for entertainment ; that he knocked by such a Sermon , such a motion of the Spirit , by such a judgment , such an affliction , such a deliverance ; and yet that they barred the door , deafned the ear , and if they did not fully resolve to keep him out , yet they put him off with such redious delayes , untill on a sudden death knocked at their door and broke it open , and drag'd them away to Hell before they had given entertainment unto Jesus Christ , and had provided an eternal habitation for their souls : they will then remember the opportunities and seasons of grace , which once they enjoyed ; that once they had a Day , a Day of grace , and that with some of them it was a long Summers day ; and that they had calls at the first hour , and the third hour , and the ninth hour , and at the eleventh hour , and that all the day long God stretched forth his hand unto them ; but they did not know the day of their visitation ; they were more foolish than the Crane and the Stork , and the Swallow , they did not understand their appointed time ; they did not mind the things which belonged to their peace , untill they were hid from their eyes ; they slept in the harvest , they loitered away , and sinned away their time , and wasted their day , in which they should have made provision for their souls : O how will they be then ready to tear themselves in pieces , that they should neglect so great salvation , in the day when salvation was attainable ? yea , that they should refuse the proffers of grace , and pardon and peace , and life and happiness , which in that day were so frequently and earnestly made unto them : then they will wish that they had opened their ear and heart , that they had regarded and accepted such gracious proffers , whatever they had neglected or parted withall : then they will wish they had imbraced and improved the opportunities which once they had for prayer , and hearing , and attendance upon Gods Ordinances ; that they had been in the Church , when they were in the Ale-house ; that they had associated themselves with Gods people , when they frequented the company of the leud , and ungodly ; that they had been upon their knees with grief confessing sin ; when they took so much delight in the commission of it ; that they had taken time from their sports to make their peace with God ; that they had worshipped God in their Closets , and worshipped God in their Families , and laid up for themselves treasures in Heaven ; and horrible will their vexation be that they did not so . 4. In going away , they will remember for what it was that they refused this happiness ; that it was only for the satisfaction of some foolish and unprofitable lust : If two Kingdomes of equal worth and glory were proposed to a Mans choice , it would not trouble him that he had refused the one , to obtain the other ; but if a Man were to chuse whether he would be a King or a slave ; if he should refuse the former , and chuse the later , when he came to feel the misery of his bondage , this would trouble him , more than the bondage , that he might have avoided it , that he hath chose this thraldome , and parted with a Kingdome for it : they will then perceive that they have chosen to be slavesunto sin , and Sathan , rather than to be Heires unto the Kingdome of Glory ; I know that though now they are slaves , and serve divers lusts , and though their bondage is a thousand fold worse , than if they were Vassals to the cruellest Tirant upon Earth ; yet they are not sensible , neither are they weary of their bondage ; because their wills are in thraldome , and their affections are captivated ; and though heirdome to the glory of Heaven , be the choicest priviledge upon Earth , and most desirable ; yet they do not desire it , but prefer their slavery before it ; because they are blinde , unbelieving , besorted sinners , and judge of things according to sense ; yet on the day of Christs appearance , all things will appear with a new face , and they will look upon things with a new eye ; they will then perceive that they were slaves all their dayes ; and that there was no such drudgery as that which they were employed in ; and that there was no such glory and happiness , as that which they refused , and foolishly cast away ; then it will sting them indeed to remember that they have chosen rather to do the work of the Devil , and yield obedience to the basest lusts , for which they must now be repayed with the wages of death and eternal misery , than to do the work of the Lord , who would have rewarded them with eternal life , and a Crown of glory and immortality . Then they will say , What profit have we got by those things , whereof we are now ashamed ! What fruit doth all our labour and toile in the World now yield unto us ? What are we the better for our riches and great estate on Earth , for our honour , and high esteem amongst men , for our luscious pleasures and delights , ( now vanished and gone ) which we bought at so dear a rate , as the loss of our precious and immortal souls , and the forfeiture of an Inheritance in the kingdome of Heaven ? Then they will cry out , O bewitching World ! O deluding Devil ! O deceitfull hearts and lusts ! O what fools and mad-men have we been , that we should trample Iewels under our feet like Swine , and in stead of them , put dross and dung into our Cabinet ! that we should so greedily drink the sweet poison of sin to the bane and ruine of our souls ; and refuse to taste of the Cup of salvation , which all our dayes was held forth unto us ! Then they will cry out of their voluptuousness , their covetousness , their pride and haughtiness , and the like lusts , which have kept Christ out of their hearts , and kept them out of the Kingdome of Heaven . 5. In going away , some of them shall remember how neerly they missed of this happiness ; that they were almost perswaded to be Christians , in deed as well as in name , and to accept of Christ upon his own termes ; that they were not far from the Kingdome of Heaven ; that they were come even within fight of the Heavenly Canaan , and yet died in the Wilderness ; that they were come even to the Gate of the new Ierusalem , but finding it too strait for them , and the luggish of their sins together , there they stuck and could not enter in ; that they climbed up a great way of the Hill to Zion , but did not reach the top , and tumbling down , their fall was the greater ; they will remember the means of grace which they enjoyed ; the Ordinances which they sate under ; and the treaties which the Lord did make with them by his word and spirit , about their life and salvation ; and the carriage of their hearts towards the Lord in those treaties ; some of them will remember what convictions the Lord wrought in them of sin , and what tremblings of conscience , for fear of Hell and wrath to come ; and if they had followed that preparative work , they might have quickly been acquainted with Christ , and escaped the misery which they feared ; but they ●tifled convictions , and shook off their troubles , they shut their eies against the light , and stilled the noise of their consciences , and calmed their spirits with the delights and pleasures of the World ; and so grew more hardned in sin than before , and gave such repulses to the spirit , that the spirit quite departed from them : Others will remember that they were perswaded to ascend some steps higher , under the Ministry of the Word : when they were reproved for such and such gross sins , which they lived in the practise of , that they could have no ease in their consciences , until they had broken off that wicked course ; that they left off their drunkenness and their swearing , their uncleanness , and unrighteous dealing ; and were in a great measure reformed in their lives ; but there were some lusts in their hearts which they hugged secretly , and delighted in , and could not be perswaded to leave , which were their undoing : pride , revenge , uncharitableness , covetousness , or the like remained in their reigning power , which were inconsistent with the power of godliness : others will remember what profession they made , and that they went with some kinde of gladness in the company of Gods people , unto his House and Ordinances , and heard the Word , and received some impressions thereof ; yea obtained some kinde of graces under its influence ; that they had a kinde of righteousness , repentance , faith , desires , love , joy , hope , that they had some tastes of the heavenly gift , and the powers of the World to come , and thought themselves as fair for Heaven as the best , and who ever missed , that they should not miss of glory : but O the confusion and vexation , which will be upon the spirits of these Persons when the Lord Jesus shall disown them , and shut them out of his Kingdom● ; O what tearings of heart will they have , when they perceive that they were mistaken , and finde themselves disappointed of the happiness which they had such hopes of , and confident expectations to obtain : when they finde that their silver was but dross , and their graces were counterfeit , and not of the right stamp , that they had not the Image and superscription of Christ upon them ; when they remember that they had a righteousness , but it was like the morning Cloud , which the wind of affliction or temptation had driven away ; that they had some repentance , but it was leg●l , not Evangelical ; that the teares they had sometimes shed for sin , were like the early dew , which the bright Sun of prosperity did quickly dry up ; that they had a faith , but it was a temporary faith , which wanted deep rooting in the heart and what ever flourishing fruit it quickly sent forth ▪ yet the hot Sun of persecution did wither it , that i● came to nothing when they were put upon the Trial ; that they had desires after Christ , and the favour of God and spiritual things ; but they we●● but faint velleities , they were like the untimely birth of a Woman , which never came to any perfection ; that they had love to God in show , or it may be at some time a passionate glow of heart under an Ordinance , which was not enkindled by a spark falling down from Heaven upon them , blown up by the spirit of God ; but a false or more inferiour Fire , which arose from a sympathy with Ministers or other Christians in the more inferiour workings and expressions of their love , which in the sincere arose from the right principle ; that they had some kinde of hope , but it was like a spiders web , broken quickly to pieces , or swept down by the beesome of destruction with them into Hell ; that they had some joyes ; but they were flashy and ungrounded ; some tastes arising from misapprehensions of Gospel-priviledges , and misapplication of Gospel-promises , all which did quickly vanish and come to nothing : They will finde , if not before , be sure at that day that they were mistaken , and have lost all their pains and labour , for want of a thorow work of grace ; for want of soundness at the root ; for want of hearty sorrow , deep humiliation ; good-grounded , and deep●rooted faith : supream love ; well-bottom'd hope ; universall reformation and mortification of the deeds of the body ; that none of their actions were accepted by the heart-searching God for want of a right principle and end ; now when these Persons are sentenced to Hell , and are going away from Christ and the glory which once they had hopes of , and were so near unto , and had they gone but a step or two further , they might have attained , O with what unconceivable grief and curtings of heart will it be ? they will remember then that they did seek to enter in at the strait Gate , and they will wish with all their hearts that they had striven , that they had taken more pains , that they might not have missed and fallen short of salvation : possibly then with unutterable anguish they may say , There is a glorious Inheritance in Heaven , which we are now , departing from , we often prayed for it when we were upon the Earth ; and if we had been sincere and fervent , if we had resolved to take the place by storme and would not have been denyed , we might have got it ; we have read of it in the Word , and heard of it in Sermons , and it hath been proffered to us freely ; and if we had renounced the World , and forsaken sin , and chosen it for our portion , we might have had it ; we parted with some sins , if we had left all , it should have been ours ; once we had some hopes of it , when we had some taste of it , and had done some things to obtain it ; and if we had gone a little further , we might have indeed obtained it ; if we had taken pains with our hearts before God to get them raised to things above ; if we had denyed our selves , and mortified our members upon the Earth ; if we had cast away all our transgressions , and c●st away our own righteousness , and rowled our selves wholly upon Iesus Christ , and acted faith upon him and the promises of this Kingdome , and walked in the narrow way which we seemed to walk in , we might now have been made passessours hereof , and shined amongst yonder glorious Saints , some of whom were our companions , and hoped for our company , and wonder to see us separated from them ; But alas we were sloathfull and careless ; we were unwatchfull and idle ; our pains was more to appear religious , than be religious ; we had some lusts which lay nearer our heart than Iesus Christ ; we did some things with seeming vigour , but carnal motives were the chief incentives to our duties ; and how ever lifeless , faithless , and empty of true grace they were , yet we trusted in them , and made them our Saviour , and never were brought clear off from our own bottome , unto a closure with Iesus Christ , and we have fool'd away our salvation , and made our selves unworthy of eternal life . Deservedly , deservedly do we lose this crown ; for our folly ! O that we had been sincere , and thorough Christians ! 6. In going away it will sting the wicked to think that now this happiness of Heaven is irrecoverable , once they might have obtained it , and that upon easie tearmes ; yea after some refusals of it they had fresh proffers and invitations ; the door of mercy , and gate of salvation and glory stood open a long time ; but now the door is lookt upon them , and will never be opened more ; they must go away without any hopes of ever entering into the new Ierusalem , or obtaining the least degree of the happiness of the Saints ; they must bid adieu unto joy and comfort for ever . These considerations will sting Gospel-sinners in their going away . Thus concerning the first particular in the execution of the sentence on the wicked , they shall go away . 2. They shall go into punishment , and here I shall speak , 1. Of the punishment which they shall go into . 2. Of their entring into this punishment . 1. Concerning the punishment which the wicked shall go into . Take two or three places of Scripture which set forth this punishment , Matth. 25. 41. D●p●rt yee cursed into everlasting Fire , Mark 9. 43 , 44. Then to go into Hell , where their worm dyeth not , and the Fire is not quenched . Rev. 14. 10 , 11. They shall drink of the Wine of the wrath of God , which shall be poured out , without mixture , into the Cup of his indignation , and be tormented with Fire and Brimstone , and the smoke of their torment ascendeth up for ever and ever . The punishment then will be Gods wrath , which the damned shall drink of , so as to feel the immediate impressions thereof upon their souls ; and Fire and brimstone kindled by the breath of God , the impression whereof they shall feel upon their bodies ; but what tongue can express the punishment of the wicked in Hell ? if some expressions in Scripture concerning it be metaphorical , surely they fall short of what the real punishment will be ; the drops and sprinklings of Gods wrath here are but small in comparison with the Ocean , which the wicked shall be cast into : the top of the Cup hath nothing of the bitterness which they will finde in the dregges : never was there such a Fire on Earth , as the Fire of Hell ; never was there such a pain endured by those which have undergone the more exquisite torments ; as the pains and torments which shall be inflicted hereafter upon the damned . Yet , though we are not able here to conceive how dreadful this punishment will be , we may conceive it to be unexpressibly more dreadful than any punishment on Earth ; if we consider , 1. The Inflicter of it . 2. The subject of it . 3. The properties of it . 1. Concerning the Inflicter of the punishment which the wicked shall go into , and that will be the most holy , just , powerful , and sin-revenging God ; the wicked will then fall into his hands immediately , and O how fearful a thing will it be to fall into the hand of the living God ? Heb. 10. 31. Wicked men now have no fear of God before their eyes ; though their sins and affronts to God be great ; and his anger and displeasure against them be great ; yet because his goodness and patience towards them is also great ; because he keeps silence , and doth not speedily execute his vengeance upon them ; therefore they are secure , and insensible of his displeasure ; and have slighter thoughts , and lesser fear of him , than of weake dying worms like themselves : but when their eyes shall be opened , at the last day , and a discovery of God shall be made unto them in his infinire Majesty , and greatness , and power , and holiness , and fiery indignation against them : O how fearful then will it be to fall into his hands ? It will be very sweet to fall into the arms of his Love ; but very dreadful to fall into the hands of his displeasure ; when God doth execute his vengeance himself , he will do it very terribly , especially if we consider , 1. That he will glorifie his infinite wisdom in the punishment of the damned , which will contrive such tortures for them , that if all the men in the world should joyn their wits together , and take to their help all the Devils in hell , they could not invent the like ; dreadful ingredients will his wisdom finde out to put into the cup , which he will put into the hand of the wicked to drink . 2. That he will glorifie his infinite power , he will make bare his arm , and smite with an infinite force ; the blow of a childe will take little impression , but if a Goliah smite with a Goliah's sword , he will smite to the ground ; the weightier the hand , the heavier the stroke ; there is more difference between the power of God and the strongest creatures , than between the strongest creature and the weakest childe ; It would be dreadful to be delivered up to the power of some strong fierce and cruel creatures : what will it be to be delivered up to the power of the omnipotent and most furious God. God will glorifie the power of his anger in the destruction of the wicked , Rom. 9. 31. What , if God willing to show his wrath , and to make his power known , &c. God will show what his power can do in the punishing of the wicked ; his last work of power in punishing , will be as glorious as his first work of power in creating ; and he will glorifie the power of his anger in hell , as he will glorifie his goodness and love in heaven ; in heaven he will open the treasures of his love , and in hell he will open the treasures of his wrath . God will inflict the punishment . 2. Concerning the subject of the punishment which the wicked shall go into , and that will be both soul and body . 1. The souls of the wicked will be punished ; not only with the loss of the glorious and comfortable presence of God , and the happiness of heaven ; but also I conceive that they will be fille● with anguish through the impressions of Gods wrath upon them ; they will be filled up to the brim with the fierce wrath of God ; the Arrows of the Almighty will be shot up to the head in them , and pierce them thorow and thorow ; we read Rom. 2. 8 , 9. Of indignation and wrath , tribulation , and anguish , which at the day of wrath shall be upon every soul that doth evil . The impressions of Gods indignation and wrath on the soul will effect tribulation and anguish : such wounds they will have in their spirits , as will be unsupportable , such tribulation as will be horrible , such anguish as is inconceivable , when the hand of the Lord is upon them , when they see the frowns of his brow ; when he strikes them with the blow of his anger . Christ tasted the bitterness of Gods wrath in his soul , for the sins of others , which caused his bloody sweat in the garden , and such roarings upon the cross : O how bitter will the wrath of God be to the wicked , when their souls taste of it for their own sins ; It will be Gods wrathful presence , which the souls of the damned will feel the impressions of , which will make Hell to be Hell , as it will be the glorious and comfortable presence of God , which the souls of the righteous will feel the impressions of , which will make Heaven to be Heaven . 2. The bodies of the wicked shall be punished , they have been sharers in sin , and they must share in torment ; they must lie in the Lake of fire and brimstone , Rev. 21. 8. the torment of the bodies of the wicked will be dreadful ; besides the impression which the anguish of soul will make upon them , they will have their own proper torment , through the sense of the fire which will be kindled about them , and burn more horribly than Londons fire did , when it had got into the heart of the City ; their torment will be greater than if scalding lead were poured into their bowels ; than if they were torn in pieces with wild horses ; than if their breasts were ript up , and their heart were pluckt out with burning pincers ; it will be worse than if they were cast into a caldron of boiling pitch or lead ; or put into Phalaris Bull , or Nebuchadnezzars fiery Furnace : the torture of the damned's bodies will be far beyond the sharpest pain now incident to humane nature by racking diseases , or have been inflicted upon any of the children of men by the most cruel tyrant ; for the bodies of the wicked when raised again , will be strengthned unto a greater capacity for punishment , when they will be made incorruptible and immortal , and punishment will be the end of their resurrection ; but more of this punishment under the properties . 3. Concerning the properties of the punishment which the wicked shall go into . 1. It will be universal , it will not onely be in soul and body , but also in every part of both : in every faculty of the soul , in every member of the body : O the black thoughts ! the dismal apprehensions ! the grisly fancies ! the heavy griefs ! the sinking fears ! the dreadful terrors ! the hellish gripes ! the utter despair ! the horrible anguish , and confusion ! which the soul will have , when the wrath of God shall be poured in upon it like water ; the wicked will not only be in hell , but they will have a hell in themselves ; in their consciences , they will have a never dying worm , which will gnaw and tear them ; they will have a storm in their spirits raised by the winde of Gods wrath , which will blow most fiercely upon them ; every faculty of the soul will be afflicted according to its capacity : and every member of the bodies of the wicked will be tormented . O how will their eyes glare ! their tongues roar ! their hands and feet fry ! their flesh rost ! no part will be free from the devouring flames of this horrible burning Fire , There are many diseases which the body is exposed unto in this world , but very seldome do they meet together in the same subject ; if the head ake , the members may be free ; if the foot be pained , the hand may be at ease , and ready to contribute some relief unto the pained part ; and if the body be sick , the soul may give some consolatory arguments to alleviate the irksomeness of the disease ; but in hell the punishment of the wicked will be universal , it will be in every member of the body , and every faculty of the soul. 2. The punishment of hell will be extream ; the souls of the wicked will be filled with anguish , as full as they can hold ; their capacity will be larger , and they will be filled up to the height of their capacity ; and their bodies also will have the most exquisite pain , as it is possible for them to endure ; their sense of pain will be quicker , and their strength to endure pain greater ; and their pain will be in the uttermost extremity : some pains of the body here are not very acnte ; and some troubles of mind may well enough be born ; but any disease in extremity is very irksome ; the pain of the head , or the tooth in extremity , the gout , stone , chollick in extremity ; especially the troubles of the mind in extremity , will make a man weary of his life ; but to have every part afflicted in extremity , and the uttermost extremity , and that beyond our now capacity or conception , this will be very dreadfull . 3. The punishment of the wicked will be continual , without any intermission or alleviation ; the wicked will have no rest day nor night , Rev. 14. 11. there will be nothing but weeping and wailing and gnashing of teeth , Matth. 22. 13. The most painful diseases here have their fits , which do not continue long ; the diseased finde after their fits some ease and asswagement ; they have intermissions sometimes ; some lucida intervalla , lightsome intervals ; but the wicked in hell will have no ease or asswagement ; no lightsome intervals of their grief and pains ; there will be no mixture of comfortable ingredients in the cup of God's wrath , which the damned must drink of ; there will be but one fit in their disease , and this fit will alwaies be at the height ; they will not have the least drop of water to cool so much as the tip of the tongue , which shall be tormented in flames ; their grief will not have any allay , they will not have one comfortable thought , no eye to pitty them , none to bring any relief unto them : O how bitter will their sins be to them ; here they are but bitter sweets , then they will be nothing but bitterness , and gall , and worm-wood , unto them ; Their punishment will be continuall . 4. The punishment of the wicked will be remediless ; there will be no escaping or flying from the wrath of God ; now sinners may flee from the wrath which is to come ; but when it is once come , and hath got hold on them ; it will hold them down , so that they shall never get loose from it : now they may agree with their adversary upon the way ; they may make their peace with God in this world ; there is no sin for which they may not obtain a pardon , but the unpardonable sin against the Holy Ghost , which carries men away from God ; but hereafter in hell there will be no more sacrifice for sin ; the Saviour of mankind will be their judge , and pass an irreversible sentence of condemnation upon them ; it is possible now for the wicked to be delivered from this punishment , but it will be impossible then to be delivered out of it ; their punishment will be remediless . 5. The punishment of the wicked will be eternal , hell fire will be unquenchable , Mark 9. 43. everlasting , Matth. 25. 41. the smoak of the torment will ascend up for ever and ever . Rev. 14. 11. This eternity of punishment will be a fearful aggravation of it ; If you saw a malefactour torn to pieces with wilde horses , or thrown into a fiery furnace , and there burned to ashes ; you would say that either of these were dreadful punishments , though the pain possibly might not endure a quarter of an hour , for death concludes all bodily pains here : what then will it be to endure the torments of hell for ever ? a small pain , if it should last long , would be very irksome ; much more some racking pains by the stone , strangury , gour , cholick , and the like , if they should continue for a year , or a moneth together , how miserable would they make the life to be ? yea , if a man should hold but one of his fingers in the fire but for a day , it would afflict him more , than all outward comforts could delight him ; the torments of Hell will not be in one part only , but in every part ; not in a weaker degree , but in the greatest extremity ; not for a day , or a month , or a year , but for ever ; the wicked will be alwaies dying , never dead ; the pangs of death will be ever upon them ; and yet they shall never give up the ghost ; if they could die they would think themselves happy ; they wil alwaies be roaring , and never breathe out their last ; alwaies sinking , and never come to the bottome ; alwaies burning in those flames , and never consumed ; the eternity of Hel , wil be the Hel of Hel. When our Saviour endured equivalent punishment to this of Hel , for his people , it had not this circumstance of eternity in it ; there not being that need , because of the excellency of his person ; so that though the pains of Hel gat hold on him , yet they could not keep him in hold , but he brake thorow them , and triumphed over them , and could say in the conclusion , It is finished : but the damned wil not be able to break thorow their punishment ; they wil be compassed about with them , and hedged in , and shut down , and never be able to lift up the head ; never shall they say of this punishment , It is finished , for their pains wil alwaies be as it were beginning ; when they have spent the time of as many years in Hel as there are Stars in the Firmament , Sands on the Sea shore , and Moats in the Sun , their torment wil be as it were beginning , and no nearer a conclusion ; than the first day they were cast into that place . Who can express this eternity ? when we lanch forth our thoughts in the consideration thereof , we lose them quickly ; it being such a deep which cannot be fathomed , such a vast Ocean which cannot be measured ; yet a little to extend your thoughts in the consideration of the Eternity of the wickeds punishment . I shall by one or two suppositions illustrate something of the vastness hereof . Suppose that this globe of Earth on which we tread were hollow , and that it were filled with great folio Books , as full as it could hold ; and moreover there were Books heaped up upon it to fill the whole circumference of the aire round about it ; yea that the whole space of place to the uttermost verge of the Empyrean Heavens were filled with Books ; and all this vast number of Books were filled with figures in the highest degree of multiplication ; O what a number of Books would there be in the whole space of place ? what a number of figures in these Books ? and what a vast number would there be deciphered by these figures ? A bit of paper half as broad as an half penny will hold the figure of the number of as many years as have been since the creation of the World ; what then would a whole leaf of a great folio hold ? what would a whole folio hold : what then would a room full of folios hold ? but what would the whole World full of folios hold ? now if at the end of time , when the wicked go to Hell , God should fill the whole space of the World with folios full of figures of numbers ; and tell the wicked that every thousand year one of these numbers should be substracted , and promise them when all the numbers were substracted our of all these Books , they should have a release out of their torments ; they would have a small spark of hope , that after the substraction of so many millions , millions , millions of innumerable numbers , in the revolution of so many millions , millions , millions of innumerable years , yet at last there would be an end ; there would be time then set and a wearing towards an end ; yet if we could cast our thoughts so far in a supposition , that all this number of years , wherein all this number of figures were substracted by one in a thousand years were past and gone ; yea wherin they were all substracted , as many thousand times as the number of the figures in all those Books would amount unto ; yet even then the punishment of the damned would be as far from ending , as at the very first beginning of them . Yea suppose further , that there were as many Worlds as the number in the Books before supposed would arise unto ; and these Worlds should continue as many years as by this account there would be Worlds ; and all these Worlds were filled with Angels and Men ; and all these Angels and Men should be employed in nothing else from the beginning of these Worlds unto the end of them , but in conceiving numbers of years unto the uttermost conception which they could have of numbers ; what a-to-us-inconceivable number of years would there be conceived by so many Angels and Men , in so many years , in so many Worlds ? yet if all that vast number of years were joyned to the end of the time wherein all the numbers in the figures of so many before-mentioned Books , were substracted by one in a thousand years ; and these multiplied as many thousand times as numbers were conceived ; such a vast number of years would reach a great way , but they would not be so much as a haires breadth in the measure of eternity ; and if we should suppose the space of all these years too , to be spent by the damned in torments , even then their torments would be as far from a conclusion , as they were upon their first entrance into Hell. O Eternity ! Eternity ! Eternity ! how vast is Eternity ! how infinite and immeasurable ! how horrible will the thoughts of Eternity be unto the damned ! to be punished so extreamly , and that without any intermission , or hopes of a conclusion ! to fall into such a horrible Pit , and fiery Lake , and there burn for ever without any possibility of ever getting forth ! O dreadful ! O blinde World ! O sottish sinners ! that take no more care now to avoid , and get deliverance from such a punishment as this , which they are exposed unto , and will be the certain consequent of sin without repentance . Thus concerning the punishment which the wicked shall go into . 2. Concerning their entrance into this punishment ; when the whole crew of wicked and ungodly persons , together with the whole Flock of Devils are departed from the presence of Christ , and the glorious Saints ; and Heaven is now upon their backs , and Hell before their face ; and they are now come to the very mouth of the bottomless Pit , unto the Doors and great Gates of Hell ; and now they are opened before them , and unto them , and for them ; and they see the black smoke ascending up from thence , and smell a horrible stink from the sulphurions Fire , which they must be thrown into ; and when they behold the horrible slakes of Fire flashing forth from the Furnace of Hell , ten thousand times more dreadfully than those which were seen to arise from London on the Munday night ; and now begin to feel the heat ; and see others tumbling in before them , and they following of them ; and when they begin first to put their hands and their feet into the Fire ; and now they are in and covered with flames , and begin to boile and fry , and when they perceive the Gates of Hell to be shut upon them , and great Stones rowled before them which can never be removed , and great Bars put upon them which can never be broken , and they are out of all hopes of ever breaking Prison , and getting forth ; O how will they shreek , and roar , and cry out in the anguish of their souls , and torture of their bodies , Woe , woe le unto its miserable sinners ! and is this the Hell which Ministers warned us to flie from ? and yet trould we needs run our selves into such flames ? Is this the wages of our sin ? hath our drunknness , and swearing , and whoring , and lying , and unrighteous dealing , such a dreadfull consequent as this ? Is this the company we must take up our eternal abode withall ? and this the place of our eternal habitation ? must we then dwell in this devouring Fire ? and inhabit these everlasting burnings ? O miserable ! miserable ! forlorn wretches we ! would God we had never been born ! O that we had been Dogs or Swine ! O that we had been Serpents or Toads ! O that we had been the meanest Worms , or Stones , or anything without Souls who are now annihilated ! O that we had been nothing , or might be turned to nothing ! O that we could recall our time ! how would we improve it . O that it were with us , as once it was , when our being and abode was upon the Earth , when the day of grace did shine upon us , and the meanes of grace were afforded to us ! how would we pray , and hear , and watch , and strive , and live ! how would we forsake sin , accept of Christ , and deliver up our selves unto universal obedience ! But alas time is fled ! the day is spent ! the door is shut ! we are bound up in Chains ; which cannot be loosened ! we are now in torments , which cannot be remedied ; and are extream , and will never be ended ! O the pains of my eyes ! would I had none ! O the pains of my tongue ! would it were out , and I were dumb ! O the torture of my hands and feet ! would they were off , and my whole body were consumed ! O I am sick ! I am sick ! and here is no Physician ! I am sad ! I am sore troubled ! and here is none to pitty me ! my head doth burn ! my heart doth ake ! O the terrours which I feel ! O the gripes and tearings of the never dying worm within me ! But who can conceive what the thoughts and complaints of the damned will be at their first entrance into the punishment of Hell ? Thus concerning the execution of the sentence pronounced by Christ upon the wicked . CHAP. X. 2. THe second thing is to speak of the execution of the sentence pronounced by Christ upon the righteous . Matth. 25. 46. These shall go away into everlasting punishment , There is the execution of the sentence on the wicked . But the righteous into life eternal , there is the execution of the sentence on the righteous . And hear I shall speak , 1. Of the righteous going away . 2. Of the righteous going into life eternal . 1. Concerning the righteous going away , The wicked shall go away , and the righteous shall go away too ; the wicked shall go away from Christ and Saints , and the happiness of Heaven ; and the righteous shall go away from Devils and wicked Persons , and the misery of Hell , which with some considerations will be unspeakably comfortable unto them . 1. The righteous shall go away from Devils ; Christ doth here redeem them and deliver them from that tyrannical power which the Devil had over them before conversion , yet they are not wholly freed in this life from all his assaults and baits and snares ; some of them are much buffeted and oppressed by him most part , if not all their dayes ; but at the last day they shall all go away from Sathan ; the Devil and all his Angels will be lockt up in the bottomless Pit , and the righteous will never be molested with any of them any more , however the righteous sometimes are foiled by Sathan here , and receive some wounds in their spiritual combat ; yet then they will be victorious , and triumph over principalities and powers , and leave them bound in Chains behind them ; they shall go away from Devils . 2. The righteous shall go away from all the wicked Persons ; some of the wicked separated them from their company when they lived on Earth ; now God will separate them from the company of all the wicked ; they were hated by the wicked and troubled by them , and some of them suffered much under their reproaches and persecutions ; then the wicked will cease from troubling them any more : their hearts were grieved with their oaths and filthy lewdness and ungodly conversation in the World ; but now they shall go away from the wicked , no Devil , nor wicked Persons shall be admitted into their society , or have any room in the place whether they are going . 3. The righteous shall go away , from that place and state of misery which the wicked shall go into ; they shall be delivered from the damnation , and punishment of Hell , and all fears of it for ever : and herein their joyes will be unconceivable , in that , 1. They shall have deeper apprehensions of the punishment of Hell , than ever did here enter into their hearts to imagine ; they were told by the Word and Ministers what a dreadful punishment was preparing for the damned ; and they did believe it , and fear it , and flee from it ; but the one half was not told them ; the Fire which they conceived , was but as it were a painted Fire in comparison with that which they will see the wicked cast into ; the pains they fancied were but flea-bitings , in comparison with those which they will see the wicked undergo : they guessed something at the wrath of God , by the little scortchings thereof in their first conviction of , and contrition for sin ; by the sweetness of Gods smiles of love afterwards , they judged that his displeasure and fury would be unsupportable ; but their thoughts were mean , and short of that fiery vengeance and dreadful wrath which then will break forth into a flame to consume the ungodly : as the wicked wil have high apprehensions of the glory and happiness of the righteous beyond whatever entred into their hearts to conceive here in this World , and it will be their unutterable grief to be deprived thereof , and shut out for ever from the Kingdome of Heaven , which the righteous with joy and triumph shall go into : so the righteous shall have deep apprehensions of the sufferings and misery of the wicked , beyond whatever they did imagine here ; and it will be no small part of their joy that they are delivered from this misery , and saved from the torments of Hell , into which they shall see the wicked go into , with such dread and horrour . Lazarus will then see Dives tormented ; the other Apostles will see Iudas thrust into Hell , and all the righteous will be Spectators of the vengeance which the Lord Jesus will execute upon the ungodly World ; and O how will they then adore Gods electing love ? how will they value the blood of Christ , which was shed for the redemption of them ? how will they bless God for pardoning mercy ? how will they hugg the feet of their Saviour , who hath delivered them from this so dreadful wrath , and fearful torments which they will see inflicted then upon the damned ? especially , 2. When they consider in their going away , that they were by nature Children of wrath , even as others ; Eph. 2. 3. That they had as soul natures as the vilest ; that they had as leprous , poisonous , odious hearts , until they were renewed and sanctified , as those which they shall see condemned and tormented ; that they were sometimes foolish and disobedient , serving divers lusts , and pleasures , hateful and hating one another , until the kindness and free love of God was manifested in the regeneration and renovation of them by the holy Ghost . Tit. 3. 3 , 4 , 5. That they were dead in sin with others , and walked according to the course of the World , according to the Prince of the power of the Aire , who wrought in them , as in other Children of disobedience , so that they were as forward as others to fulfill the desires of the flesh and of the minde , and ran with others to the same excess of riot ; until God who is rich in mercy , for his great love wherewith he loved them , had quickned them and saved them by his grace , and hereby put a difference between them and the wicked , who went on to the end of the sinful course in which sometimes they were running with them in company . Eph. 2. 1 , 2 , 3 , 4 , &c. yea some of them will remember , how they out-stripped others in sin , and were guilty of more gross breaches of the Law than many millions of the wicked , whom they will see condemned ; and that they should escape , and be awakened to repent , and enabled to believe and reform ; and that they should obtain pardon and salvation thorow Christ , when others were passed by , and let alone to perish under smaller sins ; this will fill them with astonishing admiration , and wondering joy : when they see some of their neer Relations going to Hel , their Fathers , their Mothers , their Children , their Husbands , their Wives , their Brethren , their Sisters , their intimate Friends , and Companions ; however they are grieved now to see them take such courses , and walk in the way to Hell , and they labour to pull them out of that way , and would fain perswade them to walk with them in Heavens way ; and are troubled to forethink of the torment which they must endure , if they go on ; yet hereafter relative tyes , and those affections which now they have to relations out of Christ , wil cease ; and they wil not have the least trouble to see them sentenced to hel , and thrust into the fiery furnace ; but rejoyce in the glory of God which wil be manifested upon them in their destruction ; and , O the joy that they wil be filled withal to think that they were not passed by with the rest of their relations ; that they are not under the same deserved-condemnation with them ; that God should chuse but one or two in many families , and they should be in the number of the chosen ones ; that when his chosen were comparatively so few , and the reprobates so many , that they should be elected ; when there was no motive in them to encline God to the choice of them , that he should chuse them freely ; if he had not chosen them , if they were now to change places with some of their wicked relations going to Hel ; this would be dreadful ; but that they are going from Hel , when their relations are going into it , this wil fil them with joy unspeakable . Especially , 3. When they consider in their going away , that they were sometime so neer to Hell ; that whilst they were in a state of nature , and under the guilt of sin , that some of them were neer to death ; that they were brought to the sides of the pit , to the doors of the grave , to the very brink of Hell , before they had repented , and accepted of Jesus Christ ; some of them will remember how neer they were to death when they were young ; how neer they were to death by some casualties : how neer by some diseases ; some of them will remember the great Plague in London , which swept away so many thousands ▪ how ill they were provided for death at the beginning thereof ; how neerly they escaped the disease ; and some which had the disease , how neerly they escaped death by it ; and if they had died then , that they should certainly have gone to Hell : O how will they admire the Providence of God in keeping them alive , notwithstanding the many dangers they were in of death , all the daies of their unregeneracy ; and when they moreover consider how they tried Gods patience , and trampled upon it , by their hainous provocations ; how they abused his goodness , and turned his grace into wantonness ; how they did hasten in the waies of sin towards hell , and were come even to the end of the line ; that some of them were Drunkards , and Sabbath-breakers , and profane persons , and swearers , and unclean persons , and persecutors of the people of God , and were arrived even to the heighth of wickedness , and wan●ed but a step or two of falling into Hell ; and yet that the Lord should meet with them , with a flaming sword in the way of sin , they were driving on so fast and furiously in , and stop them , and turn them ; and change them , and bring them home to himself ; yea , when they had deafned their ears against many calls , and stifled many convictions , and often quenched the motions of his spirit , and were so unwilling to leave their sins , and to come out of the way of destruction , & were so desperately bent upon their ruine ; that yet he should knock , and call again and again , and follow them still by his Spirit ; that he should lay hold on them as the Angels did on Lot , and bring them out of Sodom , even by force ; and over-power the contranitency of their stubborn wills , and break open the door of their hearts , and overturn the strong holds of sin and sathan , and set up the throne of his Son within them ; that he should snatch them like fire-brands out of the fire ; and pluck them out of the snare of the devil , that had almost drag'd them into Hell ; O how will they be astonished to remember Gods infinite pitty and love , and the power of his rich grace that did work salvation for them ? especially when they perceive how dreadful the misery is which they were hastning unto ? I have heard of a man who in the night galloped over a high bridge which was broken down all but a narrow plank , which Gods providence directed his horses feet upon ; which if they had slipt never so little on the one side or the other , horse and man had fallen into the deep stream , and been drowned ; which the man did not know till the next morning ; but then , viewing the place , and considering the danger he had so narrowly escaped , was struck with such astonishment at it , that he fell down dead in the place . When some of Gods people shall go away from Hell at the last day , and look behind them into the bottomless-pit , and take a view of the streams of fire and brimstone , which are running in the burning lake ; and remember how they have galloped over those streams , when they were in the carreer of their sins ; and by how narro● a planke they passed over them ; that if they had slipped but a little aside , they had fallen into the lake , from whence they could never have got out ; when they shall remember how neer they were to Hell , and how narrowly they have escaped such horrible torments ; ●urely they will be struck with such admiration and joy which now they could not bear , but would over-whelm their spirits , and bring immediate death upon them ; but then their nature will be strengthned to bear this joy , which might be enough to sweeten an eternity , if they had no other happiness than the consideration of the misery from which they have been so wonderfully delivered . Thus concerning the going away of the righteous from the wicked , and the miseries which they shall endu●e . 2. Concerning their going into eternal life : and here I shall speak , 1. Of the eternal life they shall go into . 2. Of their going into eternal life . 1. Concerning the eternal life which the righteous shall go into . Eternal life is taken in Scripture frequently for the life of grace ; but chiefly , and so here , for the life of glory : by eternal life we are to understand the glory and happiness which the righteous shall have in Heaven , of which happiness in Heaven I shall speak , 1. Subjectively . 2. Objectively . 3. Formally . 1. Subjectively . The subject of the happiness in Heaven , will be both the bodies and the souls of the righteous . 1. The bodies of the righteous will be subjects of the happiness of Heaven . 1. They shall be most glorious bodies , 1 Cor. 15. 43. They are sown in dishonour , when they die ; they shall be raised in glory at the resurrection ; some glory and Majesty is put upon the bodies of men now , in comparison with the bodies of inferiour creatures ; but the bodies of the righteous shall then be made a thousand-fold more glorious ; there is not so great a difference between celestial bodies and terrestrial bodies ; between the body of the glorious Sun , and the body of the meanest fly or worm , as then there will be between the bodies of the righteous on earth , and in heaven : they will be celestial bodies ; they will shine like Stars , Dan. 12. 3. Yea , like the Sun in the Kingdom of their father , Matth. 13. 43. their bodies will be transformed , whereby their dirty hue will be changed , more than if all the stones in the street were turned into Diamonds , Phil. 3. 21. Their vile bodies will be fashi●ed like unto the glorious body of Christ : Now their bodies are vile , being so frail , especially as they are the instruments of sin ; they are earthy , as they bear the image of the earthy Adam ; then they shall be glorious , because they shall bear the Image of the Heavenly Adam : the bodies of some doe now shine with Gold and Pearls , and costly Apparrel which are about them , and yet under all , their bodies remain vile bodies ; but hereafter the bodies of the righteous shall shine with a m●rvellous brightness and glory through the qualities which shall be in them , beyond what the richest attire can give . 2. And by consequence the bodies of the righteous shall be most beautiful bodies : they shall have a perfect beauty , beyond whatever eye did behold , in the fairest women that ever lived upon the face of the earth . Their bodies will have the most exact symetrie of parts ; those which were mis-shapen here , shall then be healed of that imperfection in their bodies ; the crooked back shall then be made straight ; the members which now are wanting , shall be supplied , and the parts which now are dissolved shall be put into the right place ; and all joined so exactly together ; especially the lineaments of the face shall have such a figure and composition , as shall render their feature most lovely , and graceful , beyond what the greatest observers , and admirers of beauty , can conceive in their fancy . Moreover , the bodies of the righteous shall have a most sweet mixture of colours ; there will be no black skin , no swarthy complexion , no pale face , no wan look ; their colour will be most lovely , without change or fading ; there will be no wrinkles of old age , but they will be alwaies young , fresh , and blooming ; if the composition of these elements , which are so dreggish , doth give forth in some such loveliness of colour , what wil the more refined composition of the bodies of the righteous do , and when the Lord will fashion their bodies after the pattern of his Sons body : and therefore I conceive further that the bodies of the righteous shall have a most comely stature , not dwarfish not gigantick ; but according to the measure of the stature of Christ : And lastly , to compleat their beauty , I doubt not but they wil have most graceful gestures and sparkling motions in their countenances ; they wil have no grief to deaden their beauty , no anger or envy , or the like , to change and transform their visage ; but love and joy wil continually look out at their eyes , which will marvellously add to the lustre and sweetness of their beauty ; they shall have most beautiful bodies . 3. The bodies of the righteous shall be most strong , that they may be sutable to their great soul , and fit for such works as in heaven they must be employed in ; were they weak as now they are , they would never endure such works and motions , they would tire and faint , their spirits would quickly be spent ; but in Heaven there will be no lassitude and weariness ; no fainting , or failure of spirits ; all their motions , though never so great and continual , will be sweet and delightful ; and therefore their bodies must be strong that they may be sutable hereunto : Moreover the glory of Heaven , which they shall have in their eye would sinke a weak body , and the ravishing joyes and love , the transports of their souls in the visions which they shall have , would crack a weak vessel to pieces ; they must be strong to bear the glory of the place ; and when besides they must endure unto all eternity ; and all this without reparation , by meat , or drink , or sleep ; I conceive that no bodies visible to us are made so strong , as the bodies of the righteous will be made at the last day . 4. Hence it follows , that their bodies will be most healthfull bodies , they will be free from all pain , and disease , which may in the least weaken them ; the temperature of their bodies will be so exact , that there will be no fighting of contrary qualities within them , no flowing of ill humours : In Heaven there will be no plague nor ague , not feaver , nor gout , not stone , nor strangury , nor any distemper , no need of food to preserve health , nor physick to recover it . 5. The bodies of the righteous will be spiritual bodies , I Cor. 15. 44. not absolutely spiritual ; for then they would cease to be bodies ; but comparatively , to what they are now , they will be spiritual , that is , I conceive they will be quick and nimble in their motions , like spirits ; now they are dull , and slow , and heavy , and a clog to the spirit ; I conceive that hereafter they shall be like Angels for quick and nimble motion ; they may be so qualified , as in a moment to move many thousand miles ; why may not they move so quick then , as well as the Sun and other Stars in the Firmament do so now , which are bodies of many thousand times greater magnitude . 6. The bodies of the righteous will be incorruptible and immortal , 1 Cor. 15. 43. It is sown in corruption , it is raised in incorruption . And v. 52 , 53. In a moment , in the twinkling of an eye , at the last trump , the dead shall be raised incorruptible ; for this corruptible must put on incorruption , and this mortall must put on immortality . And v. 54. Then shall come to pass the saying which is written , Death is swallowed up in victory , Now death is unavoidable , and unto some is very terrible ; death hath all the children of men in the chase , and shoce● his arrows at the righteous , as well as the wicked ; and though they be delivered from the sting of death which is sin , yet they are not delivered from the stroke of death ; but however death play the tyrant here on the earth , and spare none ; yet he will have no footing in Heaven ; the bodies of the righteous when raised up again will be impassible and immortal ; immortality will be swallowed up of life , and the life of the body , as well as of the soul will be everlasting . 2. The souls of the righteous will be the subjects , and the chief subjects of the glory and happiness of Heaven ; if their bodies shall be glorious , their souls shall be much more glorious ; as being their more excellent part , and capable of more glory than their bodies will be ; we read , Rom. 8. 18. Of the glory which shall be revealed in us , that is , in the soul ; and the Apostle tells us , that , The sufferings of this present time , are not worthy to be compared with this glory ; the greatest sufferings and calamities in this World have not that evil and misery in the least shaddow of comparison , with the happiness of the glory which shall be put into the souls of the Saints ; indeed the Apostle doth compare them , and see how he makes this future glory to out-ballance . 2 Cor. 4. 17. These light offlictions , which are but for a moment , do work for us a far more exceeding and eternal weight of glory . The afflictions are light , but the glory will be weighty , the afflictions are but for a moment , but the glory will be eternal ; the weight of glory will be exceeding , more exceeding , far more exceeding , here the Apostle layes one high expression upon the back of another , and another upon that , like so many great Mountains upon the back one of another , and when he hath got upon the top of the highest of them , yet he is too low to look into the glory of Heaven , and his expressions and apprehensions fall short of the glory which shall be revealed in the soul , when it shall be received into the new Ierusalem , for it is yet to be revealed : and therefore as the Apostle Iohn saith , I Ioh. 3 , 2. It doth not yet appear what we shall be , but when Christ shall appear , we shall be made like him ; not only the body shall be made like his glorious body , but also the soul shall be made like his glorious soul , for we shall see him , as he is ▪ as the eye doth receive the image of the object , which it looks upon , so the soul in its vision of Christ shall receive the Image of Christ , and have a perfect similitude and likeness unto him ; the soul will be made most beautiful , the perfect lineaments of Christ will be drawn upon it : if grace makes the soul to shine here , how much more will glory , which is grace in the perfection of it , make the soul to shine in Heaven ? and therefore grace is called glory , it is glory begun : 2 Cor. 3. 18. We all with open face beholding , as in a Glass , the Glory of the Lord , are changed into the same Image , from glory to glory , as by the spirit of the Lord. The Vail , which was under the Law , is now taken away , and with open face we behold the glory of the Lord , that is , I conceive the Lord Jesus Christ who is the glory of the Father , the brightness of the Fathers glory ; which glory was more dark to our view under the Law , represented by the cloud , which filled the Temple ; but now there is more clear revelation of Christ without the Vail , and clouds of types and figures , whom we now see in the Glass of the Word and Ordinances , and hereby are changed into his Image , and receive fro● him impressions of grace , which is glory begun , through the operation of his spirit in his Ordinances upon us ; yet stil we see him in a Glass , and therefore there is a darkness , through this interposition ; and the eye of our faith which looks thorow this Glass upon Christ is weak , and therefore our Graces are imperfect , and our similitude to him is imperfect ; but when the Glasse shall be removed , and instead of the sight of faith , we shall have an immediate Vision , then our souls will be changed into a perfect conformity unto his Image , and it will not be from glory to glory , from one degree unto another , but glory will be arrived unto its heighth , and the souls of the righteous will be made perfectly glorious ; their souls will then have perfection of holiness without the least remainders of sin , which in this World the most holy Persons are not wholly free from . 1. Their thoughts shall be holy ; no bla●phemous thoughts shall then arise in their minde , no filthy thoughts , no e●vious and malicious thoughts , yea they shall not have the least vanity or impertinency in their thoughts , all their thoughts shall then be brought into p●rfect obedience unto Jesus Christ. 2. Their understandings shall be holy ; there shall not be the least Cloud or mist of ignorance or errour to darken and ●ully them , when they appear before the glorious Sun of righteousness , the brightness which will issue forth from his face will dispel all clouds , and they will have a clear understanding of all things which will be needful fo● them to know , to make them happy ; God will then unlock his treasures , open his Books , which ●●w are sealed , and open their understandings too , that they may conceive those mysteries of his word , and that manifold wisdome of God , which now do exceed their comprehensions . 3. Their memories shall be holy ; they shall be strengthn●d to retain and bring forth continually out of their treasures whatever things , new or old , shall tend to feed them with love and joy , and elevate their souls in the prai●es of God. 4. Their wills shall be perfectly holy ; there shall be a sweet harmony between their wills and ●he will of God , a perfect compliance with the sweet Law which they shall be under , without the least contranitency , or contradiction ; they shall not have any evil motion , or inclination of will in Heaven . 5. Their hearts and affections shall be perfectly holy ; the inner room of their hearts shall then be swept clean of all cob-webs , there shall not the ●east dust of sin-remain ; the roots of bitterness will be plucked up then , and the stains which now are upon them shall be washed off ; all the disorders and distempers in their affections shall be removed , yea some affections which now they have ●nd are suitable to this estate of sin and imperfection , shall be removed in their state of glory ; ●uch as grief , anger , fear , and the like ; they shall ●ave no bitterness upon their spirits , no sorrow in ●heir hearts , no sinking and fainting of spirit , no discouragement and dispondency , no terrour or ●erplexity , no anguish or anxiety ; all these shall flee away like a Cloud , yea they shall have no ●ope in Heaven , nor desire as I conceive , because ●hese affections suppose the chief good to be ab●ent , and imply imperfection ; but there they ●hall have a perfect enjoyment and rest of soul in ●he chief good ; which is the next thing to be spo●en of , namely the object of the Saints happiness 〈◊〉 Heaven . 2. Objectively , The object of the happiness of ●e righteous in Heaven , or the chief good which ●ill make them perfectly an● compleatly happy , ●ill be God , who is infinitely good in himself , and infinitely blessed in the enjoyment of himself , and in him will the happiness of the righteous consist ; that which fills an Ocean , surely will fill a Bucket , or nut-shell ; God will be the happiness of the righteous for ever ; it is but a thin and subordinate happiness which is to be found in the creature ; it is but an imperfect happiness which is here to be found in God , because of our blindness and sin , and incapacity ; but in Heaven God will be a perfect happiness unto the Saints : It is said 1 Cor. 15. 28. That God shall be all in all . God will be the whole happiness of the righteous , Go● in himself , God in his Son , God in the Angel● God in other Saints , God in themselves , God will be all in all , the only object of their happinesse . 3. Formally , the happiness of the righteous in Heaven will consist in the union of the subject and object together , God will be united to their mindes by Vision , and to their hearts by Love , from whence will spring unspeakable joy . 1. The mindes of the Saints , will have a perfe● vision of God , which will infinitely transcend a●● the visions and sweetest discoveries of God , which they have , or ate capable of in this World ; hereafter their capacity will be enlarged , their mindes will be elevated ; here they see God darkly , there they shall see him clearly ; here they see him af●● off , there they shall see him neerly ; here they see him as he is represented , there they shall see him as he is ; here they see him in a Glass , there they shall see him immediatly ; here they see aliquid de Deo , there they shall see Deum ; here they see his foot-steps , some impresses of God upon the Creatures , especially upon his Children , chiefly they see his Image in Christ , whom they view by faith in the Glass of the Gospel , ( as was said ) yet the uttermost they can here attain unto , is to see his back-parts , but in Heaven they shall see his face , they shall see him face to face ; they shall see him as he is . This , this will be the happiness of the righteous in Heaven , to have the immediate sight , the beatifical vision of God. 2. The hearts of the righteous shall be joyned to God , who is their chief good , by love . But who can utter the love which the Saints shall have unto God in Heaven ? it will exceed our now conceptions , much more will it exceed the love which those of the most intimate acquaintance with God do here at●ain unto ; that it will be heightned beyond what now it is , we may apprehend , if we consider , 1. That the righteous will have an immediate vision of God , as hath been shown ; now they live in a dark World , and have a Cloud upon their mindes , and see but a little of God through the perspective Glass of his Ordinances , a little in the works of his hands , and in the works of his spirit upon the hearts of his Children ; and if when they see and know him so little , they can love him so dearly above the whole World , how will they love him when they behold his face , when the Clouds shall be dispelled , and the Sun break sorth ? when they behold his beauty , and the transcendent excellencies which are in him , beyond whatever they could here imagine ? how will their hearts be ravished with love to look God in the face ▪ when they see him in himself , when they see him in his Son , when the Divinity of Christ shall appear in him , and shine so gloriously before them , when they see the Angels so full of God , and the Saints so full of God , and every thing in Heaven represent the glorious Jehovah unto them ? 2. The love of God will heighten their love to him ; to be loved by such an excellent Person , and with such a superlative love , O how will this enflame their hearts with love unto him ? when they take a review of the past expressions of his love , and finde the love of God in many things , which they did not minde , when they were in the World and when they see a thousand fold more love i● those things which they did take notice of , but with low apprehensions , and dull affections , how will it raise their hearts ? when their apprehensions of his love shal be raised ; they wil admire electing love so free towards them without any prevision of merit in them ; they wil admire his love in sending his Son to redeem them , and sending his spirit to convert them ; his love in pardoning their sins , i● adopting them to be his Children ; now they admire his love sometimes , Behold ! what manner 〈◊〉 love is this , that we should ●e called the Children 〈◊〉 God! I Ioh. 3. 1. Then they will admire it te● thousand times more ; they wil see Gods love i● all his fatherly provisions , protections , yea in hi● chastisements , and corrections , and all his providences working for their good ; but O what lov● wil they see in his special distinguishing mercies beyond what now they apprehend ; and Gods pa●● love wil have a present and deep impression upo● their hearts ; further they wil see the treasures 〈◊〉 his love open , the heart of God opened , and th● glory which in Heaven he wil confer upon them , 〈◊〉 which they shall never be deprived ; & what a demonstration of Gods love will this be unto them . Moreover then they shall have no doubtings of his love , which here do damp affections , they shall know assuredly that he hath loved them , doth love them , and will love them unchangeably , and eternally ; and withal they shall have a full sense of his love upon their hearts , which will make such an impression , as to raise their hearts to an unconceivable heighth of love . 3. The righteous will have a higher capacity for love in Heaven , than here they have , and they shall be filled with love unto the heighth of their capacity ; they will be able to love a thousand times more than now they can do , and they shall love unto their utmost ability ; they will see perfection of loveliness in God , and all that are about him , and they shall have perfection of love ; here their love is sincere and growing , but it is weak and imperfect , hereafter it will be grown up to the full heighth of it , and perfect love will cast out all tormen● ; here their love is mixed , the stream is divided , ●t runs and wasts it self in many small rivulets , which empty themselves upon the creatures ; but then the whole stream will run forth unto God individedly ; not a drop of their love shall be ●p●lt on the ground ; God will be the sole object ●f their love : here their love is uneven and inco●stant to God ; sometimes it ebbs , and some●imes it slows , sometimes they have a high and ●pring-ti●e of love to God , but at other times it 〈◊〉 low water ; hereafter their love to God will be ●ven and constant , and alwaies at the greatest ●eighth . 3. And O what joy will there be in their hearts , through the union which the righteous shall have unto God the chief good , when their minds shall be joyned to him in immediate vision , and their hearts in perfect love ! O how sweet a fruition of God will this be ! what delights will spring from hence ! if the Saints can now rejoyce exceedingly in God , when they see him so little , and their love is so imperfect , what will they do when they see and love him perfectly and fully ? if they are now exceeding glad sometimes with the light of his countenance , though they have but a glimpse thereof , what will they be , when they shall have a constant view thereof , and live eternally under the beams of that light ! their love to God is sweet now , though it be weak ; but what will it be in Heaven , when the conjunction of their hearts to God by love shall be so nee● and close ? if the Saints can now rejoyce in hope of the glory of God , what will they do in the possession thereof , when faith shall be changed for vision , and hope turned into fruition ! O how will the Saints rejoyce and triumph , when they are sailed quite thorow the tempestuous Sea o● this world , and are landed safely in Heaven , where there is rest , and peace , without any windy storm● when they have got the victory over the devil and sin , and are now placed out of the gun-sho● of temptation , and have conquered throug● Christ , the grave , and death , and are out of fe●● of his arrows ; when they see that they have escaped the terrible wrath of God , and finde them selves in the arms of his love ; when the● perceive that they are in Heaven now in●deed , notwithstanding all their sins , and doubts and fears , and now they have that blessed vision of God which they so much desired ; and the full fruition of God in love which they hoped for ; when they shall look about them , and see so much glory about them , and shall look within them , and see so much glory there revealed , beyond whatever they could imagine ; O how will they be transported with joy ! then they will have fulness of joy in the presence of God , and their pleasure and happiness wil be perfect without interruption or possibility of a conclusion . And the eternity of their happiness will be the Heaven of Heaven , as eternity of misery will be the Hell of Hell. Thus concerning the happiness of the Saints , or the eternal life of glory , which they shall enter into . 2. Concerning the righteous going or entring into eternal life . The righteous after the pronouncing of their sentence , and their seeing the execution of the sentence of the wicked , shall pass away from them , and go with Christ into eternal life ; they shall go with singing to the Zion which is above , and everlasting joy on their heads , they shall obtain joy and gladness , and sorrow and sighing shall flee away . Isa. 51. 11. It wil be a most glorious train , such as eye never hath seen , which will go together unto Heaven . The Lord Jesus Christ will be in the head in shining glory , all the holy Angels will be with him , and the whole company of the righteous will be together , that ever lived in all generations ; and O with what mirth and gladness will they move towards Heaven together ; with what shoutings and Hosannah's will they attend upon the glorious triumph of our Saviour , unto the new Ierusalem ! but when they are come to the gates of Heaven , and the everlasting doors shall be lifted up to them , and they look into the place prepared for their eternal abode ; when the Lord Iesus shall bring them into the glorious presence of the Father , and they shall have the beatifical vision of his face , and see the smiles of his countenance and are received into the imbracements of his love ; Then , Then they will finde themselves to be happy indeed ! then their heart will be filled with joy , and their tongues with singing ; then they will sing the new Song , the Song of the Lamb , which now cannot be learned ▪ then they will sound forth the prayses of God and cry with a loud voice , as Rev. 7. 10 , 11. Salvati●n to our God , 〈…〉 up●n the Throne , and to the L●mb , And worshipping God they will say , Amen , Blessing , and Glory , and Wisdom , and Than●sgiving , and Honour , and Power , and Might be unt● our God for ever and ever , Amen . And there shall they live and reign for evermore . Thus concerning the execution of the sentence● on the righteous ; and concerning the second appearance of Christ , and end thereof . CHAP. XI . 2. COne●rning the Certainty of Christs second appearance . I'shall prove this by several Arguments . 1. A●g . If the Scriptures have clearly revealed an● 〈◊〉 Christ's second appearance to judgment , an● 〈◊〉 the Scriptures are certainly true , then this second appearance of Christ is certain : But the Scriptures have clearly revealed and foretold this second appearance of Christ to judgement ; and the Scriptures are certainly true : Therefore the second appearance of Christ is certain . 1. The Scriptures have clearly revealed and foretold Christ's second appearance to judgment . It is not a truth written in the book of nature , it is not to be found in the writings of the Philosophers , and those who have had the highest speculations of natural causes , and effects , and products ; this is a mysterie which the world by wisdom could never finde out ; it is a secret which hath been hid in God , and is revealed by his Spirit in his Word : this coming of Christ was foretold by Enoch , Iude 14. 15. And Enoch also the seventh from Adam pr●phesied , Behold the Lord ●●meth with ten thousand of his Saints , to execute judgement upon all , &c. So that it is of ancient revelation . The first coming of Christ was foretold to Adam , in the promise , that the seed of the woman should break the Serpents head ; and the second coming of Christ was foretold to En●ch . It is foretold by the Angels , Acts 1. 10 , 11. Whilst the Disciples looked stedfastly upon our Saviour in his Ascension , two Angels say unto them , Ye men of G●lilee , why stand ye gazing up into Heaven ? this same Iesus which is taken up from you into Heaven , shall so come down in like manner as ●e have seen him go into Heaven ; however Devils are Lyars , and the Fathers of Lyes and Lyars ; yet the good Angels are true , and Ministers of truth , and this is a true restimony ; further this is foretold by the Ap●stles , who were employed to be the Pen-men of part of the holy Scripture , and were guided by an infallible spirit ; the Apostle Paul speaks often of it , especially see his testimony , I Thes. 4. 15 , 16 , 17. For this we say unto you by the Word of the Lord , that we which are alive , and remain unto the coming of the Lord , shall not prevent them which are asleep : For the Lord himself shall descend from Heaven with a shout , with the voice of the Arch-angel , and with the Trump of God : and the dead in Christ shall rise first : Then we which are alive and remain shall be caught up together with them in the clouds , to meet the Lord in the air , and so shall we ever be with the Lord ; Thus he sets forth Christs coming in a comfortable manner unto his people ; therefore exhorteth Christians to comfort one another with those words , and hopes of Christs glorious appearance , when they should be caught up to meet with him , and be with him for ever : and he sets it forth in a dreadful manner , in regard of the wicked , 2 Thes. I : 7 , 8 , 9. The Lord Iesus shall be revealed from Heaven , with his Mighty Angels , in flaming fire , taking vengeance on them which know not God , and obey not the Gospel , who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . Moreover this coming of Christ is spoken of by the Apostle in every Chapter of both of these Epistles , I Epist , Chap. 1. 10 , And to wait for his Son from Heaven . Chap. 2. 19. What is our hope , or joy , or crown of rejoycing , are not ye in the presence of the Lord Iesus at his coming . Chap. 3. 13. To the end he may establish you , unblameable in holiness at the coming of our Lord Iesus Christ. Chap. 4. 16. The Lord himself will descend from Heaven with a shout . Chap. 5. 23. I pray that your whole spirit , and soul , and body be preserved blameless unto the coming of our Lord Iesus Christ. 2. Epist. Chap. 1. 10. He shall come to ●e glorified in his Saints . Chap. 2. 1 , 3. Now I beseech you brethren , by the coming of our Lord Iesus Christ , and by our gathering together unto him ; that ye be not soon shaken in minde , &c. Chap. 3. 5. And the Lord direct your hearts into the love of God , and patient waiting for Christ. I might turn you to further testimonies of his . Tit. 2 , 13. Looking for the blessed hope , and glorious appearance of the great God , and our Saviour . Heb. 9. 28. Unto them that look for him , shall he appear the second time unto salvation . We have also the testimony of the Apostle Iames , Chap. 5. 7. Be patient therefore , brethren , unto the coming of the Lord. Of the Apostle Peter , 1 Epist , Chap. 5. 4. When the chief Shepherd shall appear , ye shall receive a Crown of glory which fadeth not away . 2 Epist. Chap. 3. 10. The day of the Lord will come as a thief in the night . Of the Apostle Iohn , 1 Epist. Chap. 3. 2. When he shall appear , we shall be like him , for we shall see him as he is . And in his Revelation frequently , Rev. 1. 7. Behold he cometh with clouds , and every eye shall see him , and they also that pierced him , and all the kindreds of the earth shall waile because of him . Even so Amen . To conclude , we have the testimony of our Saviour himself whilst on earth , to his Disciples , Mat. 16. 27. The Son of man shall come in the glory of the Father , with his Angels , and then he shall reward every man according to his works . Matth. 24. 27. As lightning , so shall the coming of the Son of Man be . V. 30. They shall see the Son of Man coming in the clouds of Heaven . V. 31. And he shall send his Angels with a great sound of a Trumpet to gather the Elect from the four Winds . Mat. 25. especially from the 31. to the end , where his judicial proceedings are set forth ; and our Saviour doth testifie to his enemies , that he would come again , Matth. 26. 64. Hereafter ye shall see the Son of Man sitting at the right hand of power , coming in the clouds of Heaven . And our Saviour testified by his Angel to Iohn his beloved Disciple , after his ascension into Heaven , that he would come again , especially , Rev. 22. where we have three promises of the same thing . V. 7. Behold I come quickly , Blessed is he that keepeth the sayings of this Book . V. 12. Behold I come quickly , and my reward is with me , to give to every man according as his work shall be , V. 20. Surely I come quickly , Amen . Even so Come Lord Iesus . If any one word in the whole Book of God may be believed , this concerning Christ's second coming and appearance may be believed , of which we have such frequent and evident testimonies in the Word ; as surely as he came the first time in the flesh , according to the predictions hereof in the Old Testament : so surely will he come the second time in glory , according to the predictions in the New Testament . God can as soon cease to be God , as this Word concerning Christs second coming fail ; when the Sun goes down in the evening , we believe it will return and arise at such a time in the morning , & accordingly it comes to pass : So now Christ the Sun of righteousness is gone into Heaven , whilst the night of this world doth last , though we cannot know the certain time , yet we may believe that he will certainly return , and come down from Heaven in the morning of the resurrection ; it is more possible that the Sun when it is set , should abide for ever in the other parts of the world , and never arise any more in our Horison , than that Christ should abide for ever in Heaven , and not return to judge the World , when the thing is evidently revealed ▪ and frequently promised in the Scripture . 2. That the Scriptures are true is evident , because they are the Word of God ; who is a God of truth , and cannot lie ; who can as soon cease to be God , as cease to be true ; untruth in God would argue weakness and imperfection in God , which cannot be , since to be infinitely perfect is his essential property . That God doth know whether Christ shall appear to Judgment , I suppose none will deny , who acknowledge the Deity , and by consequence his omniscience and prescience , especially when the futurity of things doth depend upon his predetermination ; and that his revelations of future things are true , I suppose none wil deny , who acknowledge his beeing and perfection , whence follows an impossibility of Gods speaking untruths , and falshood ; besides that he need not do it : But then the question wil be , concerning the Divine Authority of the Scriptures , whether they are indeed the Word of God , which ( if proved ) wil evidence the certainty of Christ's coming to Judgment , which is there revealed and foretold . That the Scriptures are the Word of God , will appear , 1. From the Superscription and Image of God upon them . 2. From the marvellous power and efficacy of them . 3. From the Historical Relation in them of Prophesies fulfilled , and Miracles whereby they were confirmed , and the rationally unquestionable certainty of this History , as it is handed down to p●sterity . 1. From the superscription and Image of God upon them , I mean in that , 1 They bear the name of the Word of God. 2 In that they bear such evident marks and characters of Divinity . 1. The Scriptures bear the name of the Word of God. 2 Tim. 3. 16. All Scripture is given by divine inspiration . We cannot rationally imagine that the all-seeing and jealous God should permit such an impious forgery and deceit to receive credit for so many generations , amongst the most zealous worshipers of him in the World ; and by such wonderful providences preserve and maintain the Scriptures against the rage and fury of an ungodly World , who have opposed the truths therein contained , and endeavoured the suppressing of the Light , which therein hath shined , if so be that they had been a forgery and deceit indeed , and the fancies and inventions of Men , fathered upon him as his Word , and will , and proceeding from the inspirations of his spirit ; but that he would have made known their falshood unto some , at least , who had the greatest love and respect to his name and honour , and have been the most diligent enquirers after truth , and unwilling to be imposed upon with deceits , especially in such things as are of the highest concernment ; which the Lord having given no testimony against , but all along owned ; and when none in the World , either worshippers of him , or others of highest pretensions to reason have any evident and swaying reason to believe that the Scriptures are a deceit ; ( whatever some black mouths mutter in corners ) it is not irrational for us to believe , that the Scriptures are indeed the Word of God , which they bear the Title of . 2. Moreover and especially , the Scriptures appear to be from divine inspiration , insomuch as they bear such evident marks and characters of divinity beyond all other Books . 1. The first character of Divinity in the Scriptures , is the clear discoveries and high praises , which they give of God , and the chief design of the whole Book , which is Gods glory . No Heathen Philosopher or Writer could think , or speak so highly of God , as the Scriptures do speak . However God hath put characters of himself in the Book of the Creatures to be read of all , making known by his Works his eternal Beeing , his infinite Power , Wisdome and Goodness ; yet most of the wisest Men , who have lived in the Heathen World , and have been the greatest Students of the Book of the Creatures , and have had no view of the Book of the Scriptures , have been so gross in their conceptions of God , that as the Apostle saith , Rom. 1. 22 , 23. When they professed themselves to be wise , they became fools ; and changed the Glory of the incorruptible God , into an Image made like to corruptible Man , and to Birds , and four-footed Beasts , and creeping things ; They have figured to themselves and worshipped many Gods , unto the dishonour of the true God : And if some of them have arrived by the light of nature , unto the notion of one God ; yet their conceptions of him have been low , mean , and unworthy of him : and in no Book in the World is God set forth so fully and highly in his glorious attributes , and superlative excellencies , as he hath set forth himself in the Book of the Scriptures . We may finde in heathen Writers high Elogium's and Panegyricks of some men and Women , famous in their time , for their valour , and some moral vertues , whom they have deified in after ages , and given room amongst their feigned Gods and Goddesses , dedicating Temples , and giving worship unto them : but in no Heathen writings shall we finde the praises of the true God , and rules given for the service and worship of him alone , as we shall finde in the Scriptures . Large Volumes some Heathens have left behinde them , the design of which hath been their own glory , and ( as much as in them lay ) the eternizing their Fame , which is an evidence that themselves were Authors of them ; because we cannot rationally think that any motive should induce others to make , and put forth Books in their names , that they might obtain glory for them unto whom it did not belong : so this little volume of the Scriptures , designing the glory of God , and the promoting of his Interest in the hearts of Men , and the Pen-men employed in the writing thereof , not in the least pretending , that what they wrote , was the invention of their own brain , doth evidence God himself to be the Author of this Book . Wherefore the Scriptures being so clear in their discoveries of the one true God , and setting him forth more gloriously than any other Book , and ascribing all praise and honour to him , and appointing all religious worship to be given to him only , and designing his glory throughout the whole , doth evince that the Scriptures are indeed the Word of God. 2. The second Character of Divinity in the Scripture is , the sublime mysteries therein revealed ; namely concerning the Trinity of Persons in one nature and essence of God ; the hypostatical union of the two natures of God and Man in one person of Christ ; the mystical union of Christ and his members , and the like ; which mysteries are so sublime , so high , that no mortal Man of the highest reason , and most elevated understanding could possibly invent , in as much as no● they are revealed , they exceed the capacity of the most enlightned to understand : especially if we further consider by whom these mysteries were revealed ; not by the great Schollars , and subtle Philosophers of the World ; not by them who were brought up in Schools , and had conversed with Books and learned Men ; not by Men of high parts , who had polished their reason , and heightned their understandings by all possible humane helps ▪ but the most of the Pen-men of the Scripture , especially those by whom the greatest mysteries are revealed , were Fisher-men , Publicans , and the like ; Men of mean education , illiterate Men ; Men of no reading , and of but mean natural abilities ; as appeares not only by the history , but also by the stile of their writings ; which hath not that politeness as is to be found in many humane Authors ; which doth not run in such a golden stream of eloquence , neither is dressed with such neatnesses of wit , nor garnished with such flowers of Rhetorick ; which is not methodized by the rules of Logick , nor enterlarded with any peepings of humane wisdome ; which doth not savour of high parts , and great natural ingenuity , or give the least suspicion of cunning and subtilty , which these Men had above others ; But some of the highest mysteries of divinity are set forth by these Pen men in a passsing-mean and home-spun dress , yea they are left even naked and bare of such apparel , as the ingenuous Men of the World have cloathed their matter withall , which hath given the light of the most glorious truths and mysteries more evident discovery ; not but that some parts of the Scriptures have such a strain of divine eloquence , as doth exceed humane writings ; but the plainness of the stile , especially of the Apostle Iohn in his Gospel , and Matthew , &c. Doth evince that what they delivered was not their own invention , but that they were acted by another spirit in the writing of them , even by the spirit of God , who did reveal all the mysteries , which they speak of in whole , unto them . 3. A third Character of Divinity in the Scriptures is the wisdome which there doth appear , especially the wonderful contrivement of God's wisdome in Mans redemption and salvation by Iesus Christ , which is there made known ; No Book in the World doth shine with such beames of wisdome , as the Word doth ; it doth teach Men wisdome , spiritual and divine wisdome , in comparison with which all the wisdome of the World is but foolishness ; It doth irradiate the minde with the most glorious light , and proposeth to the understanding the most noble objects ; it discovers the greatest truths of the greatest concernment ; it sheweth the way to avoid the most dreadful effects which sin will produce , and to obtain the highest happiness which humane nature is capable of ; which is one part of its divine stamp . Moreover the Scriptures do set forth the infinite wisdome of God , in the wonderful contrivement of the salvation of fallen Man by his only Son the Lord Jesus Christ , the only Saviour of Man-kind , which wisdome being so transcendent , doth evidence both the Contrivement thereof in Mans salvation , and the discovery thereof in the Scriptures to be from himself : so that as by the light of the Word we may know what this wisdome was , even so by this wisdome we may know the Word to be the Word of God. To clear this Argument , I shall show , 1. That the way of Mans salvation by Iesus Christ , which the Scriptures reveal , must needs be the contrivement of Gods wisdome . 2. That the revelation of this contrivement must needs be from God , which I suppose will be an evident demonstration of the Divine Authority of the Scriptures . 1. That the way of Mans Salvation by Iesus Christ was the contrivement of Gods wisdome , will appear , because it was impossible for any Man of the most searching brain , and most notable invention to have imagined it . Man being guilty of sin against the Law of God , inscribed upon the hearts of all Men , which natural Conscience will accuse of , if sinners listen thereunto ; and Gods Justice being engaged to inflict a punishment proportionable unto the crime without a satisfaction , which right reason will say is but reasonable ; and this justice of God being infinite ; must in reason require an infinite satisfaction ; Now what created understanding could of it self have contrived or conceived a way how this should be done ? Every thing that hath a being , is either God or a Creature ; all the Creatures are finite in their Beeings and actions , and therefore could not make an infinite satisfaction ; It is God only who is infinite , and he being the party offended could not make satisfaction to his own justice , especially since his justice requires punishment for satisfaction , which God as God , being impassible , is uncapable of ; not to say any thing that the same nature which did commit sin should in justice suffer the punishment ; would not reason now conclude , that it were impossible for this satisfaction to be made ? Surely it was none but the wisdome of God that could contrive the way of satisfaction to his justice , by the incarnation of his Son , by the union of the divine nature in the second Person of the Trinity , unto the humane nature in the Person of Christ , that so by vertue of the hypostatical union , the humane nature might not only be strengthned to undergo the wrath of God , which was due for the sins of Men , in the sufferings which he endured before , and upon the Cross ; but also that through the communication of attributes , the sufferings of Christ might be of infinite value , because the sufferings of such a Person as was God , as well as Man , that so they might be a full satisfaction unto Gods justice for sin ; and through Gods Covenant with him , and gracious acceptation of this satisfaction from the surety , instead of the offenders themselves , the sins of Men might be pardoned , and their souls saved . O the depth of the Wisdome of God! here is the wisdome of God in a mystery ! surely they are blinded and hoodwinked by the Devil , who do not acknowledge that this was the contrivement of Gods wisdome . 2. That the Revelation of this contrivement of wisdome , was from God : will appear in that none could know the minde of the Lord herein , unless he himsel● had discovered it ; What Man , saith the Apostle ▪ kn●●eth the things of Man , but the spirit 〈…〉 which is in him , even so the things of God ●noweth no Man but the spirit of God. 1 Cor. 2. 11. And the spirit of God searcheth all things , even the deep things of God ; and unless the spirit had revealed these things , we must have remained in our ignorance of them , since it could not have entered into our hearts to have conceived them : seeing then none could have discovered the deep contrivements of Gods wisdome , unless God by his spirit had revealed them , and seeing these contrivements are revealed in no other Book , but the Book of the Scriptures , it is evident that the Scriptures must needs be the Word of God : which also will further appear , if we consider the manner of the Revelation of the mystery of Mans redemption and salvation by Jesus Christ , that it was revealed by pieces , and more obscurely at first ; and that divers Men were made use of in the discovery thereof in divers ages , who spake hereof mostly in dark sayings ; and where they spake most clearly , yet themselves had not a clear understanding of what they were moved to speak by the Holy Ghost ; but searched what , and what manner of time the Holy Ghost which was in them did signify , when it testified of the sufferings of Christ , and the design of them ; whence it is evident that they were not , neither could be the Contrivers of what they revealed , but that the Revelation was from the spirit of God , which did inspire the Prophets , and was the same in all the Pen-men of the holy Scriptures , whom Men of insight in the Scriptures may plainly perceive to be guided and acted by the same spirit in their Revelation of the contrivement and way of Mans salvation by Jesus Christ. 4. A Fourth Character of Divinity in the Scriptures is the Purity and Holiness of them ; the Scriptures , are like Silver or Gold purified , and seven times tried in the Fire , wherein no dross doth remain . Psal. 12. 7. the Scriptures are pure and holy , from the beginning of them to the end : In no Histories shall we finde such examples of holiness , as the Scriptures do record ; in no Writings of moral Philosophers , shall we finde such precepts of holiness , as in the Scriptures are enjoyned : Indeed , the light of nature hath been improved by some Heathens so far , that they have given excellent rules for the restraining of vice , and obtaining of moral vertues , and the ordering their conversations in such a vertuous way , that those persons , who have observed these rules , have been illustrious in their generations , and have shined with some kinde of brightness in the dark places where they have lived ; but in no book that ever issued from the brain of man , shall we finde such exact rules for holy living , as in the Book of the Scriptures ; In this Book we finde the moral Law summarily comprehended in the Ten Commandements , which was written by God himself on the Tables of Stone , when Moses was with him in the Mount ; in which there are such holy precepts ▪ as no Heathen author can show the like : the Heathens were blinde , as to the duties of the first Table of the Law , which have a reference unto God , and in observance of which , mans holiness doth chiefly consist ; in the second Table duties they had some understanding , yet they were much mistaken in some things , accounting some sins , as ambition , self-murder in some cases , and the like , to be vertues ; and they had not so deep an insight into sin , they did not apprehend the inclination of the heart , and the previous motions to the consent of the will to evil , ( which the Scriptures do discover ) to be sinful and offensive in the eyes of a pure and holy God. Moreover , in the Scriptures we finde the holy precepts of the Gospel , which the Heathens were strangers unto ; and a way discovered not only for the obtaining the pardon of sin , but also for the subduing and mortifying of sin : where means are made known , not only for the restraining of a vicious nature , but also for the changing of it , for the regenerating of the soul of man , and forming it after the Image of the holy God , in knowledge , righteousness , and true holiness , the making men partakers of the divine nature , which Heathens never understood the meaning of : the Scriptures show the way of obtaining the sanctifying graces of Gods Spirit , which do further exceed the mo●all vertues of the Heathen in lustre , than the Sun doth exceed the lesser Stars in brightness and glory . Marvellous is the purity and holiness of the word , such as doth not savour of any thing ter●ene and humane ; yea , it is such as is directly opposite to the natural biass of the hearts of all men and women in the world , whilst they are in a state of nature ; such as doth contradict carnal affections , and against which the carnal mind hath a natural enmity ; and unto which all such and none but such have a liking and love , as are ●egenerated by the Spirit of God ; whence it strongly follows , that the Scriptures could not proceed from men , but that this holy Book did proceed from the immediate inspiration of the holy Ghost , in those holy men which were the Pen-men thereof . 2. It will appear that the Scriptures are the word of God from the marvellous power and efficacy of them . Such a power and spirit hath and doth accompany the preaching of the Gospel , which in the Scriptures is contained , as doth evidence them to be from God alone : we read 1 Pet. 1. 12. of them which preached the Gospel with the holy Ghost sent down from Heaven . This hath been this is unto this day . 1. The wonderful power of the Gospel in the first preaching of it , doth evince that it was from God when so great a part of the world was in so sho●● a time subdued unto the obedience thereof ; whe● the Gospel prevailed not only amongst many 〈◊〉 the Jews after Christs ascension , and the effusion of the holy Ghost more largely upon the Apostles , so that three thousand people were converted to the faith by one Sermon of the Apostl● Peter , Acts 2. 41. and five thousand mo●e , Act. 4 ▪ 4. but especially , in that it prevailed among●● the Gentiles and Heathens , and so many Churches of Christ were planted and brought , not b● carnal weapons but by Spiritual , to the subjection and obedience of the Lord Jesus . This power will appear to have been from God , if we consider , 1. How few men were employed in the firs● preaching thereof ; there were not many whic● we read of , besides Paul and Sar●abas who preached unto the Gentiles at the first . If there ha● been multitudes of witnesses , it might have given the more credit to the Doctrine , when the testimony of a few is not easily believed and received . 2. That these men were but of little esteem in the world ; that they were Jews whom the Gentiles had an antipathy against ; and so were not so ready to believe their report , and entertain their message ; that their persons were contemptible in their eyes ; that they were like crucified persons to the world , and therefore unlikely to finde acceptation . 3. That whatever humane Learning and Wisdom any of them were endowed withall , yet they did not make use of it in their preaching , they did not come with excellency of speech and wisdom in declaring the testimony of God , but used all plainness , which was not likely in it self to produce such great effects . 4. That the doctrine which they preached was , 1. New to the world , and tended directly to pull down the old religion , and superstitious worship of the heathenish gods , which they had been brought up in , and wedded unto , which could not be done by any humane power . 2. Strange , they preached such things as were above reason , and therefore the world might have had much show and pretence of reason , to have excused themselves from yielding obedience thereunto . 3. Strict , severe , and contrary unto natural inclination and interest , they taught the world to deny themselves , to crucifie the flesh , to mortifie the deeds of the body , to take up the cross , to mourn and weep for sin , to endure hardship , to forsake father , and mother , and wife , and children , and houses , and lands , if they stood in competition with Jesus Christ ; to venture imprisonments , yea to lay down their life for Christ , as many of necessity must and did do , that would be Christians indeed in those daies ; and when the Doctrine of the Gospel was such , surely it was not likely of it self to receive entertainment , unless the power of God had accompanied it . 5. The power of the Gospel in the first preaching appears , in that it met with so much opposition ; the Devil stirred up instruments against it , the powers of the Earth were against it , as well as the powers of Hell ! great men did oppose it , Philosophers were against it , Learned men did oppose it ; the Iews were against it , and raised up persecution against the Apostles , and the hearts of all men naturally were against it ; and when there was such an opposition against it , surely it was none but the power of God which could cause it to prevaile and conquer , and cause so many Nations to bow and yield obedience hereunto . 2. The wonderful power and efficacy of the word , where it is preached unto this day , is a strong argument that it is the Word of God. 1. The power of the Word to search the heart , and convince of sin . Heb. 4. 12. The Word of God is quick and powerful , and sharper than any two-edged Sword , piercing even to the dividing asunder of the soul and spirit , and is a discerner of the thoughts and intents of the heart ; there is a light in the Word , which discovereth the dark filthy corners of the heart , and convinceth of secret sins ; and there is a sharp edge in the word to cut and wound ; no word in the world searcheth and pierceth , like the word in the Scriptures . 2. And especially the power of the Word doth appear in the work of conversion and regeneration , which it effecteth ; it is called the incorruptible seed , by which men are born again . 1 Pet. 1. 23. Of his own will begat he us by the word of truth . Iam. 1. 18. there is a great power goeth along with it , ●o break rockie hearts , to bow stubborn wils , to spiritualize carnal affections , to subdue strong lusts , to work a gracious and thorow change in the heart of man , which exceedeth the power of nature , or moral suasion ; and in so much as all are not wrought upon by it which read or hear it , yea sometimes the more disposed subject receiveth no impression thereby , and the less disposed subject is effectually changed ; which shows , that the ●ower doth proceed from God , and that the work is effected by his Spirit , and proves the di●ine Authority of this Word . 3. The Word is powerful , not only for the first working of grace , but also for the encrease thereof , for the building up believers , Act. 20. 32. for the perfecting of the Saints , and the edifying the body of Christ ; there is Milk in the Word for babes , and strong meat for strong men ; wholsome words , which have much spiritual nourishing vertue in them : the Word is powerful , for the ●uenching Sathans fiery darts , for the repelling and driving back the tempter ; for the comforting and rejoycing of distressed and disconsolate souls , ●hen they are brought even to the brink of de●air ; there are no such joyes in the world , as ●●ose joyes which Christians sometimes finde in ●eading and applying the Word , when they ming●e it with faith , and have the breathings of the Spirit therewith ; and there is no book in the world that can produce such powerful effects , a● the Scriptures do , wherefore it must needs follow , that these Scriptures are indeed the Word o● God. 3. The Scriptures appear to be the Word of God from the Historical relation in them of Prophecies ful●filled , & of miracles , whereby they were confirmed , a●● the rationally unquestionable certainty of this History as it is handed down to p●sterity . 1. In the Scriptures we have relation of Pr●●phecies , and the fulfilling of them , which do●● prove these writings to be from God alone ; because he alone can certainly foretell futu●● things ; indeed wise men may guess , and throug● prudence foresee the effects of some thing● in their causes , and foretell some things th● are not very far off , yet not certainly , and wi●● all their circumstances ; But it is Gods prerog●●tive to foresee and foretell such things ( certainl● and with their circumstances , and long before 〈◊〉 time ) for which no cause in nature can be a●signed , suc● as many of the Prophesies of 〈◊〉 Scriptures were . By this argument God doth 〈◊〉 the Prophet Isaiah prove the Heathenish gods 〈◊〉 be no gods , because they could not foretell fu●ture events . Isa. 41. 21 , 22 , 23. Produce your cau●● saith the Lord , bring forth your strong reasons : 〈◊〉 them shew us what shall happen , and declare to 〈◊〉 things to come : shew the things which are to 〈◊〉 hereafter , that we may know , that ye are Gods. 〈◊〉 v. 26. There is none that sheweth , there is none th●● declareth , &c. Therefore he concludeth , v. 29 ▪ Behold they are all vanity , their works are nothing their molten Images are winde and confusion 〈◊〉 The Prophesies of Scripture , as they prove the Lord , who spake them by the Prophets to be God ; so they prove the Scriptures in which they are spoken , to be of Divine authority . It would take up too much room in this small ▪ Treatise , to enumerate all the Prophesies of Scripture ; take two or three instances . See Gen. 15. 13 , 14. God fore●elling to Abraham that his seed should be strangers in a Land , which was not theirs , and serve them , and be afflicted by them four hundred years , and that afterward they should come ▪ forth with great substance . This Prophesie is fulfilled Exod. 12. So also the return of the children of Israel ●rom the Babylonish captivity , after seventy years , was foretold , Ier. 25. 12. and the name of Cyrus , who should deliver them , before he was born , ●sa . 45. 1 , 2. So also the name of Iosiah , who ●hould destroy the Altar which Ieroboam had rea●ed , and burn the bones of the Priests upon it , was foretold three hundred thirty and three years before he was born , the Prophesie is in 1 King. ●3 . 2. the fulfilling of it , 2 King. 23. 17. But ●specially the Prophesies in the Scripture concer●ing the Messiah , are remarkable , of his birth , l●fe , death , and the fulfilling of them in the History of the Evangelists ; the Prophesie of the destruction of the Temple , and Ierusalem by Da●iel , and especially by our Saviour , and the ●ulfilling thereof , before that generation wherein our Saviour lived , were all in their graves . 2. In the Scripture we have relation of Mi●●cles , whereby they were confirmed : such as the ●lague of Egypt ; the dividing of the Sea for the ●●raelites to pass ●horow ; the raining of Manna from Heaven ; the standing still , and going back of the Sun : the preservation of the three Children in the fiery Furnace , and the like , in the old Testament ; especially the Miracles wrought by our Saviour and his Disciples , which the new Testament do record , such as healing the sick , the lame , blinde , deaf , leprous , by a word , the feedin● many thousands with a few Loaves of bread , the calming of the Sea , the raising of the dead afte● burial , and the like , all which did exceed the power of nature ; and however wonderful things might be wrought by Men in a praestigiatory way which God may permit some to be deluded with●all ; yet all true Miracles , as these were , could b● wrought by none without his immediate power which he would never put forth for the confirm●●tion of lies and deceits ; therefore we may strong●ly argue from hence , that the Scriptures whic● have been confirmed by these Miracles , are indee● the Word of God. I know the great questio● then will be , whether there were ever such Mira●cles wrought , which the Scriptures makes mentio● of , whether the historical relation both of Prophe●sies and Miracles be not a forgery , for the introd●●ction of the worship , which the Scriptures cals fo● therefore , 3. I might show at large the rationally unquesti●●nable certainty of Scripture-History , as hand● to posterity ; But in brief , when these things we● so notable , and remarked in their times ; when the● were not done in corners ; when they were the o●●ject of sense ; when they were so many ; whe● they had so many spectators and witnesses ; wh●● there are divers records of the same things , an● all in the main agreeing ; when the way they 〈◊〉 declared in , speaketh so much simplicity in the relators ; when there were so many Copies of the Records dispersed into so many divers places ; when Enemies could not deny the truth of things recorded , only imputed them to other causes ; when mention is made of these things in profane Histories ; when we have the Writings of the ancient Fathers by us , who lived in all the Centuries between us , and the time of Christ , and with one consent acknowledge these things , who might easily have found out the deceit , had there been any , when they lived some of them so neer to the days wherein the chief of these things were done ; when we cannot rationally assign an end , which should move Christians to deceive themselves and posterity , since they exposed themselves to such losses , persecutions , reproaches and afflictions by their profession of Christianity ; neither can we rationally imagine how all the Christians in the World could meet together from so many Coun●ries , for the forging of things which were never done ; much less how they should agree together ●bout it ; and least of all how they should keep his secret , but their adversaries would have found ●t out , and made it known , some hint of it would ●ave been given in History ; all these things being ●aid together , we may rationally conclude , that ●he History of the Scripture is as certain , yea more ●ertain than any profane History , which we ●ave the least doubt of ; and if the Histories of ●rophesies fulfilled , and Miracles wrought be ●●ue , it is a strong Argument that the Scriptures which hereby are confirmed , are indeed the word ●f God. These Arguments for the Divine Autho●●ty of the Scriptures may be sufficient to stop the mouths of gain-sayers , but without the testimony of the spirit in and by them , none will be sufficient to effect a saving faith . Thus it is evident from the truth , and divine Authority of the Scriptures , which do so clearly reveal and foretel it , that the Lord Jesus Christ will certainly appear to Judgment . The second Argument to prove the certainty of Christs appearance , may be drawn from the certainty of the Resurrection . 2. Arg. If all the dead shall certainly le raised at the last day , and the Lord Iesus Christ shall raise them , then the appearance of the Lord Iesus Christ to do it is certain ; but all the dead shall certainly be raised at the last day , and the Lord Iesus Christ shall raise them , therefore the appearance of the Lord Iesus Christ is certain . 1. That all the dead , which are or shall be brought into that state , shall be raised at the last day , is a truth so clear in the Scripture , that nothing is more clear . The general Resurrection of the dead is one great Article of our Christian Faith ; one Principle of the Doctrine of Christ made mention of by the Apostle : Heb. 6. 1 , 2. The dead sm●●l and great shall be raised , and stand before God : Rev. 20. 12. We read of the Resurrection of the I●st , Luke 14. 14. Of the Resurrection of the Iust and Vnjust , Acts 24. 15. I might multiply many Scriptures to prove this Doctrine of the Resurrection , but I shall further speak but of two places which purposely treat thereof , and being so full of Arguments , I shall make use of no other than there I finde for the evidencing of this truth . 1. The former Scripture is in Matth. 22. from vers . 23. to the 34. The same day came the Sadduces to him , which say there is no Resurrection , and asked him , saying Master , Moses said , If a Man die having no Children , his Brother shall marry his Wife , and raise up Seed to his Brother . Now there were with us seven brethren , and the first when he had married a Wife , deceased , and having no issue , left his Wife unto his Brother . Likewise the second also , and the third unto the seventh ; And last of all the Woman died also . Therefore in the Resurrection , whose Wife shall she be of the seven , for they all had her . Iesus answered and said unto them , Yee do erre , not knowing the Scriptures , nor the power of God : For in the Resurrection , they neither marry nor are given in marriage , but are like the Angels of God in Heaven . But as touching the Resurrection of the dead , have yee not read that which was spoken unto you by God , saying , I am the God of Abraham , and the God of Isaac , and the God of Iacob ? God is not the God of the dead , but of the living . And when the multitude heard this , they were astonished at his Doctrine . And vers . 34. it is said , He put the Sadduces to silence . Here we have a Disputation concerning the Doctrine of the Resurrection , wherein we may take notice of , 1. The opponents , and they were the Sadduces , who denied the Resurrection , they denyed the immortality of the Soul , for they said there was no Angel nor Spirit : Acts 23. 8. And they denyed the Resurrection of the body . 2. The Respondent , and that was the Lord Iesus Christ , the wisdome of the Father ; he that when he was but twelve years old , did dispute with the Doctors in the Temple , and filled all that heard him with astonishment at his understanding and answers , Luke 2. 46 , 47. And much more now , when he was so much encreased in wisdome , was he able to deal with the Sadduces , and answer them about this truth , of which ( he coming out of the bosome of the Father , and being acquainted with his secrets ) he had so perfect knowledge ; he had answered the Herodians before most wisely to their ensnaring question , whether it were lawful to pay tribute to Caesar ; and he was able to give answer to the Sadduces about the Resurrection . 3. The Objection of the Sadduces . Master , Moses said , &c. their Argument against the Resurrection is this , If there were a Resurrection , then there would be a confusion in Relations , insomuch as seven Men having been in this World married to one Woman , all of them would claim a propriety in her , and to whom should she belong , would not this breed a discord ? Must not six of them with grief be deprived of her , who once was their Wife ? And could this agree with the state of perfection and happiness , in which all the just should be raised ? The Sadduces thought now they had our Saviour upon the hip ; they thought now it is likely , that they should confound him with this Argument , that they should gravel him and shame him before the People ; they could not answer it themselves , and they thought that out Saviour could not answer it neither ; and truly the objection hath subtilty in it . 4. The answer of our Saviour lies in vers . 30 In the Resurrection they neither marry , nor are given in marriage , but are like the Angels of God in Heaven . Hereby he gives them to understand that there would be no confusion in Relations at the Resurrection , that there would be no enjoyment or deprivation of conjugal Relations there , because such Relations would then cease ; and Men and Women would then be like Angels , which neither have , such Relations , neither do stand in need of them ; the end of such Relations will then cease , and the Relation will cease too . 1. One end of the conjugal Relation here , is , the propagation of Man-kinde , insomuch as the number is incompleat , and will be incompleat till the end of the World , and the number is compleating by Generation ; but at the Resurrection the number of Man-kinde will be compleat ; the number of the Elect will be perfect , and in this regard they will be like to Angels , whose number was compleat at the first , and therefore this end of marriage ceasing , the Relation should cease also . 2. Another end of marriage is mutual help ; and this end also will cease ; at the Resurrection the wicked they shall have no help , the righteous shall have no need of help from such Relations ; God will supply All , they will be perfect in him ; God will be All , and in All : God will be instead of Father , Mother , Husband , Wife , and all unto them , like Angels they shall behhold the Face of their Father , and have no need of conjugal Relations . 5. And with this Answer to the Sadduces Objection , we may take notice of Christs Discovery of their errour , and the grounds thereof , namely their ignorance of the Scriptures , and the power of God ; whereby , our Saviour doth suggest a strong Argument , to prove the Doctrine of the Resurrection , drawn from the power of God , and the Scriptures ; the Argument is this , If there be power in God to raise the Dead , and in the Scriptures he hath revealed that he will do it , then there will certainly be a Resurrection of the Dead ; But there is power in God to raise the dead , and in the Scriptures he hath revealed that he will do it . 1. That there is Power in God to raise the Dead , is evident , and none which acknowledge his Deity can rationally deny ; he that had power to make the World out of nothing , hath power to raise the Dead out of their Graves ; he that had power to give life , hath power to restore it ; he that hath all power , hath this power ; he who is infinite in power , who is omnipotent , unto whom nothing is difficult , he can raise the dead , and joyn soul & body together after a long separation . There is little doubt , but God can raise the dead , but the great question lyes in his will , whether he will or no. Therefore , 2. The Scriptures reveal his will herein ; he that in the Scriptures hath promised that he will raise the dead , being so powerful and faithful , he will certainly do it ; but God hath promised in the Scriptures , that he will raise the dead . And though in the old Testament the Doctrine of the Resurrection be spoken of more obscurely , yet our Saviour fetcheth a proof of the Doctrine out of the Book of M●ses , which the Sadduces ( as is observed ) did not acknowledge . Vers. 31. 32 ▪ As touching the Resurrection of the De●d have ye● not read what was said to you by God , I am the God of Abraham , &c. God is not the God of the de●d , but of the living ; our Saviour proves the Doctrine by strong inserence drawn from this place , which needs a little opening to perceive the argument . It is not unlikely but our Saviour cleared the thing in more words , ( for we have but the heads in Scripture of many things which were delivered in large discourses ) he made it so clear that is satisfied the people , & silenced the Saduces . The Argument formed up is this : If God be the God of Abraham , and the God of Isaac , and the God of Iacob , when they are dead , then Abraham , Isaac , and Iacob will rise again from the dead , and so there shall be a resurrection from the dead ; but God calls himself the God of Abraham , and the God of Isaac ; and the God of Iacob , when they are dead , as they were , when he spake those words of Moses out of the bush ; therefore they shall rise from the dead . The consequence our Saviour proves , because he is the God of the living , and not of the dead ; if that Abraham , and Isaac , and Iacob , be living before God , in regard of his purpose to raise them from the dead , because he is their God , when their bodies lie rotting in the grave , and therefore they may be called living when dead , by him who quicknefh the dead , and causeth-those things which are not ( but shall be ) as though they were . Rom. 4. 17. then Abraham , and Isaac , and Iacob shall be raised from the dead , as certainly as if they were actually living ; but they are living before God , in regard of his purpose and promise to make them alive ; which is evident from the nature of the covenant which he hath made with them , which doth include a promise of blessedness , and perfect happiness , which he will give unto them . If God be the God of Abraham , and the God of Isaac , and the God of Iacob , he is their God in covenant , and by consequence will make them perfectly happy , not only in regard of their souls , by receiving them into glory , when they die ; but also in regard of their bodies too , by raising them from the dead at the last day , till which time their happiness is but in part , and imperfect ; and therefore hence may strongly be inferred , that they shall be raised ; and by consequence all in covenant shall be raised , to receive the perfect happiness promised in the covenant ; and by parity of reason , that all out of covenant shall be raised to receive the compleat punishment threa●ned to sinners for their sins ; and by consequence that there shall be a general resurrection . Thus our Saviour confirms this great doctrine of the resurrection , whereby he stopped the mouths of the Sadduces ; his answer made the people astonished , and the Sadduces confounded ; they came with their mouths open , but they went away with their mouths shut ▪ they came with full cry , but they went away in silence ; he put the Sadduces to silence . 2. The second Scripture to prove the Resurrection , is in 1 Cor. chap. 15. thorowout ; It seemeth , that some amongst the Corinthians who called themselves Christians , did deny the Resurrection ; now the scope of the chapter is to refu●e this dangerous errour , and to prove the truth , which the Apostle doth by several arguments . 1. The first argument is drawn from the Resurrection of Christ ; If Christ be risen from the dead , then believers which are his members , shall be raised also ; he will not suffer his members to lie for ever rotting in the grave , because his mystical body then would never be grown up ●nto perfection : Christ is the first fruits of them that sleep , v. 10. As certainly as he was awakened out of his sleep in the grave on the third day , to certainly shall all those that do , or shall sleep in Jesus , be awakened out of their grave at the last day : But Christ is certainly risen from the dead , which the Apostle proves , 1. From the Prediction thereof in the Scriptures , as his death was foretold , so also his resurrection was foretold in the type of Ionah's being ●ast out of the belly of the whale on the third day . 2. From the testimony of those persons to whom the Lord Jesus Christ did appear after his resurrection , namely of Cephas , all the Apostles , above five hundred brethren at once , who saw him before his ascension ; and last of all , in that he was seen by himself upon the way to Damascus after his ascension : all which witnesses did with one mouth confirm the truth of Christs Resurrection . 3. From the absurdities which would follow if Christ were not risen . 1. The Apostles would then be found false witnesses , and the Spirit of God which spake in them , would be a false spirit , which is impossible . 2. Then their preaching would be in vain , and the whole doctrine of Christianity , which was built partly upon this foundation , would fall to the ground . 3. Then their faith would be in vain : because if Christ were still dead , he would not be a meet object for their faith , for then he could not be the Son of God , nor a Mediatour between God and man. 4. Then Believers would be yet in their sins ; their sins would remain unpardoned ; because satisfaction to Gods justice would not have been compleated , had the bonds of death still held ou● Saviour . 5. Then they which were fallen asleep in Christ would be perished in regard of their bodies , li●● the beasts when they die ; because if Christ were not risen , it would be impossible that they should ever rise any more . 6. Then believers should have hope only i● this life ; because if Christ were not risen an● ascended into Heaven , to prepare room for the● there , they could not have any good-grounde 〈◊〉 hope of ever being received into that place ; an● by consequence it would follow , that believe● the best of men upon the earth , would be the m●● miserable men of all others , because they a● exposed to so many sufferings for the sake of Jesus Christ : If they had hope only in this life , the● would be most miserable in regard of sorrow ( though not in regard of sin ) for their hopes 〈◊〉 future glory do support and comfort them und●● all their afflictions ; if they should loose their hope● they would loose their comforts , and be of all ●thers the most forlorn and sorrowful ; it would break their hearts , and bring them to despa●● Certainly then Christ is reisen , and as certainly sh●● the dead be raised . 2. The second argument whereby the Apostl● proves the resurrection , is drawn from the Pa●●lel between the first Adam ▪ and Christ the secon● Adam , v. 21 , &c. Since by man came death , 〈◊〉 man also shall come the resurrection ; for as in Ad●● all die , so in Christ shall all be made alive . 〈◊〉 Adam sin came into the world , and death by sin , and death passed upon all his posterity , because all have sinned , at least in him : By Christ came righteousness into the world , and by righteousness life , and all his posterity shall be raised by him unto eternal life at the last day , because all are partakers of his righteousness . 3. The third Argument is drawn from the reign of Christ at the right hand of the Father , until all his enemies be put under his feet ; and the last enemy which shall be destroyed is death ; and death is no waies perfectly destroyed , but by the resurrection of the dead out of their graves , and the putting immortality upon the body : then when this corruptible shal put on incorruption , and this mortal shall put on immortality , death shall be swallowed up in victory ; therefore since death , with other enemies , shall be put under Christ's feet , it is necessity that there should be a resurrection . 4. The fourth Argument is in v. 29. Else what shall they do that are baptized for the dead : if the dead rise not , why are they baptized for the dead ? The words are difficult ; various are the interpretations which are given ; I like Calvins best ; if it will hold with the words , Why are they baptized for the dead , or for dead ? that is , why are they that are dying , and given over for dead ? baptized ? if the dead rise not ; why will any when they are going out of the world be baptized in the name of Chri●t ? if they did not hope for a resurrection at the last ; that as they are buried with him by baptism unto death , so they should rise with him not only unto newness of life here , but also unto everlasting life and glory hereafter . 5. The fifth argument is drawn from the jeopardie and sufferings of Christians , which they would not undergoe unless they had hopes of the resurrection . 6. The denial of this Doctrine opens a door to licenciousness . People would eat and drink , and let l●o●e the reigns to sensual delights , and commit sin with greediness , if they must die , and there were no hopes of a resurrection to glory and happiness , and no fears of a resurrection to torment and misery . Besides , Scripture testimony and argument , which is the only firm proof of the resurrection . I might add for illustration , some Emblems of the resurrection in nature . Naturalists tell us of a Phaenix which riseth out of the ashes , into which she had burned her self before ; but it is more certain , that some birds lie in holes dead all the winter , and get life again in the Summer ; we see Plants , Herbs , Flowers , and the like wither in the Winter , and spring forth again when the cold weather is gone ; we see the Sun sets at night , and arise again in the morning ; and we our selves , as we have an Emblem of death upon us when we are asleep , so our awaking again , and arising from our beds , is an Emblem of our resurrection at the last day . It is certain that the dead shall be raised , which hath been proved . 2. And secondly , it is as certain that Christ shall raise them . I will raise them at the last day . Ioh. 6. 40. this is spoken of believers ; but it is spoken also of all , Ioh. 5. 28 , 29. The hour is coming , in which all that are in their graves ▪ shall hear his voice and come forth : they that have done good , to the resurrection of life , and they that have done evil , to the resurrection of damnation . Hence it strongly follows , If the dead shall certainly be raised , & the Lord Jesus shall raise them , that the appearance of Christ to do it , is certain . 3. Arg. The third Argument to prove the certainty of Christ's second appearance may be drawn from the certainty of the last general Judgment . If there will certainly be a day of general Iudgment , and the Lord Iesus Christ will be the Iudge ; then the second appearance of Christ is certain : But there will be certainly a day of general judgment , and the Lord Iesus Christ will be the Iudge ; therefore Christs appearance is certain . 1. The certainty of the last judgment is evident from Scripture , Heb. 6. 2. 2 Pet. 3. 9. Rom. 2. 5 , 6 , 7. and elsewhere frequently , and I shall further prove it by Scripture arguments . It doth appear there will be a day of Judgment , 1. From Gods app●intment . Act. 17. 31. He hath appointed a day wherein he will judge the world in righteousness . God appointed the creation of the world , which accordingly he effected : he appointed the reconciliation of the world to himself , which he brought to pass ; and having arpointed the judgment of the world , it shall as certainly be brought to pass in its day . Nothing can frustrate God's appointments , God being so infinite in wisdom , doth not appoint any thing about which there shall be any reason to after his determination ; and God being so infinite in power , nothing can hinder the effecting of what he hath determined shall be done . 2. From Gods Supreme and universal Soveraignty ; he is the blessed and the great Potentate , which rules over all the Kingdoms of the earth ; He is the King of Kings , and Lord of Lords , 1 Tim● 6. 15. All the children of men are not only his creatures , but also his subjects . As it is the work of earthly Kings to judge their subjects , and to dispense rewards and punishments : so God being the supreme Soveraign , will judge all his subjects ; Kings are but Gods Vicegerents , they rule under him , and they must give an account unto him ; God wil judge the Judges of the Earth : men do often judge unrighteously , sometimes through their own wickedness and partiality ; sometimes through ignorance and false information ; the righteous are condemned by some , and notorious offenders are acquitted ; and those which judge most righteously , cannot finde out all that should fall under the lash of the Law , and the strictest laws of men do not reach all offences against God ; therefore there is need that the Soveraign Lord and King should call the whole world to another judgement , which will be at the last day . 3. From Gods most excellent Wisdom in the mannagement of his government over the children of men ; the wisdom of God now is much out of sight , and is little taken notice of in the world : there seems now to be a great disorder and confusion in the government of men ; the most faithful subjects of the King of Heaven in most places are trodden under foot , and have many bitter cups put into their hands ; and the most vile Traitors and Rebels , against the highest Majesty , are lifted up into the seat of honour , and spend much of their daies in mirth and jollity ; we read in Scripture of the various and great afflictions of Gods People . Heb. 11. 36 , 37. Some there were mocked , and s●ourged , and tortured , they were sawen asunder , they were slain with the Sword , they wandered about in Sheep-skins , and Goat-skins , being destitute , afflicted and tormented , and yet such as the World was not worthy of ; whereas it is said of the wicked , Psal. 73. 5 , 7 , 10. Their eyes stand out with fatness , they have more than heart could wish , and Waters of a full Cup are wrung out unto them ; and they are not in trouble like other Men , neither are they plagued like other Men. See also Psal. 17. 14. Iob 31. from the 7. vers . to the 14th . So that if there were not another Judgment , God would seem to have been an ill-contriver of Government for the welfare of his people , and to have ill-consulted his own glory in the World ; yea his enemies would seem to have out-wi●ted him ; therefore it is needful there should be a day of Judgment , when all things shall be set at rights , and put in order ; when Gods wisdome all along shall plainly appear in the view of all , and his glory be made manifest ; when his people shall be exalted , and his enemies debased . 4. From the infinite holiness of God , now the holiness of God is trampled under foot by ungodly sinners ; they scorn and deride it , whereever they see any Image or apearance thereof ; they scoff at the name of a Saint ; they hate holiness , and many do their uttermost to banish it the World ; which is a high affront , which such Persons offer to the highest Majesty in this high attribute ; it is therefore necessary that there should be a day of Judgment , that God may redeem the honour of his holiness , which now lies under such contempt ; then he will make his holiness to shine with an amazing excellency in the eyes of all those that did despise it . 5. From Gods justice and righteousness ; God hath given unto Man a most just and righteous Law , and annexed threatnings of everlasting punishment , which he will inflict upon the breakers thereof ; Gods justice cannot be satisfied without execution of his vengeance in the punishment of all transgressors , except it be of such who have an interest in the satisfaction , which was made by the Lord Jesus Christ ; and all the Children of Adam being transgressours , and very few of them having an interest in Christ and his merits , and none receiving condigne punishment for their sins in this life ; therefore there will be a day for the revelation of the just and righteous judgment of God , Rom. 2. 5. This righteousness of God doth engage him not only to punish the wicked for their sins , but also to give his people that reward which the Lord Jesus Christ hath purchased and prepared for them ; therefore there must be a day for him to do it in . Thus it doth appear , that there will be a day of general Judgment . 2. That Christ will be the Judge , is also evident from Scripture , Acts 17. 31. He hath appointed a day wherein he will judge the World in righteousness by the Man whom he hath ordained , whereof he hath given assurance unto all Men , in that he hath raised him from the dead . And Rom. 14. 10. We shall all stand before the Iudgment Seat of Christ. And 2 Cor. 5. 10. For we must all appear before the Iudgment Seat of Christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad . And Christs judicial proceedings is set forth at large , Matth. 25. Hence then it follows , that the Lord Jesus Christ shall certainly appear to Judgment . I might add other Arguments drawn from the faith , and hope , and expectation of the righteous , and Christs faithfulness , love , and the engagement of his honour to appear again , but so much concerning the certainty of Christs second appearance . CHAP. XII . 3. THe third thing proved , is to shew that the Lord Iesus Christ will quickly appear , that is , 1. He will come within a short time . 2. He will come suddenly and unexpectedly , when he doth appear . 1. Christ will come quickly , that is , within a short time . Heb. 10. 37. Yet a little while , and he that shall come will come , and will not tarry . He that shall come will come , there is the certainty of his coming , and yet a little while , he will come , and will not tarry , there is the speediness of his coming . The Lord is at hand , Philip. 4. 5. The coming of the Lord draweth nigh , Iames 5. 8. The Iudge standeth at the door , vers . 9. The end of all things is at hand , 1 Pet. 4. 7. Therefore out dayes are called the last dayes . 2 Tim. 3. 1. And upon us the ends of the world are come , 1 Cor. 10. 11. We live in the end of the World , in the last dayes , in the old age thereof . The World hath as it were three ages , the youth , the middle age , and the old age ; the Youth of the World was from the creation to the Flood ; the middle age from the Flood to the first coming of Christ ; the old Age from the first coming of Christ , to the second coming , the old age and last dayes of the World began in the Apostles time , now many of them are spent , and we are come not only to the declining years , but also to the decrepit age of the World ; and if the Lord Jesus Christ were to come shortly in the dayes of the Apostle , much more shortly will he come now , when so many years are past since the Scripture was writ , and these things foretold . If any should doubt of the certainty of Christs appearance , because the Scripture speaks of the speediness thereof , as if Christ had been in those dayes presently to come , and yet above sixteen hundred yeares are past , since the promise was made . I answer , that the Apostle Paul who in his first Epistle to the Thessalenians spake of Christs coming , as if it might be in his time , 1 Thess. 4. 16 , 17. The Lord himself will descend from Heaven with a sho●t , &c. And the dead in Christ shall rise first ; then we which are alive and remain shall be caught up in the Clouds , &c. The same Apostle tells the Thessalonians in his second Epistle , Chap. 2. 3. Tha● the day of the Lord should not come , till there was ● falling away , and the Man of sin should be revealed , &c. And vers . 7. That there was then a lett to the Revelation of the Man of sin , which was th● Heathenish Romane Empire , which lett was not likely in haste , neither was removed till some hundred of years after ; and therefore it is eviden● from that place , that the coming of the Lord was not to be until several ages after the writing of the Scriptures . This may be sufficient to give satisfaction concerning the length of time , since the Scripture tells us that the Lord Jesus would quickly appear . If any profane Mockers shall scoff at this answer , and say , where is the Promise of his coming ? Do not all things remain as they were since the Creation ? Do not the Sun , and Moon , and Stars keep their constant course ? And what likelihood of the darkning of the Sun , and falling of the Stars , and the passing away of the Heavens with a great noise ? Is not the Earth established upon sure foundations , and what likelihood of moving it and burning it , with the works which are upon it ? and if Christ would have come so quickly , would not he have been here before now ? I answer , 1. That the Apostle Peter foretels , that in the last days such scoffers should arise . 2 Pet. 3. 3 , 4. 2. That all things are not as they were from the Creation , for the World in the time of Noah was drowned with the Flood , Noah only excepted , and those which were with him in the Ark ; surely there was a great transformation of things in that age , vers . 5 , 6. 3. That by the same word of command , whereby the old World was drowned with Water , by the same Word , the World that now is shall be burned with Fire at the day of Iudgment and perdition of the ungodly , vers . 7. 4. That though many hundred years be p●st since the promise , that the Lord would come quickly , yet there is not a failure , in regard of God ; for though the time be long , in regard of our account , who are of so short continuance ; and time seems tedious to us , because of the miseries of our short life ; yet in regard of the eternal God , the time is but short , for in his sight a thousand years is but as one day , and by that account there are not yet two dayes past since the promise . vers . 8. 5. The reason of Gods protracting this appearance of Jesus Christ to Judgment , is for our sakes ; it is from his long-suffering to us-ward , that hereby he might lead us unto repentance , vers . 9. The Lord hath a number to be called , some of which may be unborn , others not yet new-born , but scattered amongst the wicked ; but when the Elect are all called , and perswaded to repent , and believe , and are gathered into Gods Family , I doubt not but the Lord Jesus Christ will be here immediately . The Lord Jesus surely now will come within a short time ; the certain time of his appearance is unknown , Matth. 24. 36. But of that day and hour knoweth no Man , no not the Angels , but the Father only ; this is a secret which God hath locked up in his own breast , it is written in the Book of this Decree , and however other things are revealed and unfolded to Men , yet the leaf where this is written is folded up and sealed , so that none can read it ; yet surely it cannot be long before the mystery be finished , and Christ be revealed from Heaven ; yet a little while and he will be here , he stands at the Door , and the Door will quickly be opened , and then he will make his appearance . 2. The Lord Jesus Christ will come quickly , that is suddenly , and unexpectedly , especially in regard of the ungodly World. The day of the Lord will come as a s●●re upon all them that dwell on the face of the whole Earth : L●ke 21. 34 , 35. And sudden destruction will then come upon the wicked , as pains on a Woman with Childe : 1 Thess. 5. 3. The Lord will come in a moment , in the twinkling of an eye : 1 Cor. 15. 52. As lightning cometh out of the East , and shineth unto the West , so shall the coming of the Son of Man be : Matth. 24. 27. Further , this coming of the Lord Jesus is set forth in Scripture . 1. By the coming of a Thief in the night , Rev. 16. 15. Behold I come as a Thief : 1 Thess. 5. 2. For your selves know perfectly , that the day of the Lord so cometh as a Thief in the night : 2 Pet. 3. 10. The day of the Lord cometh as a Thief in the night , in which the Heavens shall pass away with a great noise , &c. The Lord will not come like a Thief , in regard of any wicked purpose and design ; but he will come like a Thief , in regard of the suddenness and unexpectedness of his coming . Men do not think of , they do not know of , they are not aware of , they do not desire the coming of Thieves : so the Lord will come at a time , which Men do not know of , when they do not think of it , whe● they are not aware of it ; and he will be more unwelcome at his second appearance to the greatest part of the World , than a Thief , who comes suddenly in the night , and breaks in upon their Houses , to steal their goods , and take away their lives ; when the Lord Jesus shall suddenly unfold the Doors of Heaven , and come down in his glory , and summon the wicked to Judgment , how will they start , and be affrighted out of their deep sleep of security , and be filled with horrour and amazement ! 2. Christs coming is set forth by the coming of a Bridegroom at midnight , in the Parable of the ten Virgins , Matth. 25. 6. At midnight there was a cry made , Behold the Bridegroom cometh , go yee forth to meet him . The Virgins were all asleep , the wise as well as the foolish , they did not expect the Bridegroom at that time ; the coming of Christ will be sudden and unexpected , as to the particular time unto his own Disciples ; yet they will quickly arise , and trim their Lamps , and receive him with joy , when the Lamps of the foolish Virgins , for want of Oile , will go out , and they shall be shut out of the Bride-chamber of Heaven for ever . 3. Christs coming is set forth by the coming of the Flood upon the old World , and Noah's entering into the Ark : Luke 17. 26 , 27. And as it was in the dayes of Noah , so shall it be in the dayes of the Son of Man ; They did eat , they drank , they married Wives ; they were given in marriage , until the day that Noah entered into the Ark , and the Flood came and destroyed them all . The old World was very licentious , and secure in the dayes of Noah ; though universal ruines and destruction were so neer , yet it being a thing which was unseen , they did not expect it , nor take any care to prevent it . It is said of Noah , Heb. 11. 7. That by faith being warned of God , of things not seen as yet , moved with fear , he prepared an Ark to the saving of his house : By faith he knew that the Flood would come , when there was no appearance of it , nor possibility , in regard of the ordinary way of the working of second causes ; he believed it , because God who could effect it , and who cannot lie , had foretold it ; and therefore he prepared , according to Gods direction , this great Vessel , to defend himself and Family , and some living Creatures of every kinde , against the Waters , which he foresaw were coming upon the Earth ; but the ungodly World , having no eye of faith , could not discern this unseen thing ; it is most likely they heard often of it by Noah , who was a Preacher of righteousness ; but they did not believe it , therefore they did not expect it , nor fear it , nor prepare for it : they are , and drank , and slept , and sin'd as if no such thing had been coming upon them : It is likely , when they saw Noah build the Ark , such a large and capacious Vessel , on the dry Land , that they scoffed at him , and accounted him no better than a mad-man , as we should do a Man that should build a Ship on the top of a Mountain , and expect that Waters should come up thither , and waft it away . But when the dayes of a hundred and twenty years , which the Lord had appointed the old World to continue , after his threatning of their destruction , were expired ; when the decree had brought forth , and the year of Gods recompence was come , and the day of his fierce anger , wherein he sent the Flood upon the Earth , O the terrour and amazement which did surprize the secure sinners of the World at that time ! when the Windows of Heaven were opened from above , out of which God looked forth upon sinners , with such a furious countenance , and poured forth his anger in such streames of water ; and the Fountains of the great deep were opened from beneath , and the Flood began to arise , and lift up the head , and swell about them ; when the Valleys were filled with running Waters , and the Plains were covered , as if they had been a Sea ; when this enemy did combine so many Forces together ( having a Commission from God to destroy ) and strengthned it self on every side , and environed these rebellious sinners round about , and assailed them in every quarter ; when not only smaller Cortages were overturned , but also the streames brake in with irresiftible force upon the strongest and greatest edifices ; when great Doors were lifted off of their hinges , or broken to pieces , and the Water ( like a Thief ) climbed in at the Windows , and roaring all about with a hideous noise , pursued those which fled from it , following them up stairs , even to the highest room until it had overtaken them , and devoured them without mercy ; think what a hurry and affright the World was in at that time ; how every one shifted for himself , if possible , to preserve himself from the fury of this Conqueror ; how they forsook the lower grounds , and flocked together to the Hill-Countreys in great haste , leaving their substance behinde them , with a sad heart ; how they were drenched with the Rain from Heaven , and wet to the skin as they went along , and scarcely were able to take breath , the stormes was so impetuous about them ; and when they perceived the Flood to beset the highest Mountains , ( whither some of them were fled , and upon the top of which some of them had climbed , hoping ( it may be ) that they had got unto an inaccessible place ) & that the billows were mounting towards them ; & now the whole World seeth their death and ruine to be inevitable , that there was no contending with , no resisting or flying from these armed Waters , which God had sent to execute his vengeance upon them for their sins ; we may imagine something of the horrible perplexitie of their mindes : O how did they look one upon another , when such a judgment as this was come upon them , which they never looked for ! how did they speak ! how did they weep ! how did they cry and shreek ! what distress was there then upon all Nations , and how did their hearts fail them , and sink within them through fear , when they looked upon the flood that was come upon the earth ; when they heard the winds blowing , and waves roaring , and saw no way of escaping ? Then they which had heard Noah foretell and threaten them with this judgment , too late believed the truth of his words , which before they did not regard ; then they which had seen Noah build the Ark , and had accounted him no better than mad , were convinced of their own folly and madness , that they did not with him take some course for the defence of themselves at this time ; then they were perswaded of Noah's wisdome above all others on the earth , and could have wished that they had imitated his wisdom , in building for themselves such another Ark , or that they were with him in his ; and possibly some , when the waters were come , and Noah was shut in by God in his Ark , might run to the place and endeavour to clamber into it , and be washed off with the stream . Thus will it be at the second comming of the Lord Jesus Christ to judgement , his coming will be sudden and unexpected : the wicked of the earth will be eating and drinking , marrying and giving in marriage ; they will be as sensual and sinful , and as secure withal , as they are at this day ; they are told frequently , by the preaching of the word , that the day of judgment is appointed , and that it hastneth greatly ; that the Lord Jesus Christ will come , and that he will come quickly ; but they want faith to believe it , and therefore they do not expect it , nor fear it , no● prepare for it : It is said , Luke 18. ●8 . When the Son of man cometh , shall he finde faith on the earth ? Some interpret this place as spoken not of Christs second personal coming to judgement ; but of his comming in a way of eminent deliverance of his people from the cruelty and oppression of their enemies , which will be so strange and unexpected , because they shall be brought so low , insomuch that there will hardly be faith in any to believe a desiverance . Others interpret this place , as speaking of Christs last appearance to judgment ; that the earth will then be generally secure , and that wicked men , and unbelievers , and oppressours of Gods people will abound , and that true believers will be rare , and very hardly to be found : I shall not determine which is the true sense of the place , but sure I am the wicked will be many , and very secure at the day of Christ's appearance ; though the wicked be forewarned of this day , yet they do not believe this thing , than which nothing is more certain ; the wicked , which are mingled amongst Gods people , think strange that they do not run with them unto the same excess of riot ; they looke upon them as no better than fools , and people besides themselves , when they see them deny themselves , sleight the pleasures and profits , and vanities of the world , and are so iollicitous above all other things to prepare an Ark for the saving of their souls , to get an interest in Jesus Christ , typified by the Ark , that under his shelter they may be defended from the storm of Gods wrath , which shall beat upon the head of the wicked at the last day . The wicked do expect Christ's comming no more than the old world did the Flood in the daies of Noah . But when the time which the Lord hath appointed the world to continue , is expired , and the Angel hath lifted up his hand to Heaven , and sworn by him that liveth for ever and ever , that time shall be no longer ; when the mystery of God is finished , and all the things to be done in the world are accomplished , and the day of judgment of old ordained , is now come , and Christ hath received his commission from his Father to summon all to his judgment seat : O the dread that will on that day fall upon the wicked tribes of the earth ! when they shall see the heavens opened above , and such a glorious Majesty , with such a glorious Train appear in the air ; and when the earth and the graves shall be open beneath , and all the dead bodies of all generations shall be raised and come forth , and some of them shall be caught up to meet the Lord in the clouds , and themselves with the most to be left behind ; and when they feel the wrath of God to begin to assaile them like a flood , and to be poured into their souls like water ; when they see Christ coming in flaming fire to take vengeance upon them for their sins : O this will be an unexpected and terrible appearance , and so much the more retrible , by how much the less expected : Then they will not endeavour to climb up mountains , but to creep under them to hide them from the wrath of the Lamb , but all to no purpose , no mountain will receive them , for all the mountains , and earth it self , with the heavens , will flee away from the face of the Lord Jesus Christ , when his Throne is set for Judgment , Rev. 20. 11. they will then looke about them , and perceive all refuge to fail them , and no way of escaping for them ; then they will with grief remember the warnings which they had of these things , and be vexed at the very heart that they did not take warning ; then they will wish for an Ark ; and O that they had an interest in Jesus Christ ! and they will account believers , whom once they esteemed as fools and mad men , to have been the wisest people upon the earth ; and O that they were in their condition ! possibly some may endeavour to clamber up into the air with them , when they are ascending to their Lord ; but they will have weights sufficient to keep them down . The dread of sinners at the last day , when Christ doth come so suddenly and unexpectedly will be far greater than the dread of the old world in the daies of the Flood . 4. And lastly , to name no more , the suddenness and unexpectedness of Christs coming is set forth by the raining of Fire and Brimstone from Heaven upon Sodom , and Lots going out of that wicked place , Luke 17. 28 , 29 , 30. Likewise as it was in the daies of Lo● , they did eat , they drank , they bought , they sold , they planted , they builded : But the same day that Lot went out of Sodome , it rained Fire and Brimstone from Heaven , and destroyed them all : Even thus shall it be in the day when the Son of man shall be revealed . The Sodomites were notoriously wicked , they were worse than beasts , they would have offered violence , and buggered the very Angels which were sent to Lot ; they were generally wicked , there were not so many as ten righteous persons in the place , though righteous Lot dwelt amongst them ; it is likely ●here was not one righteous person , besides what was in Lots family ; and though they were so wicked , and the cry of their sins was gone up ●o Heaven , and the Lord was provoked unto so great displeasure by them ; yet they are jovial and secure ; they did not think in the midst of ●heir peace , that sudden destruction was so near ; Abraham with his servants had not long before delivered them out of the hand of Chedorlaomer , ( against whom they had rebelled ) and Amraphel , and the other Kings which had conquered them , and sackt the place ; they did not think of a more ●urious enemy , who was arming himself against them , even the King of Heaven , against whom they had worse rebelled , and out of whose hands none could deliver them : They ate , and they ●rank , they did not think that their flesh , and all ●he provisions thereof should so soon be devoured by flames ; they bought , and they sold , they did little expect that both money and merchandize should be consumed so suddenly ; they planted and they builded , they did not in the least imagine that instead of showers of Rain from Heaven to water their Plants , to make them grow , they should have showers of Fire and Brimstone to burn up their plants , and burn down their houses to the ground . The Sodomites did not in the least look for such a Judgment as this : it is said , Gen. 19. 14. That Lot went out and spake to his sons in law , which had married his daughters , and said , Up , get you out ●f this place , for the Lord will destroy this City : but ●e seemed as one that mocked unto his sons in law . His words were unto them like idle tales , which they did not believe , otherwaies they would not have remained in the place until they had been consumed ; and if Lot's sons in Law , ( who in likelihood were some of the best of the place ) did not believe nor expect the judgment , though they were forewarned by their Father ; much less did the rest of the Sodomites expect it , that had not before heard of it . This Fire from Heaven was altogether unexpected in Sodom . But the same day that Lot went out of Sodom , it rained Fire and Brimstone upon them , and destroyed them all . The morning was clear , when Lot went forth , and the Sun did shine with a glorious brightness , when he got into Zoar ; but then we may imagine that a strange darkness did quickly fill the Heavens , when the Lord came down clothed with vengeance as with a garment , and wrapped in thick clouds of the sky ; when the Lord thundered in the Heavens , and the highest gave hi● voice , Hail-stones and coals of fire ; when the Lord rained Fire and Brimstone upon the place ; Wh● can utter the horrible perpexity of the Sodomite● on that day , under this unthought of , unexpected , sudden , and so dreadful un-heard-of Judgment ? when they opened their windows and doors of their houses in the morning , and perceived the fashion of the heavens to be altered and the tempest of Fire and Brimstone to beat 〈◊〉 upon them so sorely and suddenly ; when the 〈◊〉 was strangely converted into fire , and such scalding sulphurious matter enkindled by the brea●● of God did fall upon them ; when the whol● place was put into flames together , and ever house was set on Fire by this Fire from Heaven when they saw if the● went forth of doors they should be burnt by the fire of Heaven , if they stayed within , they should be burnt by the fire of their houses ; when there was such a dreadful burning heat by the Fire , accompanied with such a stinking , noisome , suffocating smoke by the brimstone ; when there was a little kinde of Hell in that place both for torment and sin ; O the Dread of the Sodomites at that time ! then those beasts which would have forced themselves into Lots doors , to commit leudness , and were strucken by the Angels with blindness , when they began to feel the violence of this Fire , and their pampered flesh began to be rosted by these flames , how did they howle like Dogs , how did they roar and yell with anguish and horrour ? Then all the sinners of the place , whose sins before went up with such a loud cry into the ears of God , what a loud cry did they send forth out of every house under the sense of their torments ? then the sons in law of Lot , who were forewarned , I believe , were above others perplexed and filled with unspeakable vexation , that they did not hearken to the voice of their Father , and remove with him from that place before the Fire came ; then they knew he did not mock them , but was in good earnest , and that his words were not idle tales , but the truth of Gods intention , which he was sent to give them notice of : Sodom is now made a fiery Furnace , and all the wicked of the place are consumed together suddenly and unexpectedly . Even thus will it be in the day when the Son of Man shall be revealed , when the Lord Jesus Christ shall come to Judgment . The world is very wicked , and the longer it doth continue , the worse it grows ; the sins of the wicked world , like the sins of Sodom have gone up with a loud Cry to God ; and the Lord hath exercised his patience a long time to lead them unto repentance ; and if there had not been some righteous persons on the Earth , the day of Judgment would have been long ago ; if there had not been some Lots in Sodom , I mean some Elect Persons in their sins , that are yet to be called , and some as yet un-born , that must be gathered , the World would ere this have been consumed , for the wickedness thereof ; there is a measure appointed for the Worlds sins , which will be filled up , and there is a number appointed of chosen Persons , who ere long will be brought in , and so soon as Lot is got into Zoar , God rains Fire and Brimstone on Sodom ; and I conceive that so soon as all the Elect Persons are got into Christ , that then Christ will appear to Judgment ; and as it was in the dayes of Lot , so will it be on the day of Christs appearance ; the wicked of the World will be secure , eating and drinking , buying and selling , planting and building . The day before Christ cometh will be a merry day with some ungodly sinners , they will be eating and drinking , feasting and carouzing , singing and rejoycing , and putting the evil day far from them , even when it is so very neer ; but how will their chear be changed the next morning ? how will their singing be turned into howling , and their joy into heaviness and dreadful terrour ? The day before will be a gainfull day , it may be with many in their buying and selling , possibly they may have got a good bargain in their buying , and got good profit in their selling ; and it may be a busie day with others in their planting and building , which may fill their time and thoughts with Worldly care and contrivements for many years to come , little thinking that the World is not of a years , nor two dayes standing longer ; but O what terrour will seize upon these Worldings the next morning , when Christ doth appear to judge them ! and they finde , that whilst they have gained something in the World , which they cannot now keep , and will yield no profit in this day of wrath , that they have lost their souls and happiness for ever , which they cannot regain ; that whilst they have been busie about trifles , they have neglected the one thing necessary ; then they will wish , that instead of planting Trees in their Ground , they had spent their time in getting grace planted in their hearts ; that instead of building Houses for their bodies , they had laid a good foundation for this time , and got a title to the building of God , the House not made with hands , which is durable and eternal . The day before Christs coming will be a sinning-day with all the wicked , and a day of general security ; some will be swearing and cursing , others will be oppressing and grinding the faces of the poor , others will be reproaching and persecuting of Gods people ; and the very night before , it may be many wicked Persons may be got together Carding , and Dicing , and Drinking all night unto Drunkenness , and others may be got into the unclean Bed , and there lie in their filthiness , and all will be sleeping in sin and security ; but the sound of the last Trumpet will startle and awaken them all ; when sinners open their eyes on this morning , and see the Heavens open before them , and the Lord Jesus Christ descend in such glory as hath been described , none can utter what their perplexity will be at that day ; and the suddenness of Christs coming will make their horrour the greater ; some of them were told of this day of Fire , when the Heavens should pass away with a great noise , and the Elements should melt with fervent heat , and the Earth ( with the works therof ) should be burnt up , and what course they should take , to escape the vengeance of this day ; they were perswaded to leave their sins , to flee from the wrath to come , to hasten out of Sodom , if they would not be consumed in its flames , to get away , and not look back , to flee presently into Zoar , where only they could be hid , to get into the City of refuge , if they would escape the vengeance which did pursue them , which had them upon the chase ; they were invited into Gods Family , and into the armes of his mercy ; they were invited unto Christ , and to partake of his grace freely ; they were told again , and again , if they did go on in the way of sin , that iniquity would be their ruine , that so long as they did abide in a state of impenitency and unbelife , that the wrath of God did abide on them ; they were told how sweet : Saviour the Lord Jesus Christ was , and how ready he would be to receive them , if they applyed themselves by faith , with repentance for sin unto him ; and they were told how furious and inexorable a Judge he would be , and what vengeance he would take upon them at the last day , if they did not take warning in the day of grace , which they had allowed them ; they were told that Hell Fire was very hot and intollerable , and that Heavens pleasures were very sweet , and most desirable , and they were earnestly entreated to fly from the former , and accept of the latter , upon the most reasonable termes , on which they were proffered : But they were like Lot's Sons in Law , they did not believe : Ministers which warned them , seem'd in their eyes , as if they had mocked them , their words seemed like idle tales ; whatever haste the Lots made out of Sodom , they would not stir ; they did not look after a Zoar to flie unto ; they hugged their sins , and would not leave them ; they heard of Christ , but they neglected , slighted , refused him ; they did not apprehend such need , which they had of a Saviour ; they were fearless of future wrath , and careless of the salvation and happiness of their souls . But when Christ doth come down so suddenly and unexpectedly to judge and condemn them , and shall cast them into the Lake , which burns with Fire and Brimstone ; then they will remember these things with vexation , far greater than that of Lot's Sons in Law , ( when Fire and Brimstone was rained from Heaven upon them ) who would not hearken to the counsel of their Father to escape it . CHAP. XIII . The Application . THe Lord Jesus Christ will certainly and quickly appear . The day is appointed by the eternal and unalterable decree of God , and he hath revealed the thing , though not the time , in his word of truth ; the day approacheth , it cannot be far off ; time is flying away upon swift wings ; the day of the World is almost spent , the shaddowes of its evening are stretched forth to a great length ; yet a little while , and Christ will be here ; he will appear in his glory ; never did eye of Man behold such glory and majesty in the greatest earthly Potentate , as will be seen in the Lord Jesus Christ on this day ; all the state , and pomp , and splendor , and glittering glory , which some Princes have been decked withall in their Triumphant showes , is no more to be compared with the pomp and splendor of the Lord Jesus Christ in this appearance , than the shining of a Candle , or Glow-worm , or rotten stick in the night , is to be compared with the shining of the Sun in its noon-day glory : Ere long the great Gates of Heaven will lift up their heads , and those everlasting Doors ( within which Christ doth , for the present , remain ) will be opened ; and then this King of Glory will come forth , and come down with marvellous splendour and brightness of Majesty ; It is said , Psal. 47. 5. God is gone up with a shout , the Lord with the sound of the Trumpet ; then God will come down with a shout , the Lord with the sound of a Trumpet , 1 Thess. 4. 16. The Chariots of the Lord are twenty thousand , even thousands of Angels : Psal. 68. 17. All the holy Angels shall attend upon him , and blow the Trumpet before him , at this last Assizes , to awaken and summon on the World to judgment : then the Sun in the Firmament will be darkned , when this more glorious Sun doth appear ; then the whole frame of Heaven will shake , and the foundations of the Earth will be moved , the everlasting Mountains will bow , and the perpetual Hills will shrink ; yea the Heavens will pass away with a great noise , and like a skroll be rolled together , and the Elements will melt with fervent heat , and the Earth w●●l be on Fire , and every Mountain and Island will flee away from before his face ; then the Sea will roar , and all living Creatures , likely , will be in a strange consternation ; then the wicked Tribes of the Earth will mourn , and the Saints will rejoyce at this glorious appearance of the great God , and their Saviour . But who will be alive on this glorious day ? who will be the Spectators of these great things ? whose eyes shall behold this blessed sight ? who shall see the Lord Jesus come in such glory ? many Kings and Prophets , and righteous Men desired to-see Christ come in the flesh , and did not see him ; and to hear the things which he taught , but they did not obtain their desire ; many Generations were asleep in their Graves before Christs first appearance ; the righteous saw him afar off , and darkly , in types and figures ; few lived in the dayes when our Saviours abode was upon the Earth ; he had not many Disciples whom he made happy with his personal acquaintance and abode with them ; A great access there hath been since Christs departure unto the Church , who though they have loved him , and believed in him , yet they never saw him with bodily eyes : Three things one desired to see , Christ in the flesh , Paul in the Pulpit , and Rome in its glory ; but past things are fled out of sight , and the wishes of such things are ●o no purpose ; death hath closed the eyes of many millions of Christs Disciples , who have heard the report of him , but never saw him : And is not their hopes of seeing Christ perished in the Graves with their bodies , which are turned into rotten●ess and purrefaction ? and are not we all hast●ing towards those dark Chambers , where no ●eam of light doth shine , and nothing can be seen ? the righteous indeed which remain , when Christ doth come down , will be happy , when they see their Lord in the aire , but if we die before the time , what shall we be the better ? Beloved , let me tell you , or rather believe the Word of God , which doth tell you , that all of you will be spectators of the great things which shall come to pass at the last day ; all Generations of Men and Women that ever lived upon the face of the Earth , and are sleeping in the dust , shall then be awakened , and raised , and be alive together , and you shall be found alive amongst them : that which our Saviour spake to the chief Priests and Elders of the Iewes , before whom he was accused , and stood as a Prisoner . Hereafter yee shall see the Son of Man sitting at the right hand of Power , and coming in the Clouds of Heaven : Matth. 26. 64. The same may I say unto all you that hear me this day , hereafter yee shall see the Son of Man coming in the Clouds of Heaven : Rev. 1. 7. Behold he cometh with Clouds , and every eye shall see him . These very eyes with which you look upon me , or one upon another , shall see the Lord Jesus Christ come in the aire ; these very cares with which you hear me preach this Doctrine unto you , shall hear the sound of the last Trumpet , and the great shout with which Christ will descend out of his Fathers Pallace into this inferiour World ; these very bodies which are standing or sitting in this place , must stand before Christs Tribunal Seat at the last Day . Death hath a Commission from God to pull you out of your habitations , and drag your bodies into its Prison , and this enemy is upon the way , and hath you all in pursuit , and how neer he is come to your Doors you do not know ; his arrows are flying about your eares , and you will be smitten sooner or later , either when you are younger or older , none can escape his stroke ; your time is wasting , your Glass is running , and ere long you will be expiring your last breath , and these bodies which you are cloathing , and feeding , and providing for every day , will lie a dying , and be carryed by your mourning friends , to your Graves ; And as certain as Death , so certain will your Resurrection be at Christs coming . Christ hath received a Commission from God to judge the World , and he will come down from Heaven with the Keyes of Death and Hell , and open the Doores , where you shall have your lodging , and bring you forth to judgment ; I must awake on that day , if I fall asleep into my Grave before , and arise , and give an account of my self , and the souls committed to my charge , unto my Lord and Master ; and you must awake also , and give an account of your selves and actions , unto the glorious Judge ; your lives then will be reviewed , your actions will be examined , and it will be known then what you have been doing ever since you came into the World , how you have spent your time , how you have improved the seasons and means of grace ; then it will appear who are Christs sheep , and who the Goats , however they now flock together sometimes in one company ; who are wise , and who the foolish Virgins , however now all have Lamps shining ; then it will be known who have been wise unto salvation , who have made their peace with God in the way , who have furnished their hearts with grace , laid up their treasure in Heaven , and improved their talents for their Masters use upon the Earth , and who have foolishly slipt and sinned away the harvest , and day of grace , neglecting Christ , and the things which belonged to their peace and happiness , until they were hid from their eyes , who have been hypocrites and unbelievers , and served divers lusts , instead of serving the Lord of life and glory ; and all ungodly sinners will be found out and punished : then all of you , yea the whole World will believe the doctrine , which we now preach concerning the vanity of the Creatures , the evil of sin , the necessiry of Christ , the excellency of grace , the happiness of Gods Children ; and O what will the pardon of sin , the favour of God , the least measure of grace be worth then ? our Doctrine concerning these things is as true now , and the worth to Christ and grace , and salvation as great , though then Mens valuation will be greater , because the worth will be more apparent . But give me leave to apply this Doctrine concerning the certainty and speediness of the coming of Christ to Judgment . 1. To Sinners . 2. To Believers . 3. To both . 1. I shall speak to sinners . 1. To discover them . 2. To awaken them . 3. To exbort them . 1. For the Discovery of Sinners . Will the Lord Jesus Christ certainly and quickly appear to Judgment ? and must the whose World be summoned unto his Bar ? surely then it doth above all things concern all of you to sit down , and consider how you are provided for this day ; all of you will be spectators of Christ , and his glory on that day ; but you will not be idle spectators , as sometimes you have been of great shows in the City , whilst it was yet standing , which have passed away , and you have gone away without much regard of the things you have seen ; No , you will all be most highly concerned in this appearance of Christ , more then Persons , who are to be tryed for their lives , are concerned at the appearance of the Judge , who comes to pa●s sentence upon them ; you will all be tryed on that day , and your everlasting weal , or wo will depend upon the account you shall give , and the sentence which shall be pronounced upon you by the great Judge : therefore let me beseech you all to examine your selves , whither you are prepared for this day of Judgment ; it will be a woful day to such sinners , whom the Lord Jesus will condemn unto everlasting torments ; and are there no such Persons amongst you ? are there no ungodly ones gathered together into this place ? are all of you Saints , and Children of God ? if you are not such , you will wish you had been such at that time ; but are you all such now ? the worst of you may be such , if you seriously , diligently , and timely seek such a priviledge , but are you such yet ? are there not many here , whom the Lord Jesus Christ will come in flaming Fire to take vengeance upon ? It would take up too much room to speak of all those sinners whom Christ will condemn , especially having already spoken particularly of them under the conviction , from pag. 87. to 115. But briefly and more summarily for the discovery of such Persons , that you may examine your selves whether you are in their number , The sinners which Christ will condemn at his appearance may be known by these Characters : They are , 1. Carnal . 2. Sensual . 3. Earthly . 4. Devilish . 1. Christ will condemn such as are carnal ; I mean such as are in the flesh , such as are in the state of nature , such as never were regenerated , or born again by the Word and Spirit , as never have had experience of a work of grace upon their hearts ; such as are blind , and never had their eyes opened to see their sin , and their Saviour , who are muffled up in the darkness and hoodwinked with the vail of ignorance and unbelief , and upon whose eyes there are such thick scales , that the glorious light of the Gospel hath never been discerned by them in a spiritual and saving way ; such who are asleep , and never had their consciences awakened out of their carnal security , whose consciences are seared as with a ho● Iron , and permit them to sin with little check or controll ; such who are dead in sin , and never were quickned by the Spirit of life ; such as are slaves to their lusts , and under the reigning power of sin , and never were delivered from this worse than Turkish bondage ; that never were converted , and savingly changed ; never were humbled and emptied of themselves , never truly repented , and mourned for sin , never were powerfully drawn unto , and savingly closed with Jesus Christ ; that never were renewed in their minds and hearts , transformed after the Image of God , transplanted into the garden of the Lord , and engrafted into the new stock ; such in whom all old things remain , and are wholly carnal , in the same state in which they were first born ; their persons will all be condemned by the Judge , Iohn 3. 3. Matth. 13. 3. Rom. 8. 13. 2 Cor. 5. 17. Eph. 4. 22 , 23 , 24. 1 Cor. 15. 50. Matth. 5. 8. Heb. 12. 14. Luke 13. 3. Revel . 21. 27. 2. Christ will condemn the sensual : I mean such who are so far from denying themselves , crucifying the flesh , mortifying the deeds of the body , taking up the cross , walking in the narrow way of ●trict obedience , striving to enter in at the strait gate , which alone can bring unto eternal life and happiness , and subjugating their thoughts , wil , & affections unto the government of Christ , and so living as if they were his servants indeed whose name they bear ; that they labour either to imprison , or banish , or hide themselves from the light of those truths which would reach them these things , to bribe or muzzle conscience which would urge them , yea to shake off the government of reason it self , which would put a curb upon them , and so give up themselves to licentiousness , making provision for the flesh , to fulfil the lusts thereof with all greediness ; such who are so far degenerated and fallen from that primitive holiness which nature was endued with at the first creation , that they have lost the relicts of Gods Image , and blotted out the characters of his law engraven upon the hearts of all men , and have made themselves like beasts , yea more vile than the beasts that perish ; such are they that are sensual and luxurious , and seek for their chiefest happiness in pleasing their sensual appetites ; such are drunkards , and gluttons , and adulterers , who wallow in the mire of such sins , who spend their daies in such pleasures , and gather as much of them as they can finde , without any regard to Gods Law , which doth forbid them , or to those higher , sweeter pleasures which they are capable of , and might obtain if they did seek after them in the way which God hath appointed ; All these which fulfil the desires of the flesh are children of wrath , Ephes. 3. 3. and they which please themselves , and live deliciously here , will have torment and sorrow given them by Christ at his appearance , Rev. 18. 7. Luke 6. 25. 3. Christ will condemn the earthly , such who lay up for themselves treasures on earth , and neglect the heavenly treasure , Matth. 6. 19 , 20. who love the world , and things in the world , and have no true love to the Father , who is the God of love , and the chief good of mankind , 1 Ioh. 2. 15. All covetous worldlings will be condemned by Jesus Christ for their heart Idolatry , Eph. 5. 5 , 6. especially unjust and unrighteous persons , oppressors and extortioners ; earth will be all the portion of such who make choice of it , no room will be found for them in the Kingdom of heaven , 1 Cor. 6. 10. 4. Christ will condemn the Devilish ; all such as are children of the devil , as bear his Image , and do his work , that yield themselves to be his slaves and servants , and endeavour the promotion of the interest of his Kingdom ; all such as are under the power of Devilish pride , and Devilish envy , and Devilish malice ; all Devilish lyars , and Devilish slanderers , and Devilish persecutors of Gods people : In a word , all such persons as live in a course of sin , and never brake off the trade thereof by repentance , and obtained a pardon of sin through faith , and yielded up themselves unto the obedience of the Gospel will be condemned by Christ at his appearance . Beloved , examine your selves seriously hereby , and what hath been before said , whether you are not in the number of these persons ; whether none of you are carnal , in a state of nature ; whether none of you , are sensual or earthly ; whether none of you are children of the Devil ; whether none of you are Drunkards , Adulterers , Liars , slanderers , unjust , unrighteous , and withall impenient persons , unbelievers , and children of disobedience , against whom the wrath of God will be revealed , when the Lord Jesus Christ shall be revealed from Heaven to Judgment . 2. For the awakening of sinners . Will the Lord Jesus Christ certainly and quickly appear to judgment ? methinks this doctrine should awaken sleepy sinners , and arouze them out of their carnal ●ecurity . Doth conscience accuse you , and secretly tell any of you , that you are in the number of those persons whom the Lord will condemn at the last day , and sentence unto Hell ; methinks it should make you startle , and look about you ; methinks it should make your hair stand an end , and every joynt to tremble ; methinks it should fill you with fear , and imprint such trouble upon your spirits , as would damp all your earthly comforts and delights , to confider the danger which ye are in by reason of sin● the guilt of which doth still lie upon you . Every word of this Doctrine is awakening . 1 Awake sinners , awake ! Christ will appear to judgment . Christ will appear , whom you have read of , and heard of , and have had frequent proffers of , but could never be prevailed to accept of ; Christ will appear in his glory , in whom you could see no beauty , or desirableness ; Christ will appear as a Iudge , whom you might have had for your Saviour . Sinners , the Judge of the whole world will appear , and can you sleep under the guilt of sin ? He will be a most glorious , powerful , wise , holy , righteous , strict , furious , inexorable Judge , as hath been shown from p. 65. to p. 73. and yet are you secure and fearless ? you have heard God's terrible voice in the City , and that hath not awakened you ; and will not Christ's appearance to Judgment awaken you neither ? You have been asleep under the sound of temporal judgments , and can you sleep under the thoughts of the last judgment , when the punishment , which shall then be inflicted , will be eternal ? 2. Awake , sinners awake ! Christ will certainly appear to Judgment ; if there were only a peradventure of Christs coming to Judgment , methinks it should awaken the guilty , but when there is a certainty of it , how should it awaken you ? as certainly as God is true , as certainly as the Scriptures are his Word , as certainly as you are creatures , and sinners ; so certainly will the Lord Jesus Christ appear to judge the ungodly World for sin , at the last day . England hath of late been under the stroke of several temporal Judgments ; and England is in danger of further and greater calamities ; God may put a more bitter Cup into our hands to drink , than yet we have tasted of ; the danger of which should awaken secure sinners , because they cannot promise to themselves any shelter at such a time : yet there is a possibility that the Lord may be entreated to spare , and put up his Sword , and prevent our ruine , which we have deserved ; but the day of Judgment is most certain ; God , who cannot change , hath decreed it : God , who cannot lie , hath revealed it ; the iniquities of the World , which are great , do call for it ; therefore it must be , the day will certainly come ; and yet can you sleep in sin ? If a Thief knew after he had robbed his neighbour , that he should certainly be taken and judged , and condemned , and pun●shed , it would affright him ; you may know that Christ will certainly come to judgment , and that all guilty sinners shall be brought forth and condemned , and should not this awaken you , especially since if you sleep on , your damnation and eternal punishment , will be certain ? 3. Awake sinners , awake ! Christ will quickly appear to Judgment . The coming of the Lord draweth nigh ; the Judge standeth at the Door ; the Lord will suddenly come down ; when you least expect it , the Lord may be here ; and can you sleep , when the appearance of Christ is so sure , and so neer too ? can you slumber , when your judgment lingreth not , and your damnation slumbreth not ? If the day of general Judgment should be protracted for some time longer , until all the Elect be gathered , and the things foretold in the ●ord , be fulfilled ; yet your time for preparation may be almost spent , you may suddenly go down into your Graves , where there is no operation ; and can you sleep in sin , when you are liable every day to the stroke of death , which will cut you off from all opportunities of making your peace with God for ever , and deliver you up at the last day into the hands of the Judge , under the same guilt as it found you , when it first laid its arrest upon you ? 4. Awake sinners , awake ! when Christ doth appear , yee also shall appear ; when Christ is descended from Heaven , yee shall be raised from the Earth ; you shall be awakened out of the sleep of death , and will not you be awakened out of the sleep of sin ? If there were any hopes , that by getting into your Graves before this day , you could hide your selves , and lie buried there for ever , you might be the more secure ; but when your death is not more certain , than your resurrection will be , when the appearing of Christ to judgment is not more certain , than your appearance on that day to be judged , you have reason to shake off sleep , and bethink your selves how you are provided ; Death will be terrible to you , if it come with the sting of sin in its mouth , if it shoot its poisoned arrowes into you ; but your resurrection will be a thousand fold more dreadful , if you awake at the last day with the guilt of sin in your consciences ; Sinners , think what terrours will invade you , when you are raised out of your Graves ; when you first lift up your heads and eyes to Heaven , and see the Lord Jesus Christ , the glorious Judge of the World , come down with millions of mighty Angels , cloathed with vengeance , like flames of Fire , and look down with a furious countenance upon you ; when in your rising you hear the sound of the Trumper , and such a shout given in the aire , as will make a louder noise , than if twenty thousand great pieces of Ordnance were shot off together , just before you ; when you have a summons given you , and you are dragged with the rest of the damned crew , which have lived in all ages of the World , to the Tribunal Seat of Jesus Christ ; O how will you quiver , and tremble , and be filled with confusion then ? and yet can you sleep securely now , as if you were not at all concerned ? 5. Awake sinners , awake ! when Christ doth appear , you shall be judged by him : Then the Books will be opened , where all your actions are recorded ; then your sins ( now it may be forgotten and slighted ) will be called to remembrance , and your secret sins , which now you are ashamed of , will then be made manifest before the whole World ; your old sins will be reviewed ; your old uncleanness , your old drunkenness , your old unrighteousness ; and you will be made to hear of all your sins , past and gone many years before , in such a manner , as shall make your eares to tingle , your hearts to quake , and tremble ; and when Gods justice shall arraign you , and the Devil accuse you , and your conscience shall bear witness against you , and the Lord Jesus Christ shall pronounce the Sentence upon you , Depart from me yee cursed into everlasting Fire , prepared for the Devil and his Angels ; and the Saints it may be accompany him with a loud shout , Even so Amen , or say with one voice , Go yee cursed into everl●sting Fire , and so pass from you into Heaven , and leave the Devil and his Angels to drag you unto torments , and when you see there is no remedy , no reversing of your condemnation , and the Devils seize upon you , and tear you , and hale you away . O how terrible will this Judgment be unto you ? O how will the terrours of the All-mighty flow in upon you ? how will your consciences gnaw , and sting , and torment you ? how will your spirits fail and sink within you , and hearts melt like drops of water ? How will you weep , and wail , and gnash your teeth ? and cry out in the fearfulness and horrour of your spirits , Woe , woe , woe be unto us that ever we were born ! Woe , woe , woe be unto us that ever we have sinned ! 6. Awake sinners , awake ! The execution of the Sentence , which Christ will pronounce upon you for your sins at the last day , will be in Hell : and do you know what Hell is ? what tongue can express the future torments , which the damned shall endure ? what heart can conceive the miseries , which God hath prepared for sinners in Hell ? yet look into the Perspective-Glass of the Word , and you may perceive something of the dreadfulness of the punishment , which will be inflicted upon you , if you be found in your sins at Christs second appearance . 1. Sinners , consider the greatness of the punishment ; you must dwell with devouring Fire , and inhabit most horrible burnings ; and think with your selves how you will be able to endure , to have those bodies ( unto whom the prick of a Pin is so irksome , and a little scorch of a culinary Fire is so painful ) cast into the great Furnace of Fire , which God will kindle with his breath ; which will turn them it may be , into a burning Coal , that shall not waste , neither ever be co●sumed ; be sure will torment them with a thousand-fold more accute sense of pain , than the body is capable now of feeling , under the most exquisite torments ; think what the overwhelming grief , what the horrible anxiety , what the despairful agonies , what the hideous terrour and unexpressible anguish of your souls will be under the immediate sense of Gods wrath and indignation , and the thoughts of that glory and happiness of Heaven ( once proffered unto you , but refused by you ) which you will then perceive your selves shut out from for ever . Awake sinners , awake ! will you sleep in sin until you are awakened in the midst of flames ? will you not leave off sinning , until you have sinned your selves into Hell ? will you needs run into these burnings ? Awake ! open your eyes a little and look down , and see how deep the Pit is , into which you are leaping , it is a bottomless Pit , from whence there will be no returning ; consider how hot the Fire of Hell will be , unto which you are hastning , it will be an inconceivable hot Fire , of which there will be no avoiding , if you go on in that broad way of sin , which is leading you thereunto : Awake , and look up sinners , there is a Door open , the Door of mercy is open , and the Door of Heaven is open , and will you shut your eyes , and turn your backs upon God , and refuse the proffers of grace which are made to you ? will you trample Crowns under your feet , and slight future glory and happiness , which now is possible for you to obtain ? will not this tear your hearts in Hell , to remember that you have been the cause of your own ruine , and brought misery upon your selves , that you suffered your selves to be cheated by the Devil , and your own deceitful lusts , of the unspeakable joyes and glory of Heaven , which God did once make tenders of unto you ? 2. Sinners , consider the sureness of the punishment of Hell ; it is most certain that God hath prepared such a punishment , and it is certain that you shall endure this punishment , if you abide under the guilt , and persevere in the way of sin , which you now are walking in ; God hath threatned this punishment , and his justice doth require it and his truth doth engage him to execute his threatned wrath , and inflict this deserved punishment upon you ; and can you then have the least hopes to escape it ? will God , can God prove a lyar , to save you from the torments of Hell ? I● it not equal that you should reap that which you have sown , that you should gather and taste the bitter fruits of your own evil wayes ? if you sowe to the flesh , will not torment be the fruit hereof● if you sowe sin , will not you reap Hell ? Awake sinners , awake ! are not all your hopes of happiness in the uncertain and empty Cisterns of the Creatures meet dreams , when such dreadfull miseries are so surely prepared for you ? and what senseless dreames then are your hopes of Heaven and Salvation , whilst you are going on in the way of sin to Hell , and destruction ? Is there any mercy for impenitents ? Is there any pardon for unbelievers ? Doth God love those which are haters of him ? shall those live with him , who have no likeness unto him ? to joyn these things together which God hath never joyned . is like the senseless fancies in the sleep of strange Chimaeraes and Monsters , which nature never produced : Awake sinners , it is but an idle fancy to joyn Heaven to the end of a sinful course ; no! the footsteps of sin will certainly take hold of Hell ; and without holiness none shall see God ; and as one saith , Sooner may Angels turn Devils , Men beasts , and Beasts stones , and all the World just nothing , than that an unholy Person should have an entrance into Heaven ; yea , and that it is as possible that God should cease to be God , as that any Man , not made after the Image of God , should be received into the blessed Vision , Possession and fruition of him in Glory . Sinners , if there be no room for you in Heaven , and your entrance there is impossible , whilst you are in a state of nature ; then your punishment in Hell is sure , which methinks should awaken you . 3. Sinners , consider the neerness of the punishment of Hell : I mean the soul-punishment , which will be the greatest part of the punishment ; the perfect and full punishment of body and soul cannot be far off , because the time of Christs com●ng is not far off ; but the punishment of your souls will begin , so soon as your lives come to an end ; no sooner will your souls be separated from your bodies , but they will appear before God , to ●eceive their particular judgment ; and they will ●e banished his glorious and comfortable presence , and filled with horrour through the impressions of Gods wrath . Awake sinners , awake ! you lie upon the brink of ●he Pit , you are sleeping over the burning Lake ; you are like Saylors , which drop asleep on the top of a Mast , whom a great wind would blow into ●he Sea ; so the wind of death , which may sud●enly beat upon you , will blow you into Hell , into the Ocean of Gods wrath ; and can you secure your selves a moment from the stroke of death ? when you are most secure , may not death be most neer ? when you think you shall live many years to eat , and drink , and take your pleasure like the rich fool in the Gospel , may not deat● knock at your door that night , and break in upon you , and fetch away your bodies to the grave , and Devils drag your souls to Hell ? Awake then , before you sleep the sleep of death awake out of the sleep of sin , think with yo● selves , this night we may be in Hell , and free , ● rather bound in Chains of Darkness and horro● amongst the damned ; or to morrow we may b● in torments with Cain and Iudas , with the Dev●● and his Angels : and therefore give not sleep 〈◊〉 your eyes , nor slumber to your eye-lids , until yo● have redeemed your selves out of the snare of th● Devil and sin , as a Bird out of the snare of th● Fowler , or a Roe out of the hand of the hunter . 4. Sinners , consider the everlastingness of yo● punishment in Hell ; when your Souls are on● in , they shall never come forth , until they 〈◊〉 brought forth unto the last Judgment at Christs a●pearance ; and when soul and body are joyne● and sentenced to this place of torment , and thru● into it , the Door will be shut upon you , and yo● will be locked in , so that it will be impossible s● you to get forth for ever ; your bodies as well 〈◊〉 souls will be immortal , and the Fire of Hell wi● be everlasting , those flames will never be quenc●ed , and your torments will never be ended ; wh●● you have been ten thousand times ten thousa●● millions of years in Hell , it will not bear the p●●●portion of a moment of time , to the unmeasu●rable space of Eternity , in which you must be tormented for sin ; your punishment will alwayes be in the beginning of it , never , never , never will it come to a conclusion , nor your to any hopes of it ; as long as God lives , and Heaven continues , which will be for evermore , so long will Hell continue , and you abide in extremity of torments , without any possibility of release and deliverance . Awake sinners , awake ! think how horrible the thoughts of Eternity in Hell will be ; Extremity ! and Eternity ! will be the great aggravation of your misery ; methinks the danger of such torment should fill you with such fear and terrour , that nothing should be able to remove , until you had secured your selves by an interest in him , who alone can deliver from the wrath to come ; and yet can you be secure , when you are in the greatest danger ? Awake , think whether the pleasures of sin for a season , are to be compared with the eternal tor●ments of Hell ; or the uncertain treasures of Earth , with the eternal store of Gods wrath , or the empty vanishing wordly honour , with the exceeding and everlasting weight of misery , which the damned shall sink under in Hell ? If any sleepy sinners begin to startle with such thunder-claps of Judgment , and being unwilling to part with their sins , feel their hearts to rise within them against the message and Messengers , for thrusting such harsh things into their eares , for molesting their spirits , and disturbing the peace which they have hitherto had in their sinful way : cannot Ministers let us alone , will they be called to an account for us ? will they suffer for us ? and why do they thus affright us with Peales of Judgment ? Beloved , we Ministers are set as Watchmen to sound the Trumpet , and warn you of Judgment , which if we should neglect to do , your blood would be required at our hands , Ezek. 33. from the 1. vers . to the●● 1. And we shall be called to an account , for the Souls committed to our charge , Heb. 13. 17. And therefore having notice given us by God in his Word of the coming of Christ to judge and punish the ungodly World at the last day , and knowing the terrour of the Lord , how terrible the day of Judgment will be unto you , if you be found amongst the ungodly , and how terrible the day will be unto us , if we be sound unfaithful to your souls , we warn you , and perswade you to flee from the wrath to come ; and can you blame us then for using harsh language , when we cannot omit it without danger to our selves and your souls ? when otherwise we cannot be faithful to you , nor to our Master , who hath sent us to declare these things ? we might indeed ( like some ) sla●ter you , and sooth you up in a way of sin ; we might speak smooth things unto you , and prophesie deceits ; but what advantage would it be unto you to be deceived ? if you were pleased with us , and did commend us here , I am sure you would curse us for our unfaithfulness hereafter ; Sinners , it is not cruelty , but pitty and mercy to shoot the sharp arrows of Gods threatnings into your consciences ; it is not out of hatred , but tender love to your souls , that we endeavour to thrust the sword of the spirit into your bosomes , that if possible we might wound sin to the heart , and fetch forth the blood thereof , as it were , which if it still live in you , will be your ruine : Christ will certainly and quickly be here , and when he doth appear , we shall appear to be judged , and is it not good you should know it before hand , that you might be prepared ? If any be so awakened by this Doctrine concerning Christs coming to Judgment , that they begin to feel a sting and wound in ▪ their spirits , and are so perplexed with fear of being condemned for their sins , which their consciences do accuse them of , that they know not what to do , yet are willing to take any course to prevent their ruine and those dreadful miserics which they are in danger of at that day . I shall speak unto such by way of Counsel and Exhortation . 3. For the Exhortation of Sinners . Will the Lord Jesus Christ certainly and quickly appear to Judgment ? there are two things I would exhort sinners unto , that they may escape the wrath of God , which on that day will be revealed and inflicted upon all the wicked of the Earth . 1. Flee from Sin. 2. Flee unto Christ , If you would flee from wrath and Hell. Or , 1. Repent of Sin. 2. Get an interest in Christ. And then you may be able to stand with confidence before the Son of Man at his appearance , yea , whatever your sins be now , do these two things effectually , and when Christ doth appear you also shall appear with him in glory . 1. Sinners repent of sin . Acts 17. 30 , 31. God commandeth all Men every where to repent , this is a duty which God requires of all , Because he hath appointed a day , in the which he will judge the World in righteousness , &c. This is the Argument to enforce the duty . It is your duty to repent , because you have sinned , and God commandeth you to do it ; and it is your interest and concernment to repent , because God will judge the World by Jesus Christ for sin , and condemn you if you be found impenitent . Sinners , you have tasted the sweetness of sin , in the Commission of it , O labour to taste the bitterness of sin in your repentance for it ; your sins have been displeasing to the holy and jealous God●et them be displeasing to your souls ; your sins have wounded the Lord Jesus Christ , let them pierce your hearts ; the spirit of God hath been grieved and quenched by them , be you grieved and troubled for them ; grieve for sin , not only because of its consequential evil , but also because of its incrinsecal evil ; not only because it is like to damn you , but also because it hath so much defiled you ; not only because it is likely to sink you into Hell amongst Devils , but also because it hath debased you , and made you more vile than the Beasts that perish . Sinners mourn for sin : Be afflicted , mourn and weep : Let your laughter be turned into mourning , and your joy into heavinesse , Jam. 4. 9. Get your proud hearts humbled , and your hard hearts broken for those sins whereby you have broken Gods Law ; get your hearts broken for sin , and get your hearts broken from sin ; Break off your sins by Repentance ; Cast away all your transgressions like menstru●us cloathes , saying , get ye hence , Isa. 30. 22. Let the wicked forsake his way , & the unrighteous man his thoughts , & turn to the Lord , &c. Isa. 55. 7. Thrust these Iuhabitants out of doors who have so long had possession ; suffer not to lodge any longer within you ; remember that they are Vipers which will poyson you , that they are enemies which will wound and kill you : Do not harbour sin any longer , do not entertain it with smiles and a pleasing countenance , but with teares and frownes : Get your hearts set against sin ; labour for deep-rooted hatred of it , and accordingly behave your selves towards it ; get the strong holds of sin demolished in your hearts ; get the rooms in which your lusts have scattered defilement , washed with the teares of Repentance , and the blood of Jesus Christ : let Christ have his Throne where sin hath reigned ; let your thoughts and affections be brought into captivity and obedience unto Jesus Christ : Keep the door of your hearts with all diligence , least your old enemy enter again upon you : Flee from sin as from a Cockatrice , and if you be pursued , man●ully resist , resist even unto blood , striving against sin ; never parley with sin , hearken not to any tearms of composition ; Be not enticed unto sin by pleasing baits , neither be affrighted to sin by frowns and threatnings : Fight the good fight of Faith ; Turn by repentance from sin , break off the course of sin , and walk not in the way thereof , and turn by repentance unto the Lord ; let the Biass of your hearts be turned unto him ; Deliver up your selves unto the obedience of his Law , yield your selves unto God , &c. Rom. 6. This is Repentance . And that you may repent of Sin : 1. Examine your selves : Christ will examine you at the last day , and you must give an account unto him ; examine your selves and call your selves to an account , that you may repent and prevent the future misery which will be the consequent of sin ; Finde out your sins that you may mourn and turn ; that which the eye seeth not , the heart will not , cannot be affected withal ; Consult the Register of your consciences , turn over the leaves and read what is recorded in that Book : open your hearts to the beams of the light of the Word , and be ready to receive the convictions of the Spirit ; Find out your sins , your original sin , the defilement of your natures , your actual sins , your great Conscience-wounding sins ; find out your bosome-sins , which your hearts are most nearly joined unto , and are most loth to part withal ; finde out your Constitution-sins , your Calling-sins , the sins which bear the greatest sway , and are most supported by the interest of the flesh , and your hearts are ready to cloak and cover under the veil of excuses and plausible pleas : Think how you will be able to answer for them at the great Day , to the Heart-searching Judge . Sinners , finde out your sins , otherwise your sins will finde you out , and Christ will finde you out , and Wrath will finde you out , and then woe be unto you . 2. Iudge and condemn your selves for your sins : this is the way to escape the judgement of God , 1 Cor. 11. 31. If you judge others , you shall be judged , Matth. 7. 1. but if you judge your selves you shall escape ; and therefore 3. Make confession of sin ; Spread the black Catalogue of your sins before the Lord ; come with ropes about your necks , and tears in your eyes , and sorrow in your hearts unto the Throne of Grace , and fill your mouthes with humble acknowledgements of your sins : rip up your hearts before the Lord : open before him your soars : stand no● in your own defence and justification , but fall down prostrate at God's feet , and confess what sinfull natures you have , what vile hearts , what wicked lives you have lead ; confesse how you have broken his Law , and disobeyed his Gospel ; charge upon your selves the guilt of your particular and most heinous sins , and do not extenuate but aggravate them with all the circumstances you can think of ; look upon your selves as cursed wretches whilest under the guilt of sin , as miserable , lost , forlorne creatures , whilest God is your enemy and his wrath abideth on you ; acknowledge your sins and the demerit of your sins , that you have deserved not only temporal plagues , but also eternal torments ; that you have forfeited all outward mercies , and are unworthy of the least grace and favour , much more unworthy of eternal life . Lye very low before God , ●ick the dust ; look upon your selves as Wormes , as Toads , yea as more vile and more full of poyson . 4. If under the view of sin and confession thereof , you finde your hearts hard and senslesse like rocks , or Adamantine stones within your hearts , yet be not discouraged ; the sense of hardnesse is some beginning of softnesse ; but do not rest in beginnings : take pains with them to get them melted throughly , to get them broken to pieces : Read and consider , and apply , and urge at the Throne of Grace the gracious Promise , Ezek. 36. 26. I will take away the stony heart out of your flesh , and give you a heart of flesh . Be sensible of your own inability of your selves to repent of sin , and perswaded th●● it is Go●s grace ; remember it is free , but withal that 〈◊〉 promised ; beg the influence of his Spirit upon your hearts to mel● them ; beg the application of the blood of Christ to mollifie them : the blood of the Goat only can break an Adama●t stone , and it is the blood of Christ the Scape-goat which alone can break the hard hearts of sinners . If any be discouraged with the difficulty of Repentance , that it is hard to obtain , and a very grievous thing to endure ; Let them 1. Consider ; That Repentance is necessary : it is necessary Virtue praecepti , by vertue of Gods Precept ; it is a necessary Duty ; Acts. 17. 30. God commandeth not only some men , but all men : not only in some place , but every where to repent : and it is necessary virtute medij , as it is a means to avoid misery and obtain happinesse ; you must sow in tears , if you would reap in joy ; and you must go forth weeping bearing precious seed , if you would return again rejoycing bringing your sheavs with you , Psalm 126. 5. 6. The showers of tears make way for the Sun-shine of comfort here : and the wet seed-time of Repentance , is necessary to the harvest of everlasting glory and joy ; and if Repentance be difficult : yet since it is absolutely necessarie , this should be so far from discouraging you , that it should quicken you unto more diligent endeavours after it . 2. Consider , that Repentance is attainable ; the vilest sinners may be enabled through Gods Grace to repent , as well as the most holie Saints at their first turning unto God. It is difficult unto you , yea impossible for you to repent of your selves , because there are no seeds of this Grace in Nature , but it is easie with God to work you to it , and he can carrie you thorow the difficultie ; pray to God for this grace , & endeavour to repent and in your endeavours God may assist ; God is easie to be entreated , and is readie to give this Grace unto them that desire it . But some are discouraged from Heb. 12. 17. where it is said , that Esau was rejected , and found no place for repentance , though he sought it carefully with tears : hence concluding , that though they seek repentance carefully with tears , they may be rejected , and finde no place for repentance . I answer , 1. That this place which speaks of Esau's rejection , hath not a reference to his rejection by God ( though that may be included in it ) but his rejection by his Father Isaac , in reference to the Blessing , which his younger brother Iacob had by a wile got before him . 2. That Esau there did not seek to God for repentance , but he sought to his Father for his blessing . 3. That he did not seek repentance for himself , but he sought with tears to his Father , that he would repent his giving the blessing to Iacob , and give it unto him . Such as with tears seek repentance of God , it is a signe they have some measure of this Grace . 3. Consider , the worth and excellency of this Grace ; though it be difficult , yet it is excellent , Pulchra sunt difficilia , the best things are not obtained without difficultie ; had you this grace , you would not be without it for a world , you would not change your tears and sorrow for sin , for all the sweetnesse and pleasure that others finde in the commission of it ; if you did but truly repent , you would not think it so grievous a thing to be bourn , but the more you had of it , the more you would desire , and be best pleased , when you could act this grace most stronglie . 4. Consider , that the greatest dissiculty is at first : Flesh may contradict and violently oppose the beginnings of Repentance , which doth so manifestly seek its ruine and destruction ; but after you are accustomed to the yoke , you will finde it more easie ; after you have got mastery over your flesh , and have attained some degrees of mortification , you will finde it suitable to the new man to live in the exercise of Repentance , and reap much sweetnesse from it . 5. Consider , That you must repent and mourn for sin here , or you will be damned and burn for sin for ever ; You cannot avoid grief for sin , if you have it not in this world , you will be sure to have it in the other world ; And is it not a thousand-fold more eligible to grieve for sin here ? especially considering , 1. If you repent of sin now , your grief will not be in extremity : it will have some allay , some alleviation , some mixture of secret comfort , at least something will be given in to support , when you are even ready to be overwhelmed : when the heart is most broken and contrite under the sense of sin and apprehensions of Gods wrath , yet God will not suffer the Spirit to fail before him , Isa. 57. 15 , 16. the Lord will keep up the soul from quite sinking : and I am confident , that such persons as are most heavie laden with grief for sin , would not change their condition when at the lowest ebb , with the most prosperous worldling : But if you repent not till hereafter , your grief will be extream , without the least mixture of comfort or support . In hell you will have nothing but weeping , and wailing , and gnashing of teeth ; you will be there utterly consumed with terrours , quite overwhelmed with sorrows , & be alwaies sinking in the bottomlesse-pit under the weight of grief , which will be un-supportable . 2. Your repentance of sin now will be pleasing unto God : We read , Luke 15. how well pleased the Father was when his Prodigal son returned home , and with grief did acknowledge that he had sinned against Heaven and against him ; and was not worthy to be called his Son ; the Father meets him in the way , and kisseth him , and cloatheth him with the best Robe , and kills the fatted Calf for him , and maketh merry with him ; so , though you have been prodigals hitherto , have gone astray from God , and wasted your time , and talents in the service of the Devil , and your own lusts ; yet if at length you come to your selves , & with repentance , and humble confession of your sins , you return unto the Lord , he will pitty you , his bowels will yern towards you whilst you are yet upon the way ; and he will meet you , and embrace you , and cloath you with the Robes of his sons righteousnesse , and be pleased with you , and rejoyce over you ; yea , and the Angels also will rejoice in your conversion ; there will be joy in Heaven at your repentance amongst the Angels , and joy on earth amongst the Saints , Ministers will be pleased and rejoice ; they will pittie you and pray for you ; and Saints will be pleased and be ready to help and advise you ; but Gods pittie is beyond all . See how God is taken with repenting Ephraim , Ier. 31. 18 , 19 , 20. I have surely heard Ephraim ●emoaning himself , &c. Surely after I was turned , I ●epented ; and after I was instructed I smote upon my ●high , I was ashamed , yea even confounded , because I ●id bear the reproach of my youth ; there you have the description of Ephraim ' ● repentance ; and O the sweet words of most tender Love which the Lord doth express himself in , towards Ephraim under his repentings ! Is Ephraim my dear son ? is he my pleasant childe ? for since I spake against him , I do earnestly remember him still ? therefore my bowels are troubled for him ; I will surely have mercy on him , saith the Lord. But if you repent not till hereafter , your grief will not only be extream , but also you will have no eye to pittie you ; God will not pittie you in the least , but laugh at your calamitie , his bowels will be shut against you ; your grief then will not be pleasing in the least , and your cries and complaints of sin then will be like the howling of a Dog in his eares : He will then instead of meeting you to embrace you , he will meet you to destroy you ; instead of speaking kindly to you , he will speak to you in his wrath , and vexe you in his hot displeasure ; Angels and Saints will then turn from you , and Devils will drag you with them into torments . 3. If you repent of sin now , you may obtain th● pardon of sin ; I will surely have mercy on him , saith the Lord , concerning repenting Ephraim , Jer. 31 ▪ 20. He that confesseth his sins , that is , with repentance , so as not only to grieve for them , but also to leave and for sake them , shall finde mercy , Prov. 28. 13. Yea ; God hath promised abundantly 〈◊〉 pardon such as forsake their evil wayes , and by repentance turn to him , Isa. 55. 7. and if sinners ceas● to do evil , and learn to do well , that though their sin● be as scarlet , they shall be white as snox , though they be red like Crimson , they shall be as wool , Isa. 1. 16 ▪ 17 , 18. And not only his mercy , but also his justice and faithfulnesse is engaged to pardon such as acknowledge their sins with repentance , and apply themselves to him by faith : 1 Ioh. 1. 9. If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . The Door of mercy is now open to all true penitents , and the golden Scepter of Grace and Reconciliation is hel● forth unto them ; the Lord Jesus Christ is now interceding at the right hand of God , ready to make their peace with God ; but if you do not repent until hereafter , a pardon will be unattainable ; there will remain no sacrifice for sin ; then the day of grace will be quite spent ; and the Door of mercy will be fast shut : then Jesus Christ will have finished his interceding work , and it will be impossible to obtain remission . 4. If you repent of sin now , you may get strength against sin ; you shall be delivered from the reigning power of sin presently , and you shall be freed from the rage and tyranny of sin by degrees , and at the last you shall obtain a perfect freedome from the being of sin , and be wholly delivered from the bondage of corruption . But if you do not repent until hereafter , you will for ever abide under the power of sin , you will not only be tormented in Hell , but also be for ever sinning in Hell. 5. If you repent of sin now , you will escape the panishment of sin : I do not speak of some temporal calamities , which God may exercise his people withall in this World ; but you shall assuredly be kept from the eternal punishment of Hell , which shall be inflicted upon the ungodly World ; but if you do not repent of sin until hereafter , your punishment will be unavoidable , no cries nor teares will then save you from the torments of Hell , which you will be condemned unto ; now you are condemned for sin , whilst unbelievers , but in this World the sentence is reversible , you may fly from the Bar of justice , to the Throne of Grace , and if with repentance and faith you apply your selves unto Jesus Christ , he will deliver you from the wrath to come , and free you from condemnation ; but hereafter , when the Lord Jesus Christ shall appear unto Judgment , and summon you , and examine you , and finde you guilty , and pass sentence upon you , to depart into everlasting Fire ; this sentence will be irreversible , and your repentance will be too late to procure freedome from , or the least mitigation of your punishment . 6. If you repent of sin now , your grief will be but for a time ; for a season , a short time , a few dayes , a night , a moment , a short moment , 1 Pet , 1. 6. Rev. 2. 10. Psal. 30. 5. Isa. 54. 6 , 7. Weeping may endure for a night , ●ut joy cometh in the morning ; God will not permit you to weep and grieve for sin long ; it is not a life of grief which he calleth you unto , but a life of faith and love ; it is not grief for it self which he requireth , but in order unto your comfort , and therefore it shall not be of long continuance ; your grief for sin doth make way for spiritual comforts , for the joyes of the holy Ghost , which after sorrowing times the Lord doth often give in abundantly unto his Children in this World ; in which they finde incomparably more sweetness , than ever they could finde sweetness in sin , or bitterness in sorrow ; they have pleasures of a higher and more transcenden● nature ; be sure your grief for sin will make way for your everlasting joyes in Heaven , where all teares shall be wiped away from your eyes , and all sorrow and sighing shall be removed from your hearts , and you shall obtain gladnesse unspeakable and everlasting . But if you do not repent until hereafter , as the pleasures which you finde in sin , will be but for a season , and your tryumphing but short , Death be sure will put a conclusion unto all : so your grief for sin then will be long , the daies of darknesse and sorrow will be many , yea your grief will be eternal . Repent then sinners , repent ; Christ will come certainly to judgment , therefore repent truly ; and Christ will come quickly to judgment , therefore repent speedily . Protract not the time , endeavour presently without any further delay . Considering . 1. Your particular judgment may be suddenly , and the time of your preparation may be spent quickly ; You may be within a few moneths or weeks , or daies , yea , it may be within a few houres smitten by Deaths arrows , and there will be no place for repentance and preparation in the other world . 2. If you defer your repentance , it is a thousand to one that you never repent as long as you live , If your life should continue many yeares ; because not one in a thousand that defer their repentance , do afterwards repent ; there are millions in hell that lived under the light of the Gospel who intended to repent , but were prevented by death before they were aware ; and it is a thousand to one if you defer any longer , but ere long you will be received into their number ; have not you deferred your repentance before this till such a time and such a time ? and yet when such times have come again and again , have you not deferred it still ? and will not your deceitful hearts still finde as plausible excuses till it be too late ? Remember this sinners , that it is a thousand to one but you will be damned , if you any longer defer your repentance . 3. The longer you defer your repentance , the more difficult will you finde the work to be , because you will be the faster bound in Sathans chains , and not so easily loosned ; because you will be the faster asleep in sin , and not so easily awakened ; because your hearts will grow the harder by the Jong practice of sin , and not so easily broken ; because your sins will be the more encreased which you must repent of ; because your time will be the more decreased which you are to repent in ; so that if it should come to passe ( which is a thousand to one ) that you should repent after procrstination or deferring repentance ; yet you will finde the work to be very difficult . 4. Think what glory you may bring to God , what service you may do if you repent and reform presently ; all which time , whilest you defer repentance , is spent in the service of the Devil and your own lusts , unto the dishonour of God. 5. Think what measures of grace and comfort you may attain here , and what degrees of glory you may attain hereafter , if you repent without delay , which by deferring the work , you are like to lose . 6. If you defer Repentance , it is a question whether your last repentance will be true ; and if it should be true , it is a question whether ever you shall obtain the evidence of the truth thereof . 7. And lastly , If you defer your repentance , God may never call you to repentance ; Yea , he may give you up to a judiciary hardnesse , and seal you up unto condemnation , swearing in his wrath that you shall never enter into his Rest. Thus much for the exhortation of Sinners to repent . 2. Sinners , will the Lord Iesus Christ certainly and quickly appear to judgment , be perswaded then to flee to him , and get an interest in him before his appearance . I am sure that there is none of you , but would be glad of an interest in Christ when he cometh in his glorie to judge the world ; the vilest persons upon the earth , those who despise and reject Christ now , those who hate and scorn the wayes of godlinesse , as being too mean a way for their high spirits , would give ten thousand worlds if they had them , for the room of the meanest Believers who have an interest in Christ at that day ; But let me tell you sinners , that this world is the onely place , and this time while the day of Grace doth last , is the onely time of obtaining such a priviledge as this is ; if you have not an interest in Christ whilst you live , it will be impossible to obtain it after death , or at the resurrection ; If you are none of Christs now , he will not know you , nor own you at the day of his glorious Appearance . 1. Get an interest in Christ as your high Priest and Advocate ; Be sensible of your sins : be assured of his death for sin and satisfaction to Gods justice ; Be perswaded of his intercession at the right hand of God , and that he is able and willing to save you ; apply your selves to him , that through him you may obtain remission of sins , and an inheritance amongst the Saints ; and if through the mediation of Christ now , you obtain a pardon of all your sins here : how welcome will your Redeemer be unto you , and with what joy will you lift up your heads out of your graves when the day of your Redemption and perfect Salvation is come , and your Saviour doth appear to take vengeance upon unpardoned sinners , but shall own and acquit you before the whole world . 2. Get Christ to be your Master ; Enter your selves amongst his Servants and Disciples : submit to his Teachings : learn his Lessons ; believe and obey his Commands : follow his Example ; promote his honour and interest in the world ; be readie to do , or suffer any thing for him ; and when your Lord and Master cometh in his glorie , you will finde that it was not in vain to serve him , though in wayes harsh and grating to flesh and blood . O what a Reward will be give then to his Servants ! What a crown of glorie will he put upon their heads ! It is a sweet encouraging Promise which Christ hath made now , and will make good to all his faithfull servants at that day , Iohn 12. 26. If any man serve me , let him follow me , and where I am , there shall my servant be ; if any man serve me , him will my Father honour . 3. Get Christ to be your Husband . Sinners , We Ministers are sent to invite and wooe you to enter into this most near and sweet Relation unto Jesus Christ ; we are to tell you of the beautie and excellencie of his Person , of his Love and tender affection to poor sinners , of his willingness to be yours , and to make you sharers in his riches ; O accept of him , it is the best motion that ever was made to you , and it may be the laft motion : accept of Christ to be your husband , lay off your filthy Garments ; put on the white Robes of his righteousness ; joyn your hearts to him ; divorse your selves from sin , and dedicate your selves unto Christ alone ; and if Christ be your husband , O how joyful will his appearance be unto you , when you shall see his glorious face , and sweet smiles , and be received into his embracements , and be carried by him into his Fathers house , where you shall live with , and delight in his loves for evermore . 4. Get Christ to be your Captain ; list your selves under his banner ; wear his Colours ; arme your selves with his Weapons ; follow his conduct ; fight against his Enemies ; endure hardness as good Souldiers , and do not shrink when you are put upon the tryal : and if you have an interest in this Captain , and be victorious here over your spiritual enemies ; when your Captain doth ride in Triumph at the last day , you shall be caught up into the Clouds , and Triumph with him , and receive a Crown of Glory from him which fadeth not away . Sinners , get an interest in Christ in all his Offices , in all his Relations ; it is he only can save you from sin , and wrath , and eternal death . It would be too large a subject here to treat of salvation by Christ , and the way of attaining it ; I may ( God giving leave ) hereafter treat purposely on some words whereby we may be saved , from Acts 11. 14. He shall tell thee words , whereby thou and thy House shall be saved , which I thought to have added to the end of this , with some words of advice unto young Men , from 1 Ioh. 2. part of the 14. vers . I have written unto you young Men , because yee are strong , and the Word of god abideth in you , and yee have overcome the wicked one . All which I did indeed at the first inte●a to have joyned together in one small Volume , with God's terrible voice in the City ; but thoughts have so multiplyed in putting them into writing , that I am even forced to separate them into three parts , which I thought at first the room of one would hold . CHAP. XIV . HAving spoken to Sinners , I come now to speak , 2. To Believers , and that in two words . 1. For the Tryal of them . 2. For the comforting of them . 1. For the tryal of Believers ; the Doctrine of Christs certain and sudden appearance to Judgement , is a most dreadful Doctrine to sinners , which are in sin ; and it is a most comfortable Doctrine to believers , which are in Christ : but because many sinners , which are stil held fast in the bond of iniquity , and are under the reigning power of some sins , are apt to mistake , and without good ground do perswade themselves that they are believers , who at the last day will be found to be hypocrites ; and through their mistake of their state , do ward off those strokes of Gods threatnings which are made at them , and save themselves hereby from those terrible apprehensions of Christs appearance to Judge and condemn them , which did they entertain , might be a meanes to startle them , and awaken them to take an effectual and speedy course for the salvation of themselves from future vengeance ; and because many true believers , who are really united unto Christ by faith , are apt also through the temptation of Sathan , and their own ignorance , and doubting misgiving-heart , to mistake themselves , and look upon themselves to be hypocrites , and therefore fear that when Christ doth appear , that they shall be condemned by him , being so ready to condemn themselves , and therefore gather matter for trouble from this Doctrine , which indeed is matter of the greatest comfort ; therefore it will be needful for the undeceiving of the former , that they may not falfly apply comfort , and the rectifying the mistakes of the latter , that they may not put off comfort , to make some tryal of true believers : It would be too large to present to you all the character which we may finde in the Word of God of true believers : therefore I shall make mention but of one , which the Text holds forth , and is the second Doctrine observed from the Words , in the begining of our Discourse . Doct. 2. That there is an earnest desire in the Church , or true Believers , after the second appearance of the Lord Iesus Christ. You may try your selves whether you are true believers by your desires after Christs appearance ; this is the Character which the Apostle Paul giveth of Believers , that they are such as love , and by consequence desire the appearance of the Lord Jesus Christ : 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of right●●sness , which the Lord , the righteous Iudge shall give me at that day ; and not to me only , but also to all them that love his appearance : All such , and none but such shall have a Crown of righteousness , who love Christs appearing ; believers are said to look for Christs coming , Heb. 9. 28. Vnto them that look for him shall he appear the second time , without sin unto salvation . He will appear unto all , but only to them that look for him , will he appear unto salvation . Believers look for Christs appearance , with an eye of faith , of hope , and of desire . 1. Believers look for Christs appearance with an eye of faith ; they expect it as sure as death , yea as more sure , because the death of some will be prevented by it ; it is not impossible that the Lord Jesus should come in our days : they surely believe that the Lord will come . 2. Believers look for the appearance of Christ with an eye of hope ; Tit. 2. 13. Looking for that blessed hope , and the glorious appearance of the great God , and our Saviour . As they have hopes of the glory of Heaven , so they have hopes of the coming of Christ , who will receive them into glory , who will put the Crown upon their Heads , and bring them with Triumph unto the new Ierusalem . 3. Believers look for the appearance of Christ with an eye of love and desire ; they love and long for his appearance , they look with many a glance of love towards the Pallace above , where their Lord is , and they have many a longing wish , that he would come forth , and come down , and receive them unto himself , that where he is , there they might be also . The Bride saith come , and the desire of the Spouse is , Make haste my belived , and be as Roe upon the Mountains of Spices : Cant. 8. 14. Believers pray , Thy Kingdome come , in the Lord's Prayer , which he taught his Disciples , they desire the coming , not only of the Kingdome of grace , but also of the Kingdome of glory ; and in the Text , the Church breathes forth this desire , after Christs appearance , Amen , even so come Lord Iesus . Now examine your selves whether you are true believers by this Character . Do you love and desire Christs appearance ? Obj. If any object against themselves , and say , alas ! we fear then we are no true believers , because we cannot say that we love and desire Christs appearance , we are so far from desiring it , that we are afraid of it , and it is matter of the greatest trouble unto us to think of it . Ans. 1. See you to that , many go under the name of believers , which have only the name ; take heed that none of you be found in the number of such , at the last day . 2. Possibly some of you may condemn your selves without reason , as Gods Children are more forward to do than hypocrites , who have the most reason ; It may be you do not desire that Christ should come immediatly , but do not you desire that Christ should come at all ? a Wife may sincerely and greatly desire the coming home of her Husband , when he is gone a long journey ; and yet if her House be out of order , and not fitted to her minde for the receiving of him , if she be not dressed and got into such a garb , as she knows would be pleasing to him ; she may be content that he would stay a little longer , until she be better prepared , yea she may be afraid of his coming whilst she is unprepared ; the Harlot or Adulteress could be content that her Husband should never return , but the true wife doth desire the coming of her husband , though sometimes not the present coming : so true believers they do desire Christs coming , who is gone a long journey to Heaven , though they may not desire his present coming , because they are not so fitted as they desire to befor the receiving of him ; they desire his coming , they would not for all the World that he should stay away for ever in Heaven ; unbelievers could be content Christ should stay away for ever , and that they might live for ever upon Earth , but believers could not be so content , they may fer Christs immediate coming , because of their unpreparation , but they desire his coming . Quest. How should we know whether our desires after Christs coming be sincere ? Answ. 1. If you love Christs person , it is ● sign your desires after his coming are sincere ; 〈◊〉 desire the coming of friends to us , whom we love ▪ Do you love Christ in sincerity ? Do you love him for himself , for his own excellencies , his love●liness , his love , and spiritual love-tokens ? do you love him upon a spiritual account ? 2. If you do sincerely desire the comming 〈◊〉 Christ into your hearts in regard of his Spirit and grace , it is a sign you have sincere desires after his coming in glorie ; when grace will arrive to it● perfection ; Can you understandingly and heartily pray Thy Kingdome come ; I mean , that Christ's Kingdome of grace should be erected in your hearts ; and are sincerely desirous to have all things within you brought into subjection and obedience thereunto ? Do you sincerely and earnestly desire the presence of Christ and the breathings of his Spirit upon your hearts in his Ordinances ? it is a sign that there are at least true radical desires in you after his second appearance , though by reason of doubts and feares they may not be so expresse . 3. If you have laid up your treasure in Heaven , and placed your happinesse in things above : if you have cast the Anchor of your hope upward into that which is within the Vail , it is a sign you have true desires after Christ's appearance , that he might give you possession of the happinesse which you have made choice of . 4. If you are careful to please the Lord , and whether present or absent , to be accepted of him ; and are affraid of sin , because it is grievous to him ; and are diligent in the use of means to fit and prepare your selves , and make all things readie for the receiving of him , it is a sign you do both look for his coming , and do desire it . 5. And lastly , if you have lively hopes of his coming , and can rejoice in those hopes , if you can with earnestness pray , Come Lord Iesus , come quickly ; this is a sign indeed of your desires , though all true Believer have not attained to so great a heighth . Unbelievers , they do not desire Christ's appearance , because they do not believe in him , because they do not love him , because their hearts are set upon the world , because they are under the guilt and power of sin , and because when Christ doth appear , he will judge them , condemn them , and punish them ; But though they do not desire Christ's coming , nor think of it , nor prepare for it , yet Christ will come , and his coming will be dreadful unto them . Believers , they desire Christ's coming , they 〈◊〉 looking for it , and waiting for it , they are ●●ping for it , and preparing for it , and he will certainly , he will quickly appear , and they shall appear with him in glorie , and this appearance 〈◊〉 be a most comfortable and joyful appearance u●● them : which leads unto the second Word whi●● I am to speak . 2. For the comforting of Believer . Will the Lord Jesus Christ certainly and quic●ly appear to Judgment : here then is a full brea● of the sweetest consolation , at which you may su● and be satisfied and exceedingly refreshed ; As 〈◊〉 very word in this Doctrine speaks terror to Si●ners , so every word doth breathe forth comfort true Believers : and therefore I shall endeavo●● hence to help work up your hearts unto sp●ritual Joy. 1. Rejoice , Believers rejoice ! Christ will app●● to Iudgment : Christ will appear in his Glorie , t●● great God and your Saviour will appear , He , th● is your Saviour and Advocate will then be th● Judge of the World ; your Lord and King wi●● appear attended with a glorious Train of he●● venlie Courtiers , decked with glorious bea●● of most excellent Majestie ! Your Captain 〈◊〉 appear , the Captain of your Salvation , with 〈◊〉 spoils of his and your enemies : and he will ri●● triumphantly in the Clouds ; your dearly belove● Friend and Husband will appear with such beaut● and lovelinesse in his face , and with such de●● love towards you in his heart , as hath not entre● into your hearts to conceive : the Lord Jesus Chri●● will be glorious in the eyes of the whole world on that day ; and should not this rejoice your heart to think of the glorie of your Lord , which will be then so conspicuous , and of your interest in such a Person ? 2. Rejoice , Believers rejoice ! Christ will certainly appear : if there were any grounds to doubt the truth of this thing , you would have reason to grieve ; but when the thing is so certain , when God hath revealed it in his Word so clearlie , when the Lord hath promised it to his people so faithfully , and given his People hopes and expectations of it , he will not disappoint them : You have reason to rejoice , there is nothing more certain , as hath been proved , than the second appearance of the Lord Jesus Christ at the last day , 3. Rejoice Believer●s , rejoice ! Christ will quickly appear ; the coming of the Lord draweth nigh ; there is a time set , though you cannot know it , because God hath locked up this secret in his own bosome ; yet you may know that it cannot now be far off ; the Lord will not tarrie much longer in Heaven before he come down to Judgment : Look up then , and lift up your heads with joy , for the day of your Redemption draweth nigh , Luke 21. 28. You will not long groan under the bondage and burden of corruption ; You will not long mourn and complain under the persecutions of cruel Enemies ; You will not long be assaulted and bufferred with the temptations of Sathan ; You will not long live in the dark Prison of the world , Christ will quickly be here and open the Prison-doors , and deliver you into the glorious libertie of the Children of God. 4. Rejoice , Believers rejoice ! When Christ doth appear , yee also shall appear ; Possibly some of you may remain alive until his appearance , be sure all of you shall be made alive ; if you go down into your dust before , you shall not be hid there for ever , you shall not be buried there in eternal oblivion ; but the Lord Jesus will awaken you out of your long sleep of Death ; and raise you out of your beds of darkness ; He will send his Angels to gather you from the four Winds ; Think , O think how joyful a day this day will be unto you , when the Voice is proclaimed the Bridegroom is come , Go yee forth to meet him ; when the Trumpet doth sound in the Air , and you are called out of your graves by the Angels , and gathered into the companie of all the Saints of God which lived in all generations from the beginning of the Creation ; and in a moment , in the twinkle of an eye , such of you as are alive shall finde your bodie● strangelie transformed , and all that come forth of the ground made incorruptible and immortal ; and when you shall see the Lord Jesus Christ come down with such brightnesse , and beautie , and glorie , and such royal Attendants , and you are all caught up to meet with him in the Air ; when you shall finde your selves in the number of those blessed ; happy ones , whom the Lord will send for , and receive to himself , when the greatest part of the World will be left behind , crying to the Rock to cover them , and the Mountains to fall upo● them , to hide them from the wrath of this furio●● Judge , that is come to condemn them ; O how will your hearts then be filled , and even ravished with transporting joy , which no heart now can conceive ! 5. Rejoyce , believers rejoyce ! when Christ d●● appear , yee shall be judged by him ; yee shall not be condemned by him , but yee shall be judged by him ; your advocate will be your judge : Who shall then lay any thing to your charge ? God will then justify you ; who then shall condemn you ? Christ will acquit and absolve you . You will openly be declared righteous on that day , through the righteousness of Jesus Christ , which here hath been imputed to you ▪ Christ will own you then for his redeemed people , whom he hath purchased with his own blood ; then all your works of mercy will be made mention of ; all your services of Christ in the World will be had in remembrance ; all your graces will be taken notice of ; and the Lord will kindly accept of the improvement of the smallest talents , which he hath intrusted you withall , Well done good and faithfull Servants , yee have been faithful in a few things , enter into the joy of your Lord , Matth. 25. 21. And if you have been persecuted for righteousness sake ; if you have been imprisoned , banished , reproached , and greatly afflicted for Christs sake ; if you have left Father , Mother , Wife , Children , Houses , Lands , yea and have laid down your lives for the testimony of Jesus , and that you might keep a good conscience , think what entertainment the Lord Jesus will give to you at that time ? and O how will you rejoyce that the Lord should confer so great honour and dignity upon you , as to call you forth and enable you to suffer for his name ? and think how sweetly the sentence which Christ shall pronounce upon you , will sound in your eares ! Come yee blessed of my Father , inherit the Kingdome prepared for you from the foundation of the World. 6. Rejoyce Believers rejoyce ! when Christ doth appear , he will reward you , he will give you a crown of glory , which fadeth not away ; he will not only judge and sentence you to inherit the Kingdome of Heaven , but he will receive you into the Kingdome , he will give you possession thereof , he will carry you along with him unto glory , he will lead you , and bring you into the new Ierusalem : he will show you the Father unto your full satisfaction , and you shall behold his glory and share in it , he will put you into those mansions which he hath prepared for you ; Then , and never till then shall you be perfectly happy , and the fore-thoughts of this is matter of exceeding great comfort , especially if you consider these four properties of Heavens happiness . 1. Believers consider the greatness of the happiness of Heaven , it will be full , and you will be filled therewith unto your utmost capacity , yea beyond what here you are capable of ; consider these particulars in your happiness of Heaven . 1. Think what bodies you will have ; they will be most beautiful and glorious bodies , they will be most healthful , strong and immortal bodies ; you will then bear the image of the Heavenly Adam , in regard of your bodies , as well as in regard of your souls . Rejoyce then believers rejoyce ! what though some of you have crooked and deformed bodies now ? what though some of you are blinde or lame , or maimed , or have your bodies filled with irksome pains , and weakned with long sickness ? what though you live in expectation of death , and these bodies , whatever their mold and shape be , must ere long be carried to the cold stinking grave , and be turned into putrefaction ? yet rejoice you that are believers , because your bodies will be made so glorious in the resurrection , when all blemishes of nature will be healed , and all sickness and pain will be removed , because they will be raised in incorruption , and freed from any more dominion of death for ever . 2. Think what Souls you shall have ; you will be glorious without , your bodies will shine ; but you will be far more glorious within , your souls will shine much more ; then your souls shall be washed clean from all remainders of sin , so that they shall not have the least spot or stain ; then you shall be cleansed from all filthiness of flesh and spirit , and arrive unto perfection of holiness ; then the feeds of grace will be grown up into the flowers of glory , and O what a fragrant garden will your souls be ? when the rude draught , as it were of Christ here in your hearts , shall be finished and perfected by Gods Pensil , and your spirits shall be made perfectly like unto your glorious Lord , O how beautiful will they be in the eyes of God! Rejoice then believers , rejoice ! it grieveth you when you look within you , and perceive so much remaining defilement ; when you feel such strong opposition of the flesh against the spirit , and you finde your selves sometimes foiled thereby , your weaknesses and infirmities trouble you ; but rejoyce believers , because in Heaven you will be perfectly freed from sin , you will never be foiled nor defiled with it any more , but you will be made perfectly holy , and perfectly happy . 3. Think what habitations ye shall have ; you shall have Mansions in the Fathers house , Joh. 14. 2. A building of God , a house not made with hands , eternal in the Heavens , 2 Cor. 5. 1. your persons will be glorious , and your habitations will be glorious . Rejoyce then believers , rejoyce ! what though some of you live in poor and mean cottages ; then you shall live in the glorious ? Pallace of the King of Kings ; what though your houses have been burned with fire , and some of you have not where to lay your head , and none of you have a certain dwelling place which you can secure to your selves ? yet rejoyce because there are Mansions provided for you , out of which it will be impossible for you to be burned or turned out for ever . The City which is above hath foundations which cannot be over turned , and the building of God which is not made with hands , cannot be destroyed by hands , neither is exposed to flames of fire , which may demolish the fairest City in the world . 4. Think what Company you shall have : you shall have the presence of the Father , you shall dwell with the Lord Jesus Christ , and the Spirit of God will dwell in you for ever ; you shall have the company of holy Angels , and all the glorified Saints ; all your companions will be most lovely and glorious . Rejoyce then believers rejoyce ! what though wicked men separate you from their company , and think you unworthy of their fellowship ? God will not think you unworthy of his fellowship , nor separate you from his presence ; what though some of you are forced to dwell in Meseck , and are linked in neer relations to some ungodly persons , and are every day vexed with their ungodly conversation ? Rejoyce , for in Heaven you will be freed from such company , no wicked person will be permitted to come into that place . 5. Think what Treasures you shall have ; you shall have Treasures which cannot be corrupted by moth , nor stoln by thief , your riches will be durable and unsearchable . Rejoice then believers , rejoice ! what though you are poor in the world ? you are rich in saith , and hope ; what though you have no inheritance on earth ? yet you are heirs of the Kingdom of Heaven , you shall have an inheritance which is incorruptible , and undefiled ; what though you indure some hardship in your journey through the world ? when you come home to your Fathers house you shall be freed from all want , and have such treasures to spend upon , which can never be exhausted . 6. Think what Honours you shall have ; the meanest of you will be exalted unto higher dignity than the greatest Monarch that ever lived ; you will be crowned with immortal glory , you will be honoured by God and the Angels ; and you will not only have honour , but you will be made most honourable . Rejoice then believers , and take comfort , though you are scorned by some , and accounted as the off-scouring of the earth ; you are reproached and vilified by men here , but all your reproaches , especially those which you have born for the sake of Jesus Christ , shall be wreathed into a Crown , and make you the more glorious in Heaven ; there you shall not have the least disgrace cast upon you any more ; and you shall be kept from doing any unbecoming action to blot and sullie you in the least , but you shall shine like so many Stars , or glorious Suns in the Kingdom of your Father . 7. Think what Peace and Rest you shall have ; you shall have a most sweet peace and tranquilitie of mind , no enemie without to disturb and molest you , no devil to tempt and assault you , no lusts within , or distempered passion to disquiet you ; then you shall have perfect peace ; and then you shall rest from all wearisome imploiments , and take up your repose in God for ever . Rejoice then believers , and set this chear your hearts in your passage through the tempestuous sea of this world ; ere long you will come to the haven , where there will be no waves nor winds ; sometimes now you are troubled on every side , and have no rest in your spirits ; without are fightings , within are fears ; but in Heaven you shall be freed perfectlie from all disturbance and molestation . 8. Think what Ioyes and Pleasures you shall have ; you shall have fulness of Joy , Psal. 16. 11. you shall drink of the rivers of pleasures , Psal. 36. 8. O the delights which you shall have in the immediate views of Gods face , in the sense of Gods love , in the high actings of your love ; in the fruition of the chiefest good , and the high emploiment which you shall have in Heaven . Rejoice then believers , rejoice in hope of these joyes ; now you mourn and weep for your sin , and because of the eclipses of the light of Gods countenance ; it troubles your hearts that you can see and enjoy so little of God , that your love is so low and inconstant , that your highest services are but mean , and diverted many times by little trifling businesses in the world , from converse with God ; in heaven all tears will be wiped away from your eyes , and all sorrow , with all the grounds thereof will be removed , you will come with singing into the new Ierusalem ; you will enter and live in the vision and fruition , in the love and joy , and spend an eternity in the praise of the Lord. 2. Believers , consider the sureness of the happiness of Heaven ; as surely as you are believers , so surely shall you obtain this happiness ; you cannot be sure of any thing in the world , but you may be sure of the glory of heaven , and though there be not the certitudo subjecti : and many of you be not assured of it , but are full of doubts and fears that you shall fall short ; yet there is certitudo objecti , the thing is sure to you . Rejoice then believers , rejoice ! your names are written in the book of life , our of which they shall never be blotted , labour to answer your doubts , and to get your hearts wrought up to a full assurance of this happiness , by such arguments as these , which will evidently prove , that if you be true believers , you shall not , you cannot miss of Heaven . I. God hath chosen you to glory , he hath elected you to salvation before the world was , Act. 13. 48. As many as were ordained to eternal life , believed . Hence it follows , that all believers were ordained to eternal life ; and I Thes. 2. 13. God hath chosen you to salvation , through sanctification of the spirit , and beliefe of the truth . All true believers are elected persons , and Gods decree of election cannot be frustrated , because God is unchangeable ; because God changeth not , therefore you are not consumed ; because God changeth not , therefore you shall be saved . 2. God hath promised this happiness to you , I Iohn 2. 24. This is the promise which he hath promised , even eternal life . And Tit. 1. 2. In hope of eternal life , which God who cannot lie hath promised . If God hath promised this happiness , and your faith doth give you interest in the promises , and God be faithful to fulfil to them , it being impossible for God to lie ; then as certainly as God is true , you that are believers shall obtain . 3. The Lord Jesus Christ hath purchased this happiness for you , it is called the purchased posfession , Eph. 1. 14. as certain as the purchase , so certain will be the possession . 4. The Lord Jesus hath taken possession of Heaven for you , The fore-runner is for us entred , Heb. 6. 20. He is preparing these mansions in the fathers house for you , Ioh. 14. 2. and as certain as Christ is in Heaven , so certainly shall those that are believers be received thither in time . 5. Christ praied that you might have this happiness whilst he was on the earth , Iah . 17. 24. Father I will that those which thou host given me , be with me where I am , that they may behold the glory which thou host given me . Which prayer was made for you , if believers , as well as for his present Disciples , v. 20. Neither pray I for these alone , but for them also which shall believe on me through their word . And for this thing Chirst intercedes above , and whatever he praies and intercedes for , he will prevail for you , and therefore you will obtain . 6. Ye are Christs , as ye are believers , and therefore all things are yours , saith the Apostle , 1 Cor. 3. 22 , 23. amongst which , things to come are enumerated ; ye are Christs servants , and do his work , and he will give you your wages ; You honour him in the world , and therefore you shall be honoured by him ; You follow your Master in a way of self-denial and suffering , and if you suffer with him , you shall reign with him , 2 Tim. 2. 12. and be glorified together , Rom. 8. 17. and where Christ is , there shall his servants be , Ioh. 12. 26. Ye are Christs members , and where the head is , there shall the members be ; Ye are Christs Sponse , you are joined , married to him , and therefore shall live with him , all the powers of earth and hell , cannot separate you from his love , and therefore cannot keep you out of heaven , Rom. 8. 35 , 36 , 37 , 38 , 39. 7. Ye are justified by faith , Rom. 5. 1. and therefore absolved from the guilt of sin , therefore freed from the condemnation of hell , Rom. 8. 1. therefore shall not perish , seeing the cause thereof is removed , therfore you shall have eternal life , Ioh. 3. 16. whom God justifieth , them he also glorifieth , Rom. 8. 30. 8. Yee are the adopted children of God , Gal. 3. 26. For ye are all the Children of God , by faith in Iesus Christ. And if children , then heirs , Rom. 8. 17. and if heirs , you shall be sure to have the inheritance . 9. Ye are called with a Holy calling , and sanctified with the holy Spirit , and thereby in some measure fitted and qualified for this happiness by the work of grace , consormity to the Lord in holiness ; grace is glory begun , and is called eternal life , and God hath promised to perfect it , Philip. 1. 6. grace hath relation to Heaven , as sin hath relation to hell ; and as sin will certainly bring men to hell if it be not pardoned , and subdued ; so grace will certainly bring men to heaven , because it cannot be wholly eradicated . 10. You have made choice of Heaven for your portion , you have laid up there your treasure , and God hath set your souls a longing after it , and given you hopes of it ; and therefore you shall not miss it , your desires shall be satisfied , and your hopes shall not make you ashamed , Rom. 5. 5. 11. And if besides all this , you have the witness , and seal , and earnest of the spirit , giving you some first fruits , and foretastes of this happiness ; ( though all believers do not obtain it ) then you may know without question , that this is a sure happiness , both in its self , and unto you . Therefore believers exercise your faith , that you may be filled with all joy and peace in believing . 3. Believers consider the neerness of the happiness of Heaven , Christs appearance is not far off , but your happiness may be neerer , I mean the happiness of your souls in Heaven , which will begin , so soon as your lives come to an end : the wicked walk upon the brink of Hell every day , when they die , thither they are carried ; you walk upon the borders of the Heavenly Canaan , the Paradise which is above , when you die , thither you shall be conveyed ; and you may die suddenlie , and as s●ddenlie you will be in glory . Rejoice then believers , rejoice ! you may be in Heaven before you are aware ; it may be to morrow God will send for you , within a few daies you may be out of the body , and present with ●he Lord Jesus , and amongst the spirits of just Men made perfect ; when you break Prison from the body , you will be delivered into the marvelous light of Gods glory ; rejoice to think how neer your happiness is . 4. Believers consider the everlastingness of the happiness of Heaven , there is fulness of joy and pleasures for evermore ; Psal. 18. 11. When you are come to Heaven , there you shall abide , your happiness will be constant and eternal , without diminution , intermixture of sin or sorrow , without interruption , or possibility that ever it should be brought to an end . It would alleviate the torments of the damned , if they had any hopes of ever being let out of Hell ; and it would weaken the joyes of the Saints , yea fill them with unspeakable grief , if there were any danger and fear of being ever thrust out of Heaven . Rejoice then yee believers ; yee shall rejoice for evermore in the eternal vision and fruition of God , labour to begin your Heavens joyes now ; let faith so realize and bring neer the things which you hope for , and make evident the things which as yet you do not see , but shall possess , that you may have a sweet foretaste of this happiness ; and begin your Heavens work to praise the Lord for his great and undeserved love wherewith he hath loved you , and for those things beyond conception , which out of love he hath prepared for you . CHAP. XV. LAstly to conclude , I shall speak a word both to Sinners and Believers . Will the Lord Jesus Christ certainly and quickly appear to judgment ? let me then in his name perswade you to three things . 1. Believe that Christ will appear , mingle the Doctrine you have heard or read , with faith ; you have had evident proofs of it , believe the thing . Sinners believe that Christ will come to judge and condemn you , if you be found in your sins , did you believe it effectually , you would quickly become Saints . Believers labour for more faith in this truth , did you believe ▪ it more strongly , you would live at a higher rate . 2. Consider that Christ will appear ; meditate on this thing , let it dwell in your thoughts , let it lie down with you at night , and arise with you in the morning , let it sit down with you at Table , and walk with you abroad ; think often of the antecedents of Christs coming , the judgment it self and the consequents thereof , and get a deep impression of the last Judgment upon your spirits . Sinners , consider how the wicked will be judged , think how they will be accused and condemned , think of the dreadful sentence , and the execution thereof in Hell , and then think that you are in the number of those that are in such danger , unless you speedily secure your selves , by making your peace . Believers , consider how the Saints will be judged , think how Christ will acquit them , and invite them to take possession , and then will give them possession of Heaven ; and then think that you are in the number of these blessed ones , which shall be made thus happy . 3. Prepare for the appearance of Christ to judgment , and that you may be prepared , as a conclusion to this Doctrine , take these directions . 1. Be diligent , that yee may be found of him in peace , it is the advice of the Apostle , after his discourse of the coming of the Lord , and the glorious things of that day . Wherefore beloved , seeing that yee look for such things , be diligent , that yee may be found of him in peace . 2 Pet. 3. 14. 1. Make your peace with God ; sinners God is your enemy , make your peace with him ; you have offended him by your sins , and his justice must be satisfied , O labour to ge● an interest in the satisfaction of Christ , that your sins may be pardoned , and God may be reconciled ; lay hold on Christ by faith , as yet you may be welcome to him , hereafter , it will be too late . Believers , make sure of a pardon , you cannot be too sure in a thing of such concernment . 2. Diligently endeavour●after peace in your consciences ; sinners , get the wounds which fin hath made there , healed with the blood of Christ ; Believers , take heed of making any breaches there , maintain peace within , when you have obtained it . 3. Diligently follow after peace one with another , take heed of hatred , variance , emulations , wraths , strifes , seditions , envyings , divisions , clamours , evil-speakings , back-bitings , whisperings , swellings , tumults ; and follow after those things which make for peace , as love , joy , humbleness of minde , meekness , long-suffering , patience , and the like , that you may be found of the Lord in peace . 2. Give diligence , that yee may be found of the Lord , without spot , and blameless , as the Apostle doth advise in the same 14. vers . And read ver . 11 Seeing all these things shall be dissolved , what manne● of Persons ought yee to be , in all holy conversatio● and godliness . Get the spots of sin washed of● not only the guilt of sin removed , but also the de●filement ; labour to be holy in all manner of con●versation , to be blameless and harmless , the Chil●dren of God without rebuke , in the midst of crooked and perverse Generation ; Take heed 〈◊〉 the sins of the times and places wherein you live joyn not with them in their sins , least you share 〈◊〉 their Plagues at the last day . Let your conversa●tion be as becometh the Gospel ; let your action be ●qu●●ed by the Word , as those which must giv● an account , and receive a reward according 〈◊〉 your works . 3. Sit loose from the World , let not your hear● be over-charged with the cares of this life , n● filled with the love of the World , and that da● overtake you at unawares , Luke 21. 34. Remem●ber that riches will not profit you in the day 〈◊〉 wrath , that the fashion of this World passeth ● way , and you are passing away , and therefo● live here as strangers and so●journers . 4. Lay up your treasure in Heaven , Matth. ● 20. And get your affections set upon things abov● Col. 3. 2. And then the appearance of Jesus Chr●● will be joyful to you , because he will give 〈◊〉 poffession of Heaven . 5. Be ready to do and suffer whatever the Lo● calls you unto ; patiently continue in well-doin● for in due time yee shall reap ; be stedfast and 〈◊〉 movable , alwaies abounding in the work of 〈◊〉 Lord , because your labour shall not be in vain 〈◊〉 the Lord : Gal. 6 , 9. I Cor. 15. 58. And what ever afflictions yee suffer for Christ , they are light and momentany , but the glory which Christ will give , is weighty and eternal . 2 Cor. 4. 17. 6. Give Christ your hearts , let him have the highest room , give him your whole heart , let him have the choicest and chiefest of your affections ; and then he will give you his Kingdome , and such expressions of his love will he make unto you at his appearance , as now you have not thoughts to conceive . 7. Maintain communion with Christ in his Ordinances ; prize Ordinances upon this account , because Christ doth walk there ; and improve Ordinances for this end , that you may meet with Christ ; ●est not in the out-side and carnal part of Ordinances , but seek after Christ in them until you finde ●im , and labour to grow into acquaintance with Christ , and to keep fellowship with him ; and ●hen when he doth appear , he will know you again ●nd own you , and receive you to live with him ●or ever . 8. Stand up for the honour of Christ in the World , ●onfess him before Men , and he will confess you ●efore his Father in Heaven , Matth. 10. 32. Be ●ot ashamed to profess your selves his Disciples , ●nd to own his waies and truths , when they are ●ost contemned and despised by the ungodly ●orld , because if you be , he will be ashamed of ●ou when he cometh in his Glory . Mark. 8. 38. 9. Improve your Talents for the use of the Lord , ●ho hath entrusted you with them : All of you have ●alents , lay them not up in a Napkin , but lay ●em out in the service of the Lord ; whatever ●ifts or graces you have , put them forth to usury , ●at you may give an account with joy to your Lord , when he shall come to call you to an account . 10. Stand upon your Watch ; when our Saviour had foretold his Disciples of his coming , he exhorts them , and all to watch , Mark 13. 37. What I say unto you , I say unto all , watch . Watch against sin ; watch your senses , which are the inlets of sin ; watch your hearts , from whence are the issues of sin ; watch , take heed of sleeping in sin , least you lose your Garm●nts , and be found naked . 11. Be frequent and fervent in Prayer , our Saviour joyns these duties together in his exho●tation of his Disciples : Luke 21. 36. Watch ▪ yee therefore , and pray alwayes , that yee may be counted worthy to escape all these things , which shall come to pass , and to stand before the Son of Man. Pray without ceasing , pray without fainting , be often upon your knees , and be earnest with the Lord , that he would prepare you for this day , that he would deliver you from that dreadful wrath which shall be revealed when Christ doth appear , and which you have deserved for your sins : and pray that he would give you those qualifications , as may embolden you at the last day to hold up your heads with confidence ; that he would keep you without spot , and blameless until the coming of the Lord. 12. And lastly , Look for the appearance of the Lord ; look with an eye of hope , labour to abound in hope , by the power of the Holy Ghost , and let this hope be an Anchor fastned within the Vail , to stay your sinking hearts in the midst of those fierce stormes , which do or may beat upon you in the World ; and look with an eye of desire ; look and long for Christs appearance ; dart up your wishes often to Heaven ▪ O when shall we see the Heavens opened , and behold our Lord in his Glory ? When shall we hear the Trumpet sound and be gathered by the Angels from all the quarters of the Earth ? When shall we put off this dust and corruption , and be cloathed with robes of immortality ? When will the Lord Jesus come down , and show us his glory , and receive us to himself , that where he is , there we may be also ? Christ hath spoken from Heaven to Earth , Surely I come quickly ▪ let there be an eccho back from Earth to Heaven in your desires to this voice : Amen , even so come Lord Iesus , come quickly I shall conclude all with the words of the Apost●e Iude ▪ vers 24 , 25. Now unto him that is able to keep you from falling , and to present you faultless before the presence of his glory with exceed●ng joy , To the only wise God , our Saviour , be glory and Majesty , dominion and power , now and ever . Amen . FINIS . 
A59835	----	A practical discourse concerning a future judgment by William Sherlock ... Sherlock, William, 1641?-1707. 1692 Approx. 646 KB of XML-encoded text transcribed from 276 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A59835 Wing S3307 ESTC R14162 12004638 ocm 12004638 52270 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59835) Transcribed from: (Early English Books Online ; image set 52270) Images scanned from microfilm: (Early English books, 1641-1700 ; 878:9) A practical discourse concerning a future judgment by William Sherlock ... Sherlock, William, 1641?-1707. [6], 541, [3] p. Printed for W. Rogers ..., London : 1692. Reproduction of original in Huntington Library. Table of contents: p. [5]-[6] Errata: p. [6] Advertisement: p. [1]-[3] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment Day. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-01 John Latta Sampled and proofread 2004-01 John Latta Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion IMPRIMATUR , G. Royse , R. R. in Christo Patri , ac Dom. Dom. Iohanni Archiep. Cantuar. à Sacris Domest . Iuly 28th , 1691. A Practical Discourse CONCERNING A Future Judgment . By WILLIAM SHERLOCK , D. D. Dean of St. Paul's , Master of the Temple , and Chaplain in Ordinary to Their Majesties . LONDON : Printed for W. Rogers , at the Sun over-against St. Dunstan's Church in Fleet-street , 1692. TO THE QUEEN'S MOST EXCELLENT MAjESTY . May it please Your Majesty , TO accept of this Treatise , a small Part of which being Preached in Your Royal Chappel , Your Majesty was pleased to Excuse the Printing of it then , that it might wait for the Publication of the Whole , which Your Majesty was given to understand I intended : which I now humbly Present to Your Sacred Majesty , rejoycing that I have so good an Occasion of Acknowledging Your Great and Vndeserved Favours to me , and of professing , with all the Sincerity that the Subject of this Treatise requires , that I am Your MAjESTY'S Most Humble and most Obedient Subject and Servant , William Sherlock . The CONTENTS . THE Introduction : containing a Distribution of the Work. Page 1 CHAP. I. The Proof of a Future Iudgment 3 Sect. I. That Man is by Nature an Accountable Creature 5 Sect. II. The Essential Differences between Good and Evil , and the Natural Notions we have of God , prove a Future Iudgment 19 Sect. III. The External Appearances of Providence prove a Future Iudgment . 34 Sect. IV. The Natural Presages of Conscience prove a Future Iudgment ; and if there be a Future State , there must be a Future Iudgment 89 Sect. V. The Scripture Proof of a Future Iudgement 106 Sect. VI. The Improvement of this Doctrine in some particular Inferences ; as , 1. To live as it becomes those , who shall certainly be judged . 2. To keep our Eye upon a Future Iudgment for the Government of our Lives . 123 Sect. VII . Third Inference : To refer all Iudgement to God 144 Sect. VIII . Fourth Inference : To refer all Difficulties to the Day of Iudgment 168 Sect. IX . Fifth Inference : To affect our Souls with a strong , and vigorous , and constant Sence of Iudgment 189 CHAP. II. Concerning the Time of Iudgment 208 Sect. I. Concerning a Particular Iudgment at the time of every Man's Death ibid. Sect. II. That the Day of Iudgment is appointed 233 Sect. III. The Day God has appointed , is a General Day of Iudgment 255 Sect. IV. The Day of Iudgment is at the End of the World 278 CHAP. III. Who shall be our Iudge , viz. The Man Christ Iesus 300 CHAP. IV. The Manner and Circumstances of Christ's Appearing , and the Awful So●emnities of Iudgment 336 CHAP. V. Who are to be judged , viz. The World , or all Mankind 360 CHAP. VI. For what we shall be judged 403 CHAP. VII . Concerning the Righteousness of the Future Iudgement , and the Rule whereby we shall be judged 439 Conclusion . How to know , what our Sentence will be at the last Iudgment : with an Exhortation to Reverence our own Consciences . 521 ERRATA . PAge 154. l. 28. for froward r. forward . p. 240. l. 18. r. that this is . p. 279. l. 5. f. shall r. should . p. 369. l. 26. f. Pe●sions r. Persons . p. 496. l. 30. f. undue to r. due unto . A Practical Discourse CONCERNING A Future Judgment . xvii ACTS xxxi . Because he hath appointed a day in the which he will judge the world in righteousness , by that man whom he hath ordained ; whereof he hath given assurance unto all men , in that he hath raised him from the dead . The INTRODUCTION . HAVING in a former Treatise discours'd largely concerning Death , the next thing to be considered is Judgment : for so the Apostle tells us , After death the judgment . And a very grave and serious Thought it is , if ever Men will be serious ; for nothing can be of greater concernment to us than a Future Judgment , which will determine our final state and condition to Eternity . In treating on this Subject , I shall observe this Method : 1. Inquire what Assurance we have of a Future Judgment . 2. The Time when this Judgment shall be : God hath appointed a day for it . 3. Who shall be our Judge : God will judge the world , but not immediately by himself , but by that a man whom he hath ordained ; that is , by Christ Jesus , who is a Man , and the Son of Man , as well as the eternal Son of God. 4. The publick and awful Solemnities of Judgment . 5. The Persons who shall be judged , The world , or all Mankind . 6. For what we shall be judged , whatever we have done in this body , whether it be good or bad . 7. The Rule whereby we shall be judged , and the Righteousness of the Judgement . CHAP. I. The Proof of a Future Iudgment . IN treating of Death , there was no need to prove , That all Men must die , for this is too visible to be denied ; but Judgment is not seen , nor can it be seen , because it is not yet : Could Men indeed look into the other World , they would soon be convinced , by the different state of good and bad Men there , that God has appointed a Day for Judgment : but that is an invisible State to us , and the Thoughts of Judgment are so uneasie to bad Men now , that they are very unwilling to believe it : and this makes it necessary to lay the Foundation of all in the Proof of a Future Judgment . Now there are two ways of proving this : First , By the Principles of Reason . Secondly , By Revelation . By Reason we can prove , that God will judge the World , as that signifies that God will call all Men to an account for their Actions , and that he will reward good Men , and punish the Wicked in the next World. This the Heathens themselves discovered by the Light of Nature : they talked very much of the Internal Judges , and of the Rewards and Punishments of good and bad Men after Death ; and therefore in this sence did believe a Future Judgment : But yet the Revelation of the Gospel has given us a more plain and undeniable assurance of this , and has discovered something more than the Light of Nature could discover : The Light of Nature and Reason may satisfie us as it did the Heathens , that God will reward good Men , and punish the wicked in the next World , but it could not tell us , that God had appointed a general Day of Judgment , wherein all the Dead shall rise again out of their Graves , and re-assume their Bodies , and be summoned to Judgment : it could not tell us who shall be our Judge , with what Glory and Majesty he shall appear , and with what Pomp , and awful and terrible Solemnities he shall judge us . The World knew nothing of this , before the Gospel was preached , for it depends wholly upon the will and pleasure of God , and therefore can be known only by Revelation . I shall begin with the Proofs from Reason , and shew you what Moral Evidence and Assurance we have , that God will judge the World , as that signifies , that he will reward good Men and punish the wicked in the next World ; and this Proof consists of several Branches , and though each particular considered apart by itself , may not be thought sufficient ; yet if we unite them into one , and take them in their natural order , they add such light and strength to each other , that I perswade myself , they will convince any Man of a Future Judgment , who is not obstinately resolved against this belief . SECT . I. That Man is by nature an accountable Creature . FIrst then , I observe , That the very make and frame and condition of Humane Nature proves that Man is an accountable Creature , who can give an account of his Actions , and therfore may be called to an account for them ; and that is a strong Presumption , that he will be called to an account ; that is , that he will be judged . There are four things necessary to make any Being accountable : 1. That he have a Principle of Reason to know what he does , and to judge for himself . 2. That he have a Rule to live by , to direct him what to do , and what to avoid . 3. That he have liberty of Choice , and the free government of his own Actions . 4. That he be an inferior and subordinate Creature , who has some above him to call him to an account . I. As for the first , we know a Beast , which is governed by Instinc● not by Reason , can't be judged , because such brute Creatures know not what they do ; and therefore can give no account what they do ; which is the case also of Infants , of Fools and mad Men , who must be governed , that they may do no hurt , but can't be judg'd : but a reasonable Creature as Man is , who knows what he does , and can judge of his own actions , may be judged for them too ▪ II. Where there is no Rule to live by , there is nothing to be judged for ; when nothing is commanded , and nothing forbid , all actions are alike indifferent ; and in this case there is no other Rule but for every Man to please himself , and to do what he likes best , and he who does so , gives a good account of himself , and cannot be blamed for it ; if there were no Rule of Good and Evil , there could be no place for Rewards and Punishments , and consequently no place for Judgment ; but when we have a Rule to live by , as all Mankind have , either the Laws of Nature , or the revealed Will of God , we may do either good or evil , and may deserve either rewards or punishments , and then we may be judged too . III. Whatever Being acts by Necessity or Fate , not by Choice , is no more capable of being judged then the Winds and Seas are , or any other natural and necessary Causes ; for where there is no choice , there is neither moral good nor evil : but Man is a free Agent , who not only knows the difference between good and evil , but can choose the good and refuse the evil , and therefore he is capable of praise or blame , of rewards or punishments , for the good or evil which he does ; that is , he may be called to an account , and be judged for what he does . Especially , IV. if he be an inferior and subordinate Creature , who has a Superior to judge him ; to judge indeed is an act of Superior authority and power , and therefore those who have none above them , cannot be judged ; but an Inferior is by the condition of his nature , or circumstances of life , obnoxious to the judgment of his Superiors ; for the very Notion of a Superior and Inferior signifies to govern and to be governed , to judge and to be judged . An Inferior is obnoxious to the judgment of his Superior , who may judge him if he pleases ; and this is the condition of all Mankind , if we believe that there is a God above us , who is our Natural Lord. So that Man by his very nature and condition was made to be judged , which is a very good argument that he shall be judged , if we will but allow , that God will govern all Creatures according to their natures ; which is essential to the wisdom and justice of his Goverment : As to take a particular Review of this matter : 1. If it be naturally decent and fitting , that a reasonable Creature should give a reason of his actions , why should we doubt , whether the wise Governor of the World , will require a reason of him , and call him to an account ? Reason makes us capable of giving an account of our actions , and which is more than that , it makes us sensible , that we ought to give an account ; our own minds exact an account of us , and when we cannot give a good account to ourselves , we blush alone , when nobody sees us : nay , Reason makes us so liable to give an account , that it requires no Authority to ask it : it is what we owe to all Mankind , and the meanest Man may expect it from us , as well as our Judge ; and when we cannot give a reasonable account of our actions , a Child or Beggar shall shame and confound us , whatever our Quality or Character be ▪ And it would seem strange , if Reason should make us accountable to all the World , but only to God , who is the Soveraign Lord of all ; that God should make us accountable to ourselves , and to all other reasonable Beings , but no● to himself . 2. If GOD have given Man a Rule of Life , and a natural Measure of Good and Evil , can it be thought that he will require no account of him , whether he keeps or breaks these Laws ? for to what purpose then did he give ' em ? how contemptible are Laws without a Sanction , or a Sanction without a Judge to dispense Rewards and Punishments ? to give La●s without taking notice how they are observed , or punishing the breach of them , is so very absurd , that no Humane Government was ever wholly guilty of such Folly ; and why should we charge God with such Absurdities in Government , as would be ridiculous in Men ? If we will but allow God as much wisdom and discretion as an earthly Prince , we may certainly conclude , that if he have given Laws to Men , he will judge them by those Laws . 3. There is no way of governing a free Agent as Man is , but by Hopes and Fears , by Rewards and Punishments , for Force and Violence is not the Government of a free Agent , because it destroys its Liberty ; so that if God govern Mankind at all , he must judge them , that is , he must reward or punish them according to the good or evil they do ; and though this does not directly and immediately prove a Future Judgment , yet it is a fair step towards it , as will appear more heareafter : All that I desire to conclude from hence at present is only this , That if God govern Men like reasonable Creatures , he must judge them ; and if we have as great assurance , that God will judge the World , as we have that he governs it , there is an end of this Dispute to Men who believe a God and a Providence . Nay , indeed , we need onely suppose , that Man was made by a wise Being to prove , that he shall be judged ; i. e. that he shall be rewarded or punished for all the good or evil that he does in the World ; for a wise Being will take care to govern the Creatures which he makes , and to govern them in such a way as is agreeable to the natures he has given them ; and since Man , who is a free Agent , can be governed only by Hopes and Fears , God would never have made Man , had he not intended to judge him ; that is , he would never have made such a Creature as can be governed only by the hope of rewards and by the fear of punishments , had he not resolved to lay these restraints upon him , to reward and punish him according to his works : how necessary rewards and punishments are to the Government of Mankind we see in Humane Societies , which cannot subsist without them : notwithstanding the severest Laws and the severest Executions , every Age and every Country produces great Prodigies of Wickedness , which no doubt would be much greater and more numerous , were there no Laws and Government to restrain them ; and when the universal experience of Mankind convinces the World of the necessity of Laws and Government , why should we think that the wise Maker of Man should not over-awe him also with a sence of his own Power and Justice , which is a more effectual restraint than the Rods and Axes of Princes . 4. Thus if Man by the condition of his nature be an inferior depending Creature , he i● by nature accountable to God , who is his Soveraign Lord ; and this is a good argument that he must give an account of himself to God : for there is no reason to think that God will not call Man to an account , when he has made him by nature accountable to himself ; for the nature of things is the most certain Rule to know how God will govern them ; at least the nature of things is a strong presumption , unless there be plain and positive evidence to the contrary . He who acknowledges , that Man is by nature an inferior Creature , who is ac●ountable to God for all his actions , must reasonably take it for granted , without any further proof , that God will judge him and call him to an account ; for God has declared his intentions to judge him by making him such a Creature as is to be judged : and there is no pretence and shew of reason to say , that God will not take an account of Man , whom he has by nature made an accountable Creature , unless we can produce a plain and express Revelation of God's Will , that he will not judge Mankind . No Man can prove by Reason , that God will not judge Mankind , for no reason can be good against the nature of things , and the nature of things do most reasonably prove a Judgment ; and therefore we ought to take it for granted , that God will judge the World , till we see a plain Revelation , that he will not . This is worth observing , because it puts the proof upon those who deny a Judgement , where in reason it ought to lie : for those who have the reason and nature of things on their side , have as good natural evidence as they can have , and need seek no farther ; but those who will believe contrary to the nature of things , ought to prove their exemption from the Laws and Condition of their Nature . I desire you seriously to consider this , and to lay it to heart , for it is a very sensible Argument , and if well managed , will convince you how foolish and unreasonable all your hopes are of escaping the Judgment of God ; unless you have some secret Revelation of this , which the rest of Mankind know nothing of : To represent this as plainly and familliarly as I can , give me leave to ask you some few questions , or rather seriously ask your selves such questions as these : Why do I hope that God will not judge me ? am I not obnoxious to the Judgment of God ? am I not his Creature , and is he not my Soveraign Lord ? and is he not then my Judge ? and why should I expect that my Natural Lord and Judge will not judge me ? Do not Parents judge their Children , and Masters their Servants , and Princes their Subjects , and all Superiors their Inferiors , and can I think that God alone , who is the Soveraign Lord of all , and from whom all inferior Power and Authority is derived , should not himself judge his Creatures ? has God renounced his Authority , or is the exercise of it too troublesome to him ? has he made us accountable Creatures , but to give no account ? has he made us in subjection to himself , to exercise no authority over us ? We had better say , that God has made us all soveraign , independent , unaccountable Creatures , which is less absurd then to say , that God is our Soveraign Lord , but will not judge us , that is , will not exercise his Soveraign Authority . All this seems to be self-evident , and to carry its own proof and conviction with it ; and there is but one Evasion that I know of , by the help of which Men flatter themselves still into the Opinion , that God will not judge them , or at least , that it is not evident from the Light of Nature , that he will ; and that is , that all this proves indeed , that God may judge us , if he please , but not that he will : we are his Creatures , and obnoxious to his Power and Justice , and this proves , that he may judge us if he please , but he is under no force , and therefore if he please also he may not judge us : and while this is possible , Men who love their sins , are apt to flatter themselves , that God will not judge them . Now this is no Objection to us Christians , who have a plain and express Revelation of God's Will in this point , that he will judge the World , though it is an additional satisfaction to see , that the nature and reason of Things do so well agree with Revelation ; but however , at present I shall set aside Revelation , and consider , whether what I have now discoursed , do not as well prove , that God will , as that he may judge the World. Now to prove this , I will only suppose one Principle , which I will thank no Man to grant me , That what the reason and nature of Things proves ought to be done , that God will do ; for though God is under no force and necessity , yet his own Nature is a Rule and Law to him ; what ought to be done , every wise and good and just Being will do , and therefore God will certainly do it , who is infinite Wisdom ; and what the nature of Things require to be done , that is the prescription of his own Wisdom , for he made all things , and therefore by giving such natures to his Creatures , he has made a Law for himself , and sufficiently declared what he intends to do . Now let any Man consider what I have already discoursed , and tell me , whether a reasonable Creature , who is a free Agent , and under the power and authority of a Superior , who prescribes him the Laws and Rules of Action , ought not to be called to an account for his actions ? whether a wise Father , or a wise Prince , would not do this ? and whether it be not a great neglect and fault in the Superior , if it be not done ? I 'm sure all Mankind would think so ; and then we must grant , that the state and condition of Humane Nature proves , that God not only may , but will judge the World ; unless we can suppose , that he will be guilty of such a neglect , as would be thought a great fault among Men. There are some things indeed , which we cannot know , that God will do , without a Revelation , such free and arbitrary acts of Goodness , as he had no way obliged himself too , nor had given any natural notice of , such as is the whole Oeconomy of Man's Salvation by Jesus Christ , but what either his own nature , or the nature of Things , which he has made , exacts from him , that we may be sure a wise and just and good Being will do . For though God is under no force and constraint , yet he must , because he will , act agreeably to his own Nature , and the nature of Things ; and we may as well say , that we are not sure , that God will do what is good , and just , and wise , because he is under no force to do it , as that he will not judge Mankind ; for to judge the World is as essential to the Soveraignty of God , as to do what is wise and good is to his Wisdom and Goodness : And it is as absurd to say , that God is the Soveraign Lord of the World , but need not exercise his Soveraign Authority in governing or judging Mankind , as to say , that God is infinite Wisdom and Goodness , but need never do what is wise or good : such dormant and unactive Perfections are a contradiction to the very Notion of a God , whose Nature is a pure and simple Act , all Life and Energy ; if he be good , he will do good , and if he be the Soveraign Lord and Judge of the World , he will govern and judge Mankind . This is the first natural Evidence of a Future Judgment , taken from the Frame and Condition of Humane Nature , which I have insisted on much longer than I intended , for the more I think of it , the more plain and convincing it seems to be ; for what imaginable reason is there to question , whether God will judge Mankind ▪ when he has made Man just such a Creature , as he must have made him , if he had intended to judge him ; endowed him with Reason and Understanding , and liberty of Choice , given him Laws and Rules of Action , and made him in subjection to Himself , obnoxious to his own Power and Justice , which are plain natural Indications , that God does intend to call him to an account . SECT . II. The essential Differences between Good and Evil , and the Natural Notions we have of GOD , prove a Future Iudgment . II. THe essential Differences between Good and Evil , prove that Mankind ought to be judged ; and this is somewhat more then that God has made Man such a Creature as is by nature accountable , and may be judged : just as much more as the difference is between may be and must be , for though as I observed before , this may be does very strongly infer a will be ; that is , that God having made Man an accountable Creature , is a reasonable Presumption , that he will judge him , and call him to an account ; yet this is not so direct and immediate a Proof that God will judge Mankind , as it is to shew , that the essential difference of Good and Evil , makes it necessary , that Man should be judged , that he should be rewarded and punished according to his works . I premise this to shew you , what a new advance this makes towards the proof of a Future Judgment , and now come to explain the force of this Argument : That there is an essential difference between Good and Evil , ( as unwilling as some Men are to own it ) is demonstrable to every Man's sence and experience , which is a more undeniable Proof , then some Nice and Metaphysical Speculations ; and that what is good ought to be rewarded , and what is evil ought to be punished , is acknowledged by the universal consent and practise of Mankind ; and I think the necessary and unavoidable consequence of this is , that good Men shall be rewarded , and the wicked punished ; that is , that Mankind shall be judged according to their Works . This is in short the Argument , and if I can make good each part of it , I have no more to do , but to leave it to your serious consideration . I. That there is an essential difference between Good and Evil ; that is , that there are some things in their own natures very good for Men , and other things which are very hurtful to them : And will any Man deny this ? This is the Good and Evil , which is in the nature of Things , and so immutably there , that all the Art and Power of the World , can never alter them without altering the nature of Things ; cannot make that good which is hurtful , nor that hurtful which is good ; which is all the Good and Evil which I know of : for whereas we distinguish between Moral and Natural Good and Evil , the only difference between them is this , that Moral Good and Evil is in the Will and Choice , Natural Good and Evil is in the Nature of Things ; that which is good or hurtful to ourselves or others , is naturally good or evil ; to love , to choose , to do , that which is good or hurtful to ourselves or others , is morally good or evil , or is the good or evil of our Choice and Actions . If you will but recollect yourselves , you will all find , that you have no other Notion of Good or Evil but this : When you say , such a Man has done a very good , or a very evil action , what do you mean by it ? do you not mean , that he has done something very good or very hurtful to himself or others ? When you hear that any Man has done good or evil , is not the next question , What good or what hurt has he done ? And do you not by this mean Natural Good or Evil ? which is a plain evidence , that you judge of the Moral Good or Evil of Actions by the Natural Good or Evil which they do : and the essential difference between Moral Good and Evil is founded on the essential difference between Natural Good and Evil , and therefore is as unalterable as the Nature of Things . This is evident from that universal Rule of Justice and Goodness , Whatsoever ye would that men should do unto you , do you that also unto them ; which is an Appeal to our own sense and feeling for the good and evil of our Actions ; which must therefore signifie the natural good and evil of them : We feel what is for our good or hurt ; and we desire Men should do good to us , but that they should not hurt us ; and therefore we must do good and no injury to them ; and this is the sum of the Law and the Prophets : The universal Rule of Moral Justice and Goodness , which is to do that which is for the natural good of Mankind , whatever our sense and experience tells us , is naturally good and beneficial to ourselves : which would be a very imperfect Rule , if there were not an inseparable connexion between Moral and Natural Good. The not observing this is the true reason why some Men can form no Notion at all of Moral Good or Evil , but think Vertue and Vice to be meer arbitrary Notions , which have no foundation in the Nature of Things , as indeed they can have none but only this , that Vertue is to love , and choose , and do that which has a natural good in it , which is good to ourselves or others ; that Vice is to love , and choose , and do that which has some natural evil in it , or which is hurtful to ourselves or others ; as for instance , Charity which is one of the most excellent Vertues of the Christian Life , consists in doing every thing which is for the good of Men ; in feeding the Hungry , clothing the Naked , relieving the Injured and Oppressed , the Fatherless and the Widdow , in directing , advising , assisting , comforting Men in difficulties and distress , in forgiving Injuries , concealing Faults , judging charitably , and in all such other acts of Goodness , as are greatly for the benefit of Mankind ; whereas the contrary Vice does all the contrary Evils and Mischiefs to the great hurt and injury of Men ; and whoever considers this , must confess , that Moral Good and Evil is as real a thing , as Natural Good and Evil is ; and I suppose no Man , who has his senses about him , will deny , that there is such a thing as Natural Good and Evil ; as for instance , Pain and Pleasure , and then his same senses will in abundance of instances tell him the essential difference between Moral Good and Evil . On the other hand , the true and onely reason why Men so vastly differ in their Notions of Moral Good and Evil , is because in many instances they are not agreed , what Natural Good and Evil is : some Men call nothing good or evil , but what is good or evil to their Bodies , such as Pain and Pleasure , and the Causes and Instruments of them , Health and Sickness , Riches and Poverty , and the like ; others think , and with much greater reason , that we should take our Souls into the account too ; that whatever is for the ease and pleasure of our Minds , whatever adorns and perfects a reasonable Nature , is a Natural Good to Men , as Wisdom and Knowledge , and regular and well-govern'd Appetites and Passions do ; and therefore these are the foundation of Moral Vertues too ; but whatever debases our Natures , and is a reproach to the reason and understanding of a Man , whatever thrusts him down into the rank of brute Creatures , and either disturbs his ease , or changes the pleasures of a Man for those of a Beast , are great Natural Evils too , if the perfection and happiness of Humane Nature be a Natural Good ; and therefore to choose and to act such things is morally evil . This is enough to shew , what Moral Good and Evil is , that it has a necessary relation to Natural Good and Evil ; and it were easie here to prove , were it not too long a Digression , that all the Laws of the Gospel do either command what is for the good and happiness of Mankind , of every private Man , and of publick Communities , or forbid such things as are hurtful and prejudicial to them ; but my present Design will not suffer me to straggle so far out of the way . II. The second branch of this Argument is , That according to the ●eneral sence of Mankind , what is good ou●ht to be rewarded , and what is wicked ought to be punished . For the proof of this , I shall appeal in the first place to all Civilized Nations , who live under Laws and Government : for there is no such Nation but thinks fit to restrain Wickedness by a publick Vengeance on those who commit it : indeed their Laws and Punishments are not always the same , nor do they all punish the same Crimes , nor with the same Punishments ; but all of them punish such Crimes as they think injurious to the Publick , which is the principal concernment of Civil Government , and inflict such Penalties on them , as they judge proportioned to such Crimes , or sufficient to restrain the commission of them ; some Capital , some Pecuniary Mulcts , Confiscation of Goods , loss of Honour , Corporal Punishments , Imprisonment , Banishment , or some publick Marks of perpetual Infamy , which is a certain argument , that the Wisdom of all Nations thinks it fit , that Wickedness should be punished , that those who do Evil should suffer evil ; and indeed all Mankind is so sensible of this , that there is not a greater Reproach to any Government then the Impunity of Vice , nor a greater Glory to it than the strict and equal Administration of Justice . Where publick Justice fails , as it does in a great many instances , we must next appeal to private Revenge , to understand what the sence of Mankind is about the desert of Sin ; for there is not a more natural , nor more eager Passion in Humane Nature ; all Men naturally desire to return the Injury they suffer upon the heads of those who do it , and account it no Injury , but a great act of Justice to do so . In many Nations some private Injuries have been left to private Revenge ; and the Jewish Law itself permitted a Retaliation of Injuries , an Eye for an Eye , and a Tooth for a Tooth , though it did not permit the injured Person to take this Revenge himself , but made the publick Magistrate the Judge of it . It may be you will wonder , I should appeal to the impatient thirst and appetite of Revenge , to prove the sence of Mankind , that Sin ought to be punished , when private Revenge itself is a great Evil , and forbid by the Gospel of our Saviour ; but for all that , Revenge is a natural Passion , and speaks the furious rage and language of Nature , that Sin ought to be punished . It is that Passion in us , which ministers to punitive Justice , as a natural tenderness and compassion does to Charity ; and therefore the passion itself is not sinful , though the irregular exercise of it is : it is implanted in all Mankind , as the love of Justice is , but all Men must not execute Revenge , no more than every Man can administer Justice : where every Man is a Minister of Justice , he may execute his Revenge too ; that is , where there are no publick Laws and Government ; but when we are incorporated into Civil Societies , private Revenge is superseded by publick Justice , and to revenge ourselves is an Offence against the State ; but this publick Justice is executing Revenge still , tho' without that partiality and passion which Men betray in their own cause : and tho' our Saviour forbids private Revenge , it is not because Sin does not deserve to be punished , but to teach us those great Christian Vertues of Patience and Forgiveness , and loving Enemies , leaving Vengeance to God , who is the just Judge of the World , For vengeance is mine , I will repay it , saith the Lord : which supposes that Vengeance is due to Sin , though Christ requires his Disciples to leave it to publick Magistrates , or to God who is the Judge of the World. As for those Sins which are not so properly the Objects either of publick or private Revenge , as doing no direct and immediate injury to any but those who commit them , such as Gluttony , Drunkenness , Prodigality , Sloth , Idleness , a vagrant , useless , fantastical Life , and the like , besides some gentle Restraints which publick Laws lay on them , they have this punishment , that they make Men contemptible and infamous , neglected and disregarded as a Reproach to Humane Nature , and useless Members of the Common-wealth ; and such publick Infamy is a very great punishment , for it is one of the worst Ingredients in all Publick Punishments . This I think shews , what the sence of Mankind is about the desert of Sin , that Punishment is its just due : and they have given very ample testimonies also to the merits of Vertue ; for though there are no Laws to reward a private Vertue , as there are to punish Vice , yet publick Honours , by the consent of Mankind , are thought the just Rewards of an eminent Vertue : This has procured the favour of the People and advanced such deserving Men to the highest places of Trust and Dignity in the Commonwealth ; when such Men are advanced , it is with a publick Applause , as due to them ; no Man envies their Greatness , or grudges to come behind them ; whereas publick Honours are thought misplaced on bad Men , and set so ill-favouredly on them , as exposes them to publick Scorn and Envy . Let us then sum up this Argument , and consider the just Consequence of it : There is an essential difference between Vertue and Vice ; and according to the sence of all Mankind , Vertue deserves to be rewarded , and Wickedness punished ; and can we think then , that if God governs the World , he will not judge Mankind , that he will not reward the Good , and punish the Wicked ? Has he implanted a Natural Principle of Revenge and Justice in Men , and taught them to erect publick Courts of Justice for the punishment of Vice , and will he not punish it himself ? Has he given such a natural grace and beauty to Vertue , as attracts to itself the love , the praise , the admiration , the rewards of Men , and will he himself have no regard for it ? Has he made Vice infamous and contemptible , and will he cast no shame , no reproach on it ? Would not the very Order of Nature complain of this , should the God of Nature have no regard to it ? For we must observe , that according to the general sence of Mankind , Vertue and Vice deserve to be rewarded and punished , not only by Men , but by God too ; this is the foundation of that terrible Objection against Providence , that good Men are many times great Sufferers in this World , and the wicked very prosperous ; which supposes , that if God govern the World , he must punish bad Men , and reward the good , because the nature of Things require it , and he cannot be a just Governour if he do not ; either Men ought never more to make this Objection against Providence , or they must allow , that if there be a God , he will judge the World. And indeed there is much more reason to expect this from God then from Men , especially since the Administration of Justice among Men is so corrupt , imperfect , or defective , that neither Vertue nor Vice will ever have their just Rewards , unless he take it into his own hands . And this brings me to a third branch of this Argument for a Future Judgment : III. That the Natural Notions we have of God prove , that he will judge the World. All Men who believe a God , acknowledge him to be the Soveraign Lord of all the World , infinitely wise , holy , good , and just ; now it seems impossible to me , though we had no Revelation of his Will , what he would do , that such a Being as this should not judge the World. As to consider this matter particularly , but very briefly : 1. If he be the Soveraign Lord of the World , then he has Power and Authority to judge ; nay , there is no other Being has Power and Authority to judge the World but himself ; that if he will not judge the World , the World can never be judged . And yet as I have already proved the essential differences of Good and Evil necessarily require that Man should be judged , that good Men should b● rewarded , and the wicked punished ; and if there must be a Judgment , then God who is the Soveraign Lord , and the only Judge of the World , must judge Mankind : If Judgment be necessary , as the nature of Things prove , and as the general consent and unbyassed reason of Mankind agree it is , if we cannot hence conclude , that God will judge the World , I am sure we can never know any thing certainly of God by Reason , for there is nothing which Reason concludes more expresly and positively than this . 2. As for the other Attributes and Perfections of the Divine Nature , such as Wisdom , Holiness , Goodness , Justice , if God be the Soveraign Lord of the World , we must consider them as the Attributes of a Soveraign ; it is the Wisdom , the Holiness , the Goodness , the Justice of a Soveraign Lord : and therefore the proper exercise of these Attributes in God consists in the exercise of a Soveraign Authority and Power ; that is , in governing and judging Mankind wisely , holily , with Goodness and Justice ; and this certainly proves , that God as Soveraign Lord , does govern and judge the World , for he cannot exercise his Wisdom , or Holiness , or Goodness , or Justice as Soveraign , if he exercise no Acts of Soveraignty : He cannot judge wisely , holily , or righteously , if he do not judge at all ; and therefore though he be wise , and holy , and j●st , and good , yet he is not a wise , and holy , and just , and good Soveraign , for as Soveraign he exercises none of these Attributes , if he does not judge the World , if he do not reward good Men , nor punish the wicked ; which the Wisdom , the Holiness , the Goodness of a Soveraign requires . And therefore if the Natural Notion all Mankind have of God , joyns his Soveraignty with his other Attributes , as it must do , unless we can divide God from himself ; that he is not only a wise , and holy , and just , and good Being , but that he is a wise , and holy , and just , and good Soveraign Lord of the World , we must confess that God does govern the World , and display all these Attributes and Perfections in the Government of it . I might add a great deal more upon this Argument , but this is so very plain and demonstrative , that there is no need of it . SECT . III. The External Appearances of Providence prove a Future Iudgment . III. AS the Natural Notions we have of GOD proves that he will judge the World , so the External Appearances of Providence prove that God does judge the World at present , and that he will judge it hereafter : For the Providence of God does very often make such a remarkable difference between good and bad Men in this World , as is sufficient to satisfie us , that God does govern and judge Mankind at present ; and yet the present Administrations of Providence do not always make a sufficient distinction between good and bad Men in this World , good Men being very often afflicted , and bad Men prospeaous , which gives us a reasonable expectation of a more just and righteous Tribunal in the World to come , where Rewards and Punishments shall be more equally dispensed . But to discourse this more particularly ; I observe that the external Appearances of Providence prove that God does govern and judge the World at present , as much as is necessary to the ends of Government in this World : I confess , did it appear that God took no care of the Government of the World at present , I should very much question , whether he would judge the World hereafter ; but when there are plain and evident proofs that a wise and just Providence does govern the World , that God makes such a difference at present between good and bad Men , as the good Government of this World requires ; this is a sufficient reason to expect a more exact , impartial , universal Judgment of good and bad Men in the next World. To state this matter plainly , and to make a very sensible Argument of it , I shall 1. shew you , what evidence we have of a Divine Justice and Providence which governs the World at present . 2. The Force of this Consequence , from the Providence of God in this World to a Judgment in the next . I. What evidence we have of a Divine Justice and Providence , which governs the World ; and I shall begin : 1. With that Divine Justice which is interwoven in the Nature of Things ; for if God have no contrived the Nature of Things , that Wickedness is a punishment to itself , and wicked Men a Plague and Scourge to each other , it is a plain demonstration , that when God made Man , he intended to govern him too , since he has annexed such natural Rewards of Punishments to a vertuous or vicious Life : I am sure this is as good an Argument for a Providence , as the wise Contrivance of Things is for God's making the World. We think it very absurd to say , that the World was made by Chance , or without a wise Creator , when there is such admirable Art and Curiosity in the Make of the meanest Creature , as the wisest Philosophers are not able to understand , much less to imitate : And if all Humane Art and Philosophy cannot make a Flie , nor so much as understand the make of it , how can we possibly imagine , that such a World as this , which consists of such infinite variety of Creatures , and every Creature made up of so many natural Wonders , and all so admirably fitted to each other , as to make up an uniform , regular , and beautiful World , should own any other Author , but an infinitely wise and perfect Being , who has all Power , and all possible Ideas of Usefulness and Beauty ? that is to say , since there are such apparent Characters and Impressions of an excellent and unsearchable Wisdom in the Frame of the World , a wise Being must be the Maker of it ; and is it not as good an Argument , That if Humane Nature be so contrived , that Man , who is a free Agent , shall be happy or miserable , as he is good or bad , that God made him to be governed , and therefore intended to govern him ; nay , did more than intend it , for he contrived his Nature so , as to govern itself ; for though he has made him a free Agent , yet he has left nothing at his liberty , but whether he will be happy or miserable ; the one he must be , and he may indeed choose which he will : but there could not be a greater natural Restraint upon a free Agent , than to make Happiness or Misery the reward of his Choice , especially since Nature teaches all Mankind to love themselves , and to be happy if they can . That this is so , is so evident to our very Senses , that it is a good Subject to declaim on , but needs no proof : What is there , that can make any Man miserable in this World , which is not the natural and necessary effect of some Sin or other ? Will irregular and furious Passions make a Man miserable ? a confounding Shame , distracting and terrifying Fears , raging Anger , Malice , Revenge , great Perplexity , Solicitude , Anxiety of Thoughts ? if the pain and torment of Mind is Misery , these Passions must make Men miserable : Now all these are the passions of a sinful Mind , Sin is the Parent and the Nurse of them : a vertuous Man , who always takes care to do his Duty , and what becomes him , knows not what Shame means ; if he be slandered , reproacht , and vilified , he may blush a little to be thought a bad Man , but his own Conscience does not reproach him ; nothing is truly infamous but what is wicked ; and therefore Shame can never disturb an innocent and vertuous Mind : Good Men may be afraid of some Temporal Evils and Calamities , but it is Sin which distracts Men with guilty Fears , which are so unsupportable to Humane Nature ; nay , when our wordly Fears are excessive and tormenting , they are raised and aggravated by some Vice or other , either by too great a passion and fondness for this World , or a distrust of the Divine Providence and Protection ; which is the true Cause also of that Thoughtfulness , Anxiety , and Solicitude , which the love of Riches , and the fear of loosing such uncertain Treasures create : A raging Anger , Malice , Revenge , is owing to Self-love , Pride , Covetuousness , Injustice , and such other Vices , as make Men injurious to each other , and impatient of Injuries . Man had been a Stranger to all these troublesome tormenting Passions , had he continued Innocent ; and whoever would enjoy Peace , and Contentment , and Satisfaction of Mind , quiet and easie and chearful Passions , must root out those Vices which make such a Ferment , and raise such unnatural Tempests in our Breasts . Is Pain and Sickness , Poverty and Disgrace , an Untimely or Infamous Death , a great punishment to Men ? these would be the punishments of some kinds and degrees of Sin , though neither God nor Men should judge Sinners . Drunkenness , and Gluttony , and Lust will destroy our Health , and afflict us with tormenting Diseases , and shorten our Lives , and wast our Estates , and make us infamous : If you want a proof of this , go visit the Hospitals , and the Goals , see the miserable Spectacles of Rottenness and Poverty there , and inquire into the causes of them , and how many Martyrs and Confessors there are to Intemperance and Lust , or some other destructive Vice ; inquire into the Decays of Noble and Flourishing Families , how goodly Lordships and Mannors come so often to change their Masters , what makes Riches such uncertain and mutable things ; look into the Streets and see what Crowds of miserable and distressed People Sloth , and Idleness , and other Vices have sent thither . What loud Clamours should we have against the Justice of the Divine Providence , did men suffer half so much by Piety and Vertue , as they do in the service of their Lusts ! If Mens own Vices be not a sufficient punishment to them , we may consider in the next place , how bad Men punish one another : There are infinite instances of this even in well-governed Kingdoms , where the Vices of Men are restrained by publick Laws , and the severest Executions of Justice ; yet how many Outrages do they commit , Rapes , Murders , Thefts , Oppression , Injustice , and all sorts of Violence ! What work does Pride , and Covetuousness , and Lust make ! especially when such Vices as these infect great Men , and are armed with Power to do Mischief ; witness all the bloudy Wars of Aspiring and Ambitious Princes , attended with the Ruins and Desolations of flourishing Countries , and all the Miseries and Calamities which the most frightful Fancy can conceive , or the most Poetick Wit des●ribe . But then on the other hand , Vertue has its natural Rewards ; it gives peace and satisfaction to the Mind , governs our Appetites and Passions , that they cause no pain or disturbance to us ; it is the best means to preserve our Health , to encrease our Fortune , to procure Friends , to reconcile Enemies , to give us Credit and Reputation , to escape the Injuries of bad Men , and to pass through the World with as little Envy and Opposition and Justling as it is possible ; that is , it is not of itself sufficient to make a good Man compleatly happy in this World , for there is no such thing to be had here ; but it is the only thing that can make him as happy as he can be here ; it will prevent a great many michiefs which other Men fall into , and enable him to bear those patiently , which it cannot prevent . This is the first step of God's governing Mankind , that natural Provision he has made for the punishment of Wickedness , and the rewards of Vertue ; for I suppose all Men will grant , that this is God's own act ; for none but He who made Man , could so fit and temper his Nature to the Laws of Vertue , as to make his Duty his natural Reward and Happiness , and his Sin his Punishment , this is admirable and stupendious Wisdom , and the most effectual means for the good government of the World , and which was necessary to make all other acts of Government successful : but this is so useful an Argument , that I cannot dismiss it without some farther Remarks and Observations : 1. God has by this means taken care , that Vertue shall never be wholly unrewarded , nor Sin unpunished , for they are a reward and punishment to themselves : and such rewards and punishments as are founded in the Nature of Things , are unavoidable . 2. This in ordinary cases supersedes the necessity of God's interposing by an immediate Providence to reward good Men and to punish the wicked : these natural rewards and punishments , when there is no occasion for more signal examples of God's Goodness and Justice , will serve for this World ; for this reason indeed some Men conclude , that God takes no notice of Humane Affairs , because he does not always visibly interpose for the punishment of Wickedness , and the defence and protection of vertuous Men ; but God has made a standing provision for this in the Nature of Things , and that will serve the ordinary ends of Providence ; and when he sees occasion for it , he can soon rectifie any great Disorders by a more immediate Hand ; this is most agreeable to the wisdom and to the majesty of Providence : Thus God governs the Inanimate World , the Heavens , and the Earth , and all the Creatures in it , by keeping this great Machine in that regular and uniform Motion , which he at first gave it , and suffering all Creatures to follow the tendency of their own natures , excepting such cases as require some extraordinary and preter-natural events ; as when God thinks fit to work Miracles for the Conviction of Infidels , and to give Authority to his Prophets , or to punish a wicked World with Drought , or Famine , or Pestilence , to infect their Air , and to make the Earth Iron and the Heavens Brass : the less the Divine Providence deviates from the Nature of Things , while the World is well and wisely governed , the more admirable is his Wisdom , who has so contrived the World , that he can govern all Creatures by the Springs and Principles of their own Natures . 3. Thus these Natural Rewards and Punishments give a sacred and venerable Authority to the Divine Laws ; for this proves , that they are not Arbitrary Constitutions , which depend wholly upon the Will and Pleasure of God , who might if he had pleased have made Vertue Vice and Vice Vertue , as some Men venture to talk with equal Ignorance , Impudence and Prophaneness : for unless God had made us other Creatures than we now are , he could have given us no other Laws , unless he could have given us Laws destructive to our Nature and Happiness : for none but a vertuous Man can be happy , and Sin must make us miserable . 4. Nay , these natural rewards and punishments are a glorious Justification of all the other acts of God's Providence for the rewarding good Men , and punishing the wicked ; for this is to dispense rewards and punishments according to the nature and deserts of Things , which becomes the Just Governour of the World ; for Happiness is the natural effect and reward of Vertue , and Wickedness of Vice : and therefore to reward good Men , and punish the wicked , is to reward Men for making themselves happy , and to punish them for making themselves miserable ; to encourage them to make themselves as good and happy as possibly they can by rewarding them with new additions of Happiness , and to restrain and terrifie them from making themselves wicked and miserable , by threatning and inflicting more severe punishments on them ; and can there possibly be a more gracious Government than this ! What hath any Man to quarrel at in it , unless it be , that God is so greatly and passionately concerned that we should be happy ; for this is the apparent intention and design of his Providence in this World , both in rewarding good Men , and punishing the wicked . 5. Nay further , these Natural Rewards and Punishments which God has enterwoven in the Nature of Things , whereby he has made Vertue a reward , and Wickedness a punishment to itself , are not onely a particular instance of God's Providence , in that natural Provision he has made for the rewards of Vertue , and the Punishment of Vice , but are a natural Earnest and Pledge of all other acts of Providence , which are necessary to this end . When God made Vertue and Vice the natural Causes and Instruments of our Happiness and Misery , it is certain , that he intended that good Men should be happy ▪ and the wicked miserable : Now does God ever intend things by halves ? will he not certainly effect what he intends ? These natural Rewards and Punishments are one good way to do this ; but suppose this fail in some instances , or cannot perfectly accomplish what God intended ? will he give over here , and use no other more effectual methods to supply those defects ▪ Notwithstanding all these natural Rewards of Vertue , good Men while they live intermixed with the wicked , may be oppressed by them , and made as miserable as all external Calamities and Sufferings can make them , and are in great danger o● being so , unless a watchful Providence secure them : the practise and exercise of Vertue will make Men happy both in Soul and Body , where the natural effects of Vertue are not hindred and interrupted by external Violence ; but where they are a good Man though he cannot be called miserable , yet may be far enough from being happy ; nay , would truly be miserable notwithstanding his Vertue , had he no● the assurance of the Divine Protection at present , and of glorious Rewards hereafter , which support his Spirit , and make him happy in the most afflicted Fortune . The good Government of our Appetites and Passions will make our Minds chearful and easie , Contentment will sweeten a low Fortune , and Patience will make our Sufferings light ; but these would be impracticable Vertues without a firm Trust in God , and the expectation of future Rewards ; for to be greatly oppressed with present Sufferings , without the support of greater Hopes , will break the most vertuous Mind , and make it sink and faint : Sobriety and Temperance is the best method to preserve our Health , and prolong our Lives ; but yet good Men may have very weak and distempered Bodies , and may inherit the Diseases of their Parents , though not their Vices ; or what care so ever they take to preserve their Lives , yet they may be ravished from them : Frugality , and Diligence , and Charity , and such thriving Vertues , may raise an Estate , and Oppression and Injustice may take it away ; and how glorious soever Vertue be in itself , it may be eclipsed and darkened by Envy and Calumny , or reproached by a prevailing Faction of Triumphant Sinners ; and thus Vertue may be deprived of all its natural Rewards , if God does not interpose by his Providence , for its defence , or reserve some more certain Rewards for it in the World to come : Thus Sin in its own nature is very destructive , as you have heard , to the peace and pleasure of the Mind , to the health of the Body , to our Estates , and Fortunes , and Reputation in the World : but yet some Sinners may feel very little of this ; a great and lasting Prosperity will so qualifie the natural Malignity of Sin , as to make such Men very unsensible of it : Pride , and Ambition , and Covetuousness have little trouble , but great pleasure in them , when they are gratified with prosperous Successes , with a daily Increase of Riches and Honours : Envy , and Hatred , and Revenge are pleasing Passions , when Men have their Enemies at their feet , and can trample on them at pleasure : Though Intemperance , and Lust , and Prodigality may ruin an Estate , Fraud , Injustice , and Oppression may get one ; and as hurtful as some Vices are to our Health , a cautious Sinner ( and such there are in the World ) may be very wicked without injuring his Health , or shortning his Life : and as infamous as Sin is , this may be so concealed and palliated by external Honours , that the Sinner shall not feel it , nor bad Men see it , nor good Men dare take notice of it . So that these natural Rewards and Punishments which God has entailed on Vertue and Vice , may either wholly , or in a great measure be defeated by the great external Calamities of good Men , and by the great Prosperity of the wicked ; and therefore if it be God's Will , that good Men shall be happy , and the wicked miserable , as these natural Rewards and Punishments prove that it is , unless he will suffer himself to be defeated in the very end for which he made Man , ( which we can never suppose of so infinitely wise and powerful a Being ) he must at least in all such cases interpose by his Providence for the protection of good Men , and the punishment of the wicked in this World , and reserve their final Rewards and Punishments for the World to come . Had Man preserved his Innocence , and kept his Original State in Paradise , Vertue would then have been a reward unto itself , and have furnished us with all the internal Principles of Happiness , as Paradise did with all the external Provisions and Delights of Nature : but since we are thrust into this World , where good Men live among the bad , exposed to all the accidents of Mortality , and injuries of Men , though these natural Rewards and Punishments are a great Instrument of Providence still , yet it is necessary God should take good Men into his more particular care in this World , and translate them to some more perfect State of Happiness , since as the World now is , it is impossible a Divine Vertue should receive its compleat Reward and Recompense here ; fo that it seems as demonstrable to me , that God governs this World at present , and will judge us in the next , as that he has made an essential difference between Vertue and Vice , and entailed natural Rewards and Punishments on them , which are of no use but for the Government of the World , and as things now are , cannot in many instances attain that end , without a Providence in this World , and a Judgment in the next . 6. These natural Rewards and Punishments of Vertue and Vice are a natural Proof and Evidence of the future Rewards and Punishments of good and bad Men , or of a Future Judgment : and the reason of it is plain , because Piety and Vertue is a happy nature , and Sin and Vice a miserable Nature ; and therefore at one time or other Vertue must make Men happy , and Vice miserable : Nature will act like itself , and produce its proper Effects , unless it be hindred by some external Force , and whenever that Force is removed , it will return to itself again . Though the Nature of Piety and Vertue be such as to make a reasonable Creature happy , yet we know what it is , that either abates , or in a great measure destroys the Happiness of good Men in this State ; they live here in earthly Bodies , which have strong sensual appetites and passions , and they feel all the pains and pleasures of the Body , which makes many acts of Vertue difficult and uneasie , in resisting the impressions of Sense , and denying the gratification of the Flesh : this World is the Empire of Sense , every thing in it courts and flatters our Senses , and draws off our Minds from the spiritual Delights of Vertue and Religion , which are the proper and natural delights of a reasonable Spirit , and at best extreamly dull the spiritual sensation and relish of the Soul , and make the delights of Religion faint and languid ▪ which must proportionably abate our spiritual Pleasures . These mortal Bodies want a great many necessaries and conveniences of Life , the care of which employs most of our Thoughts and Time ; and though our Secular Affairs will furnish us with frequent opportunities of exercising great and excellent Vertues , yet the World is apt to gain too much upon us by our constant Conversation with it , and as Flesh and Sense prevails , so the Spirit loses ; and if this does not defile the Soul with worldly Lusts , yet it takes us off very much from the frequent and vigorous acts of a Divine Life , which is the true Happiness of a reasonable Soul. But then these mortal Bodies are exposed to great Wants and Sufferings ; bad Men are injurious , and Meekness , and Patience , and such tame and gentle Vertues incourage their Injuries ; nay , true Piety and Religion itself may be the cause and reason of our Sufferings , and when the Body suffers the Soul suffers with it , and this stifles the present pleasures and satisfactions of Vertue , and nothing can support the Spirits of good Men under such Sufferings , but the future expectations of great Rewards . So that in this State Vertue alone is not a sufficient reward to itself , for either its pleasures are but faint and languid , or its sufferings over-ballance its pleasures . But yet if we will but suppose a good Man removed into such a State , where Vertue and Piety will have its free , unrestrained , undisturbed Exercise , and can produce its natural Effects without any hindrance and interruption , then it is demonstrable that Piety and Vertue must make Men happy : and this secures the Happiness of good Men , when ever they remove out of these Bodies and out of this World. When these Bodies and this World can no longer tempt or disturb us with its Pains or Pleasures ; when the Care and Business of this World can no longer divert and employ our Thoughts ; when Bad Men can no longer injure us ; when our Souls are set at liberty to exercise all their Rational Powers ; when we remove into a World of Spirits , and converse only with Spiritual Objects , which will as strongly affect our Minds as the things of this World do our Senses , then Vertue will and must be a Reward unto itself ; then the Pleasures of Wisdom and Knowledge and Divine Passions will be ravishing and transporting . Thus on the other hand , the Nature of Vice , is such as to make a reasonable Creature miserable ; but yet a great Prosperity in this World , and a confluence of all sensual Enjoyments may at present palliate and dissemble , or suspend these malignant Influences of a vicious Nature , may make Men unsensible of the want of true Rational and Divine Pleasures , or of the pain and disturbance of sinful Passions ; may bind up our Reason and Conscience , and give such an empire and predominancy to Sense , that we can neither understand nor relish any other Pleasures but those of the Body , and think ourselves compleatly happy , while we have these : but if we will suppose such Men stript of Flesh and Sense , thrust out of these Bodies and out of this World , and there is an end of their sensual Happiness , and a sensualized Soul is capable of no other : and when all other Objects are removed , and such sinful and distempered Minds are brought acquainted with themselves , when the Vertue of these Opiates is spent and the Soul recovers its sense again , then every vicious Passion proves a Fury ; then Guilt and Shame and Fear and Despair and raging Remorse act their several Tragedies in such a miserable Soul. This is the true Nature of sinful and disordered Passions , and thus they must do , when they act like themselves , and thus they will do , when they are let loose upon us in the other World. So that the natural Rewards and Punishments of Vertue and Vice , that Vertue in its own nature is the Life , the Happiness , Vice the Death and Misery of a reasonable Soul , do necessarily prove , that if good and bad Men remove out of this World of Sense into a World of Spirits , Piety and Vertue must make Men happy , and Vice miserable : and we may take it for granted , that God will reward a happy , and punish a miserable Nature . 7. These natural Rewards and Punishments of Vertue and Vice are a great Instrument of Providence , as they are a most effectual Antidote and Remedy against Superstition , which corrupts the Manners of Men , and debauches the World. By Superstition , I mean all those hypocritical Arts of appeasing God and procuring his Favour without obeying his Laws or reforming our Sins : infinite such Superstitions have been invented by Heathens , by Iews , by Christians themselves , especially by the Church of Rome , which abounds with them : Now these Superstitions do not only spoil all Religion , but corrupt Mens Lives , and give them great security and impudence in sinning , which overturns the good Government of the World. For while Men perswade themselves , that they may live as they list , and commit what Villanies they please , and yet escape the Wrath and Vengeance , nay obtain the Favour of God , both in this World and in the next , it sets them free from all Laws and Government , and leaves no restraint on them , but what the Laws of Men , and the Rods and Axes of Princes lay on them . But when Men consider , that God has so contrived the nature of things , that Vertue must make Men happy and Vice miserable , they cannot imagine , that God can be reconciled to wicked Men , unless they think that he will alter the nature of Vertue and Vice for them ; the Rewards and Punishments , the Happiness and Misery of good and bad Men are not now arbitrary things , at the disposal of God's arbitrary will and pleasure , but God must new make Man again , to make good Men miserable and bad Men happy : they may as well expect ease in a Fit of the Gout or Stone , or Health in the Paroxysms of a Feavor , as that a wicked and corrupt Nature should receive the Rewards of Religion and Vertue . This is the first Evidence we have of a Divine Providence , which governs the World , that Divine Justice which is interwoven in the nature of things , which has annexed such natural Rewards and Punishments to Vertue and Vice , and thereby marked them out for the proper Objects of God's Favour or Vengeance . II. Another Evidence of God's Providence and Government , is the Institution of Humane Governments for the Punishment of Wickedness and the Rewards of Vertue : it is very plain in Scripture , that Humane Power and Authority is ordained by God ; I need only direct you to 13 Rom. for the proof of it : though indeed the nature of the thing proves itself , if we allow , that God made the World ; for he has made Man such a creature , that Humane Government is absolutely necessary , and to make Humane Government necessary is a natural Institution of it . Man is a sociable Creature , who cannot live alone but must unite into Societies , and the experience of Mankind proves , that Societies cannot be preserved without Civil Government , to maintain the Rights , and to restrain the Violences and Injuries of Men ; that if God had not by any direct and immediate Institution set up any Government , nor invested any particular persons with Authority and Power to govern others , yet Men , if they would live together , which is necessary to the happiness of Humane Life , must set up a Government themselves by mutual consent , and intrust some persons with the administration of it : to be sure thus it is , there is no Nation in the World without some kind of Government ; and God , who made the World , has made it necessary , that it should be so ; and whatever the nature of things makes necessary , ought to be ascribed to the design and contrivance of the wise Maker of them : I have often despised the Reasonings of a late Atheistical Philosopher , who has contributed so much to the debauching this Age ; who will by no means allow , that there is any such thing as a Law of Nature , but what other Men call Laws of Nature , he resolves into arbitrary Compacts and Agreements among Men , and industriously proves , how necessary it is for Men to consent to such Laws , if they would live happily together ; as if there could be a plainer demonstration , or a better definition of a Law of Nature , than what the Nature of things makes necessary to the Happiness of Mankind , and of Humane Societies ; for if this be not a Law of Nature , nothing is . And whatever Laws and Institutions necessarily result from the Nature of Things , must be owing to the Author of Nature . This is sufficient to the design of my present Argument , to prove , that God does take care of the Government of the World , in that he has instituted Humane Government , which is so great an Instrument of his Providence ; which indeed our Experience tells us , lays greater Restraints in many cases upon the Lusts and Passions of Men , than the Hopes and Fears of the other World do . Now will any Man say , that God takes no care of the Government of the World , when in all Nations he has his Officers and Ministers to execute Justice , and to maintain Peace and Order . We may as well say , that a Prince neglects the Government of his Kingdom , because he does not do every thing in his own Person , but by his Ministers : it becomes the Wisdom and Majesty of the Divine Providence to govern the World by Humane Methods , and by the Ministry of his Creatures , as far as it can be so governed and not to interpose by an immediate Power , but in urgent Necessity , where Humane Methods fail . 3. And this we have plain Proofs of also , that God does interpose by a secret and invisible Providence to supply the Defects , or correct the Miscarriages of Publick Government , or to reward and punish Men , and take care of his Creatures , in such Instances as fall not under the cognizance of Humane Government . I confess , it is no easie matter in ordinary cases to prove the interposal of the Divine Providence , because God brings great things to pass by Natural Causes , Unseen Accidents , or the Ministry of Men , while they seem to follow their own Natures , and to pursue their private Interests , Designs , and Passions . For in all such Events we know not what to attribute to God and what to Creatures , when God concurs with Creatures by a secret and invisible Influence and Power , which makes such Men as are unwilling to believe a Providence , to ascribe all to Creatures , who are the visible Actors in it : and therefore to satisfie you , that God does by a wise and just , though many times an invisible Power and Influence over-rule all Humane Affairs , consider with me : 1. That we have many Examples of God's governing the World by an immediate and visible Power , which proves , that at least in such cases he does concern himself in Humane Affairs , to reward good Men , and to punish the wicked . If we will allow the Books of Moses and Ioshua to be a true History , we need no other proof of this : there we read , that God destroyed the Old World by a Deluge of Water , and preserved Noah and his Family in the Ark ; that he destroyed Sodom and Gomorrah with Fire from Heaven , and sent his Angels to fetch Lot out of it : there we read all the Miracles God wrought in AEgypt by the hand of Moses , for the punishment of the AEgyptians , and the deliverance of Israel ; how God overthrew Pharaoh and his Host in the Red Sea , which divided its Waters , and gave a safe passage to the Armies of Israel ; by what a long series and succession of Miracles God led Israel through the Wilderness , punished their Rebellion and Wickedness , destroyed their Enemies , and gave them possession of the promised Land ; how he delivered them his Laws from Mount Sinai , in an audible Voice , and with a terrible Appearance ; placed his Tabernacle among them , where he dwelt , and from whence he gave forth his Oracles and Responses , and governed Israel as visibly as a Temporal Prince governs his Subjects . This is an irresistible Proof , that God did govern the World in the days of Noah , when he destroyed the whole World for their Wickedness ; that in the days of Abraham and Lot he was not an idle Spectator of the Wickedness of Men ; that in the days of Moses he undertook the Punishment of AEgypt with his own Hand , and governed Israel by an immediate Power : And why then should we doubt whether God governs the World at other times , when he does not interpose by such an immediate and miraculous Power ? Is God less concerned in the Government of the World now , than he was in former days ? Is he less concerned to govern other Nations , than he was to govern the Iews ? Is God the God of the Iews , and is he not the God of the Gentiles ? The Prophesie of Daniel concerning the Rise , and Growth , and Decay of the four Monarchies is a plain proof , that the Providence of God was not confined to Iudea : Or do we think , that nothing is to be attributed to God , but only some miraculous and super-natural Effects ? as if God could not govern his Creatures without offering a perpetual Violence to their Natures , which would be a great blemish to his Wisdom in making the World , if he cannot govern it without unmaking it again ; for to alter the Nature of Things is in part to unmake them ; as if God could not steer and direct the Course of Nature by an invisible Hand ? as if he could not influence the minds of Men , and govern their thoughts , and counsels , and passions , without an audible Voice from Heaven ? God never intended to govern the World by a constant Series of Miracles , for he can govern the World without them , and it is much better that he should , for it offers less Violence to Mens minds , and is a greater trial of their Faith and Vertue : but since bad Men are so desirous to deliver themselves from the fears of an invisible Power and Justice , it was fitting that God should give the World some plain and undeniable Testimonies of his Providence and Government , to convince them , that when he does not seem to take notice , he still presides over all Humane Affairs , and does whatsoever pleaseth him both in Heaven and in Earth . Thus much I 'm sure is plain , that these visible Demonstrations of God's Government , answer all the Objections of Atheists and Infidels against Providence ; if the Epicurean thinks , that the Government of the World , and the care of every particular Creature in it , is too great a disturbance to the profound Ease , and Rest , and perfect Happiness of his God ; those undeniable Examples of God's Providence , particularly in the constant Government of the Iewish Nation , is a plain Confutation of this ; for the Government of the whole World is no greater disturbance to an Infinite Mind , than the Government of one Nation is ; and yet God did not neglect the Government of the Iews , for fear of disturbing his Ease and Rest. If you think the Affairs of the World , and the Government of Creatures , below the care of an Infinite Being , too inconsiderable for him to mind ; How is this World more below his care , than the Old World was ? or how is the whole World more unworthy of his care , than the Iewish Nation was ? We may admire indeed the Love , and Goodness , and Condesc●nsion of God , that he humbleth himself to behold the things both in Heaven and in Earth ; but though it is reason enough to admire his Goodness , it is no reason to deny his Providence . If we object that great Wickedness which has over-run the World , that Violence , Injustice , Leudness , which is committed in it ; this had been a much better Argument against God's governing the the Old World , when all Flesh had corrupted its ways , then it is now ; and yet they found God a righteous and terrible Judge : so did Sodom and Gomorrah , so did the Inhabitants of Canaan , when the measure of their Iniquity was full . If we object the Sufferings of good Men , and the Prosperity of the wicked , against Providence ; thus it was in the Iewish Nation , though God was manifestly their King and Governour , as appears from the many Complaints of David and Solomon , and the Prophets about this matter : and if good Men may suffer , and the wicked prosper , in a Nation which God does govern , this is no argument against God's Providence and Government of the whole World. 2. Since it is evident from these miraculous Providences , that God does at least sometimes interpose in the Government of the World , and that this is a good argument , that he governs the World at other times also , when he does not work Miracles ; I say , having laid this Foundation , it is no hard matter to trace the plain Footsteps of Providence in more ordinary Occurrencies ; for we may easily discover a Divine Wisdom and Justice in many Events , which have nothing miraculous in them : Whatever savours of deep Counsel and Design , and is of mighty consequence to the Government of the World , and yet is brought to pass without any Humane Foresight and Contrivance , not only besides , but contrary to the Intentions and Designs of the visible Actors , ought to be attributed to an invisible Wisdom ; for Chance can no more govern the World wisely , than it can make it . When great and wonderful things are done by an unseen concurrence of many casual and fortuitous Events ; when the greatest Politicians are out-witted , their Counsels distracted , their Measures broken , their Designs defeated , without any visible Wisdom or Power to oppose them ; when the Hearts of Princes are turned like the Rivers of Waters , and such an unaccountable Change manifestly serves some great Ends of Providence ; when Men of contrary Interests and Factions , without advising with each other , or reconciling their old Quarrels , shall unexpectedly conspire in the same thing , and intend to serve their own contrary ends by it ; I say , in such cases , whether it have the Approbation of God or no , his Hand is certainly in it . When the Punishments of bad Men carry the Marks and Characters of their Sins on them ; when those who in a Drunken Quarrel have killed their Friends or their Neighbours , and escaped Publick Justice , fall in the same manner in a Drunken Quarrel ; when an Unjust Oppressor is ruined by Unjust Oppression ; and those who have spoiled Widows and Orphans , leave their own Widows and Orphans a rich Prey to other Spoilers : this made Adonibezek confess the Righteousness of the Divine Providence , when he had his Thumbs and great Toes cut off ; Threescore and ten kings having their thumbs and great toes cut off , gathered their meat under my table ; as I have done , so hath the Lord requited me , 1 Judges 7. When secret Sins , especially barbarous Murders , are discovered by some strange Accident , and such Sinners brought to Punishment ; when wicked and mischievous Designs and Conspiracies are defeated at the very instant of Execution , as in the Case of Haman and Mordecai , and the Gun-Powder Treason ; when Men venture upon any Wickedness to avoid a Mischief , which they foresee , and by that very means bring that Mischief on themselves , which they intended to prevent ; these and such-like are remarkable Instances of a Divine and Unseen Justice which governs the World. And not to insist too long on this : Notwithstanding all the Disorders and Irregularities we complain of in the World , notwithstanding the many Afflictions and Sufferings of good Men , and the great Prosperity of the wicked , whoever considers things wisely , must confess it an argument of a wise Providence , that the World is kept in such good Order as it is ; that good Men are no greater Sufferers than they are , when there are so many wicked Men to oppress them , but commonly make as good a shift here as bad Men do ; nay , excepting the Case of Persecution , and excepting some very few prosperous Sinners , escape much better than wicked Men do ; that if we could adjust the Account , and make fair Allowances for that vast disproportion there is between the numbers of good and bad Men , it would be found , that good Men , notwithstanding all the Disadvantages they labour under , are much the most prosperous part of Mankind . When we consider , how often the Power of the World , and the Administration of Justice is in corrupt and wicked Hands , it is wonderful to see , that , as to the general Concerns of Mankind , Justice is so equally administred ; that Humane Societies are not broken and dissolved by the furious Lusts and Passions of Men. It is wonderful to observe , what an unseen and steady Hand holds the Ballance of the World , and sets Bounds to the Ambition of Princes , and keeps the most threatning Torrents within their own banks ; nay , when the World seems to be in Confusion and inextricable Disorders , past the redress of all Humane Wisdom and Counsel , restores Peace and Order again . Such Events as these can be ascribed only to some unseen Wisdom and Power , which governs the World. 2. Having shewn what Evidence we ●ave , that God does govern the World ●t present , let us now consider the force of this Consequence , That therefore God will Judge the World hereafter . Now this seems to me to be a self-evident Consequence , that if God govern the World , he will judge it ; that is , reward every Man according to his Works ; for the principal Act of Government is to Judge ; and it is impossible he should be a wise and just Governour , who does not judge . The difference between the Providence of God , or his present Government of the World , and a Final Judgment , is no more but this ; That they have different Ends , and therefore must have different Rules and Measures , but they are both God's judging the World : and therefore if God begins his Judgment of Mankind in this World , there is no reason to doubt , bu● he will finish and perfect his Judgment in the next : if he judges Mankind now a● far as is proper to the state of this World it is a sufficient reason to believe , that i● the next World he will exercise such act of Judgment , as are proper for that State. The great Ends of Providence in thi● World , are the Preservation of Human Societies , the Incouragement of Piety an● Vertue , and the Discouragement of Vic● to keep Men under Discipline , to lay R●●straints upon their Lusts and Passions , 〈◊〉 wean them from the love of this Worl● to exercise their Graces , their Faith , and Patience , and Charity , and by the different methods of Kindness and Severity , ( as his own Wisdom judges best and fittest ) to reclaim the wicked and the wandering Prodigals , and to advance good Men to greater degrees and perfections of Goodness ; the end of God's judging Mankind in the next World , is to allot Men such Rewards and Punishments as are proportioned to their Works and Deserts , to bestow Eternal Life on good Men , and to execute the threatning of Eternal Death upon bad Men , which is the Final Conclusion and Consummation of Judgment : and if God judges all Men in this World , as far as is necessary for this World , it is reasonable to think , that he will perfect his Judgment in the World to come . Now it is plain he does the first , as will appear from particulars : He corrects the Miscarriages of Publick Government , Publick Injustice and Oppression , a Publick Contempt of God and of Religion , and of all things sacred , a General Corruption of Manners , and an Inundation of Wickedness ; such Nations seldom escape long without a severe Scourge , unless God makes use of them to scourge other Nations as wicked as themselves ; but a Righteous and Religious Nation which preserves Justice among Men , and the Knowledge , and Reverence , and Worship of God , is the Darling and Favourite of Providence , and is blessed with all prosperous Successes both at Home and Abroad : So the wise Man tells us , That righteousness exalteth a nation , but sin is the reproach of any people . Thus it is apt to do of itself , but the Divine Justice and Providence takes care that it shall do so ; for though every particular good Man is not rewarded , nor every particular bad Man punished in this World , yet God governs Kingdoms and Nations by a more equal and steady Justice : for indeed publick Societies are the principal Objects of his Rewards and Punishments in this World , because the good Government of Mankind depends so much upon it ; the Vertues or Vices of private Men have but a narrow influence , and can do but little good or hurt , but publick Government is a publick Good or Mischief , and the Disorders of it are like an Eclipse of the Sun , which brings Darkness upon the World ; and therefore such a very wicked Nation is seldom long unpunished , or a righteous Nation oppressed : And this is a visible Exercise of God's Judgment in this World , in rewarding or punishing Kingdoms and Nations , which are the great Wheels of Providence whereon the regular Motion and good Government of the World depends ; as I observed to you before , that God governs the World by erecting Humane Governments , and therefore is more especially concerned to govern them . Thus in order to discourage Wickedness , and to encourage true Piety and Vertue , which is another End of Providence , it is not necessary , that God should reward every good Man , or punish every bad Man in this World ; some few great Examples of such Rewards and Punishments are sufficient to this purpose , especially if they are so many and so frequent that no bad Man can promise himself Impunity even in this Life , nor any good Man have reason to despond , or distrust Providence ; and as many Complaints as there are of the Prosperity of bad Men , and the Sufferings of the good , yet every Age and every Country , nay , almost every Village , will furnish us with so many Examples of miserable Sinners , and of the visible Rewards of Vertue , as are abundantly enough to make all considering Men reverence the Divine Justice and Providence ; and therefore God exercises as great as frequent , as visible Acts of Judgment as the State of this World requires . Especially when we consider , that this World is a State of Discipline , a School of Vertue , where we must learn to govern our Passions and Appetites , to conquer vicious Habits , and to live above the Body , and the Pleasures of it , to forgive Injuries , to love Enemies , to Suffer patiently , to be contented with a Little , to trust Providence , to live by Faith and Hope of unseen Things ; now such a State as this will not admit of an exact Distribution of Rewards and Punishments . Bad Men must not always be punished for their Sins , because sometimes External Prosperity , and a Sence of the Divine Goodness , may work more kindly on them ; or if they be punished , their Punishments must be rather Corrections than Acts of Justice ; that is , they must not always bear proportion to their Deserts , but to their Cure ; as a Father corrects his Child not so much to punish his Fault , as to reform it : And for the same reason good Men must not always be prosperous , for they may need Adversity to exercise , encrease , and brighten their Vertues , and to make them greater Examples to the World ; or if God sees fit to reward them , it must be in such instances , and such proportions as they can bear ; not always what they may deserve , but what will be for their good . Thus God governs the World with great Justice and Judgment , as far as the State of this World requires and admits ; and what reason then is there to question , whether God will judge Mankind in the World to come ? His Exercise of Justice and Judgment in this World proves , that he is the J●dge of the World , not an idle and unconcerned Spectator of Humane Actions ; that he interests himself in the Affair of Mankind , is solicitous to make all his Creatures happy ; is an Enemy to Wickedness and to wicked Men , but the Friend , Protector , and Father of good Men : and if God be the Judge of the World , why should we think that he will not judge it ? nay , if he actually execute Justice and Judgment in this World , why should we think that he has reserved no Acts of Judgment for the next World , which is a more proper place for it , and requires some different Acts of Judgment peculiar to that State ? If God reward good Men , and punish wicked Men in this World , why should we think that he has reserved no Rewards or Punishments for them in the next ? especially if we consider these two things : I. That it is very evident , that the Judgment of God in this World is not Final ; that is , that the Blessings God bestows upon good Men in this World are not the onely Rewards he intends for them , nor the present Evils and Calamities he brings upon bad Men , their onely Punishments : this is very plain and expres● in Scripture , but I must not Appeal to Scripture now , while I am arguing from Reason , and therefore must consider what Natural Indications we have of this : As , 1. That good and bad Men live together , intermixt in this World , in the same Country , the same Neighbourhood , nay the same Family , and therefore God does not intend finally to reward good Men , or punish the wicked here , for that requires a Separation of them ; the same place will not admit of perfect Happiness and perfect Misery , which must be the effect of a Final Judgment , for their very Neighbourhood will necessarily allay each other . Unless God should make good Men other Creatures than they now are , it would be impossible for them to see the perpetual Executions , and the amazing Miseries of Sinners , without disturbing their own Ease and Rest ; and then they could not be perfectly happy in this World : As things now are , the many Miseries and Calamities of Humane Life , exercise the pitty and compassion of good Men , and afflict them with a tender and painful sence of other Mens Sufferings ; and what would it then do , were all wicked Men punished in this World according to their Deserts , which would make this World the very Image and Picture of Hell ; a very unfit place for good Men to be happy in : and if good Men were all perfectly rewarded in this World , bad Men , who live and converse among them , could not be perfectly miserable ; for to live in a happy Place , and among happy People , is some allay of Misery , at least it is not like being condemned to Eternal Night and Darkness , to the Company of Devils and damned Spirits . Besides this , without a miraculous Providence , good Men cannot live among the wicked , but they must suffer from them , nor bad Men live among the good , but they must receive good from them ; and therefore neither of them can be perfectly happy , or perfectly miserable , while they live together . Were there no more in it but this , the very Wickedness of Men , their Leudness , Injustice , Oppression , Prophaneness , Comtempt of God and Religion , would be a perpetual Trouble and Vexation to the Good , as the Soul of righteous Lot was grieved with the filthy Conversation of the Wicked , and this makes a great a batement in their Happiness ; and yet it would not be a less Miracle to preserve all good Men from the Injuries of the wicked , who live among them , especially when they are the prevailing Numbers , and have great Power to do Mischief , then it was to preserve Daniel in the Lions Den from being devoured by those hungry and ravenous Beasts . Nay it is impossible , that God should punish all wicked Men in this World , without involving some good Men in their Calamities and Sufferings : when God punishes a wicked Nation with Plague , or Famine , or Sword , when he fires a City , and reduces all the Buildings of it to a Heap of Rubbish , how is it possible , but that good and bad Men , who live together , must suffer in such a Common Calamity : there is reason enough why God should now sometimes permit ●●is , because even good Men may deserve such Corrections , and he can easily recompense them other ways ; but this would be no reason , if good Men were to receive their Final Rewards in this World ; for then they ought to be exempted from the Punishments of the wicked . Thus how impossible is it for God to punish all bad Men here , without punishing good Men in them ? Have not many good Men very wicked Relations , for whom they have a very tender affection ; Parents , or Brethren , or Children , or those who are nearer to them , than all these ? and can they be contented to be Witnesses of their Sufferings ? This cannot be , unless good Men in such cases could divest themselves of natural Affections , which we see is not , and cannot be done , and if it could , would be a greater Mischief to the World , than the Sufferings of bad Men would do good to it . And for the same reason bad Men cannot be perfectly miserable in this World , while good Men live among them ; for unless God should forbid the exercise of some of the most excellent Vertues of the Christian Life , and which are in themselves most beneficial to the World ; good Men will exercise great Charity and Goodness , Forgiveness and Patience towards the wicked , will relieve their Wants , and pitty their Sufferings , and be their Patrons and Advocates both with God and Men ; that is , will do good to them , and procure Blessings for them . The Intercessions of good Men very often divert Judgments , and obtain great Blessings for a very wicked Nation ; Sodom itself had escaped upon the Intercession of Abraham , had there been Ten righteous Persons found in it : And God very often spares a wicked Nation for the sake of good Men , who live among them ▪ and must suffer by such Publick Judgements ; that is , he spares bad Men to save the Righteous . Thus God bestows many Temporal Blessings upon the Friends , Relations , and Posterity of good Men , though they are wicked ; and this is part of the Reward of Piety and Vertue in this World ; and therefore all good Men cannot be rewarded , and all wicked Men punished in this World ; because many good Men must be punished in the Punishments of the wicked , and many wicked Men must escape , nay must prosper in the World , as a Reward of the good ; which is not considered by those who make the Impunity and Prosperity of some bad Men an argument against Providence ; when the very Prosperity of these bad Men is many times the Reward of Vertue , and a design'd Favor and ●ndulgence to the good . But what I have now said , plainly proves , that God's Judgment in this World is not Final , because good and bad Men live together ; and it is absolutely necessary , that they should be parted , when God comes to render to every Man according to his Works ; as our Saviour declares , that they shall be at the Final Judgment , when the Sheep shall be placed on his right Hand , and the Goats on the left . 2. That God's Judgment in this World is not Final , appears from this , that all good Men are not rewarded , nor all wicked Men punished in this World , as they ought to be , if God did not intend to Judge Men in the next World , for what they have done in this . That this is so , I need not prove , because we every day see it ; and this is made a great Objection against Providence , That many bad Men are prosperous , and many good Men afflicted . And a foolish Objection it is against Providence , but a very good Argument for a Future Judgment . When we have so many Arguments to prove , that God does govern the World , that he does even in this Life reward good Men , and punish the wicked , as much as is necessary for the good Government of the World ; it is very absurd to confute all this only by saying , that he does not govern the World , as we think he ought to govern it ; that is , that he does not punish every bad Man , nor reward every good Man in this Life . Whoever would make good this Argument , must prove , that there is no other World after this , wherein God can reward those good Men , and punish those wicked Men , whom he has not sufficiently rewarded or punished in this Life ; or he must prove , that it is absolutely necessary to the ends of Government , to reward every good Man , and to punish every wicked Man in this World , and not to defer their final Rewards and Punishments to the next ; for if it be granted , that there is another World after this , and that God , if he sees fit , may defer the final Rewards and Punishments of good and bad Men to the next World ; then this is no Objection at all against Providence . But then instead of being an Objection against Providence , it becomes a very strong Argument for a Future Judgment : For if God does Govern and Judge the World , and yet Justice is not equally and impartially administred to all Men , but some good Men are greatly afflicted , and some wicked Men are greatly prosperous , it is little less than a Demonstration , that there is some other Judgment to come , besides what God exercises in this World ; for it is certain , if God judge the World at all , he will judge it righteously , and will render to every Man according to his Works ; for Justice and Righteousness is essential to the Notion of a God ; and therefore since we see , this is not always done in this World , we must conclude , that God's Judgment of Mankind does not end with this World , but extends to a Future State ; that is , that there is a Judgment to come after this Life , when we shall be rewarded according to our Works . 3. That the Judgment of God in this World is not Final , appears from this , that the Rewards and Punishments of this Life cannot be the final and proper Rewards and Punishments of good and bad Men : External Prosperity , and external Miseries and Sufferings are the only Rewards and Punishments we are capable of in this Life ; and therefore when God would visibly express his Kindness and Favour to good Men , he makes them prosperous , and when he would express his Anger and Displeasure against the wicked , he punishes them with some Temporal Evils : and this is all that can be done in this World , except the peace and satisfaction , or the guilty remorse of our own Consciences , which God can heighten as he sees fit . But now it is certain , that external Prosperity is not the proper and peculiar Reward of Vertue , nor external Sufferings the peculiar Punishment of Sin ; for if they were , a just and righteous Judge could never permit bad Men to be prosperous , nor good Men to be afflicted , if Prosperity were due only to Vertue , and Afflictions and Sufferings to Vice : The promiscuous Distribution of the good and evil Things of this World , both to good and to bad Men , proves , that Prosperity is not always good , nor Adversity always evil ; that Prosperity is rather a present Encouragement , then the proper Reward of Vertue , and external Calamities rather a Curb and Restraint , than the proper Punishment of Vice ; and therefore when God can serve the ends of his Providence by it , he may make bad Men prosperous , and afflict the good , for this is not to transfer the necessary and peculiar Rewards of Vertue upon bad Men , nor to inflict the peculiar Punishments of Sin upon good Men , which cannot be done by a just and righteous Judge : Now if the Happiness and Miseries of this Life be not the proper and peculiar and inseparable Rewards and Punishments of Vertue and Vice , then there are some other Rewards and Punishments reserved for good and bad Men in the next World ; such Rewards as no bad Man shall share in , and such Punishments as shall not be inflicted on any good Man ; that is , besides the Providence and Judgement of God in this World , God will Judge good and bad Men in the next , and render to every Man according to his Works . II. The Nature of the Divine Providence and Government , and the Manner and Circumstances of its Administration in this World , are a plain Indication of a Future Judgment . The visible design of Providence is not to reward all good Men , and to punish the wicked in this World , for this is not done ; but to curb and restrain Wickedness , and to encourage Piety and Vertue ; and therefore God gives us such Examples of his Justice as are sufficient to over-awe Mankind , and make them fear his Power and Vengeance ; and such Examples of his Favour , Kindness , and Regard to good Men , as may encourage them to be good and vertuous , with the expectation of great Rewards : But what does all this signifie , unless it proves , that God will punish bad Men , and reward the good ; and if it proves this , it must prove , that God will do it in the next World , for it is plain that he does not do it here . And therefore if we will allow , that God governs the World wisely , we must confess , that the Examples of God's Goodness and Justice in this World prove a Future Judgement ; for they are not so universal as to answer the ends of Justice in rewarding good Men , and punishing the wicked in this World ; and unless they prove a Future Judgment , they are not sufficient either to over-awe and restrain bad Men , or to encourage the good : for though the frequent Examples of God's Justice and Severity against Sin , destroys Mens security in sinning : for no bad Man can be sure that God will not punish him , as he does a great many other bad Men ; yet we daily see , they would venture this , did not the present execution of Justice threaten them with the more terrible Judgement of the next World. Thus if we consider the Providence of God as a Method of Discipline , whereby he conquers Mens love to Sin , and breaks the Habits of Vice , or exercises and improves their Vertues ; this is a very unaccountable thing without a Future Judgement : Why should God exercise so much Patience towards wicked Men , and bare so long with them , to conquer them by Methods of Kindness , were it not in great Goodness to give them time for Repentance , that they may escape Eternal Miseries ? Why should God exercise Men with such long and repeated Severities to conquer their Love to this World , to teach them to govern their Appetites and Passions , and to make them good Men , if there be no Reward for Vertue and Piety in the next World ? Why should he afflict good Men all their Lives , whose Vertue deserves a more prosperous Fortune , only to exercise their Faith and Patience , and to advance them still to more Divine Perfections , unless he intended to reward their present Sufferings , and their eminent Vertue with a brighter and more glorious Crown ? There are many Passages of Providence , which there can be no other account given of , but that they are Methods of Discipline to conquer Mens love to Sin , or to improve their Graces and Vertues : And I am sure there can be no account given of this , why God should with so much Patience and Forbearance expect the Repentance of some Sinners , and exercise good Men with so much Severity to make them better , unless the Providence of God in this World have a principal regard to the Rewards and Punishments of the next ; that is , unless there be a Judgment to come , to reward good Men , and to punish the wicked . This I hope is sufficient to make good this Consequence , That if God govern the World at present , he will judge it-hereafter . SECT . IV. The Natural Presages of Conscience prove a Future Iudgment ; and if there be a Future State , there must be a Future Iudgment . V. THe Natural Presages of Conscience are another good Argument or a Future Judgment ; that is , all Men naturally expect to be judged , to be rewarded or punished for the Good or Evil they do ; and this is a strong Natural Presumption that God will Judge the World. This is an Argument of great moment , and therefore deserves to be particularly explained ; to which purpose I shall I. shew you , That it is so . 2. That this is not an artificial Impression , but the natural Sence of our own Minds . And 3. That this does prove , that God will Judge the World , and render to every Man according to his Works . I. That it is so ; that all Men have a natural Presage of Judgment : there is indeed a very ●ormidable Objection against this , That very few Men live as if they did expect to be judged . But this is as good an Argument against Mens belief of the Gospel of Christ , and the express Revelation of a Future Judgment , as it is against the Natural Sence and Presages of Conscience ; for there are too many who profess to believe the Gospel , but do not live as if they did believe a Judgment : But I need not trouble myself about this , because it is an Objection only to Atheists and Infidels , if indeed it be an Objection to them : Other bad Men who live as if they did not believe a Judgment , yet feel in themselves that they do believe it , and when they think of it , they believe and tremble too , as the Devils do ; though at other times they are over-powered by the World and the Flesh , to act contrary to the Convictions of Conscience , and the Fears of Judgment . The Heathens themselves , who had only the Light of Nature to direct them , were very sensible of the private Judgement of their own Consciences , which did either accuse them when they did ill , and fill them with remorse and fear of Vengeance ; or excuse , commend and applaud them when they did well , and give them great and chearful Hopes of a Reward ; as St. Paul tells us , 2 Rom. 14.15 . and is frequently observed by the Heathen Philosophers , Poets , Orators , and Historians , as a thing universally acknowledged : and indeed I know no Man at this day , who denies it , and therefore I need not prove it . All Men feel this in themselves , even Atheists and Infidels , whenever they are serious and thoughtful ; when the Judgements of God overtake them , or they see the near Approaches of Death , and another World : The greatest Power cannot defend Men from these Fears ; Princes and Politicians are equally exposed to them , with meaner Subjects ; those whom no Humane Power can touch , are over-awed by an invisible Justice . II. Since this is universally acknowledged , the onely question is , To what Cause to attribute these Fears and Rebukes of Conscience ? The Atheist will by no means allow these Fears to be Natural , but only the Effect of a Superstitious Education ; as they say the Belief of a God , and the differences of Good and Evil are . Men have been taught from their very Infancy , that there is an invisible Power that governs the World , which will reward good Men , and punish the wicked , and have been frighted with the Fairy Stories of Infernal Judges , and Styx and Acheron , or Hell-fire ; and this made such an Impression upon their tender Fancies , as can never be wore out , at least not without great Industry and Resolution of Mind ; and this , they say , makes weak Men conclude that they are Natural . But this is a very absurd and ridiculous Account of the Matter , as will appear , if you consider by what Rules we are to judge , what is Natural , and what not : for if these Presages of Conscience have all the marks and signs of being natural , that we can have , that any thing is natural , we must either say , that nothing is natural , or that we cannot tell , what is natural , and what not ; or we must confess it great Perversness of Mind , to deny that to be natural which has all the signs and Marks of being natural , that any thing can have . Now I. That is Natural which is universal , or common to the whole Kind ; for we have no other way of knowing what the Natures of Things are , but by observing , what is common to all Creatures of the same Kind and Species , for nothing is common to all Individuals but a common Nature : and if what is universal , and common to all Mankind is Natural , these Censures and Rebukes of Conscience are Natural , for they are common to all Men : for though we should grant , that some few Atheists had wholly conquered these Fears , and never feel the Lashes and Rebukes of their own Consciences , such few and rare Examples ought to be lookt on as the Corruption of Humane Nature , not as the Measure and Standard of it ; for it is no news to say , that Humane Nature may be corrupted , that the very essential Principles of it may be depraved ; and in such cases we always judge , and that with very good reason , that what is most common and universal is Natural , not what is as rare and as ominous as a monstrous Birth . 2dly , Especially when we consider , that that is most Natural , which is born and bred with us , and is the Original State of Humane Nature ; for Nature is before Art , and before the voluntary Corruptions and Degeneracy of Nature . This Atheists see and confess , and therefore attribute the Belief of a God , and the Checks of Conscience , and the Fears of Judgment , to Education , that these Principles were instilled into us from the beginning , and grow up with us into confirmed and setled Prejudices ; and I readily grant , that Education has a great stroke in forming our Notions , and in awakening and cultivating our Natural Reason ? for though we are born with a Power and Faculty of Reason , and our Minds are so framed , as to understand and assent to such Truths , when they are proposed to us , to know and acknowledge prime and original Principles at first view , as the eye discerns Light , and distinguishes Colours , yet we are not born with the exercise of Reason , but it must be put into Act , and formed by Education : but this I say , that it is an argument , how natural these Notions are to our Minds , that they are the first Principles all Mankind assent to without difficulty or dispute ; and such Principles as when Men grow up , they find lie even and easie in their Minds , they are the first things which Atheists themselves did naturally believe ; and that they do not believe them now , is the effect of great Industry and Violence : It is a piece of Art to be an Atheist , which they are a great while a learning ; which very few Men , though well disposed to it , can ever learn ▪ but to believe a God , and to fear and reverence his invisible Power and Justice , is not Art but Nature , and therefore common to all Mankind , and the first thing they learn to believe . 3dly , Another Mark of what is Natural is , that it is absolutely inseparable from Nature , or at least not without extream Difficulty and Violence ; and this proves the Hopes and Fears of good and bad Men to be very natural : For how impossible it is to conquer these Fears , I appeal to your own Sence and Experience : as many bad Men as there are , who would be very glad to get rid of these Fears , and to laugh them out of the World , there are but very few that can do it . Some Men indeed stifle their Consciences , and lay them asleep by the various Arts of Superstition , whereby they hope to appease God , and to keep their Sins still , or by the deceitful Vows and Promises of Repenting before they die , or by perpetual Business and Entertainments , which imploy their Thoughts , and keep off all melancholy Reflections , or by such perpetual Debaucheries as stupifie their Minds , and make them insensible ; now these Mens Fears are silenced for a while , but not conquer'd ; whatever makes them reflect upon themselves , and consider their own state , awakens their Fears again , and makes them more out-ragious and tormenting than ever . The Atheist is certainly so far in the right , that there is no way to get rid of these Fears , but by banishing the Belief of a God , and of another World , out of their Minds : but few Men can do this , and Atheists themselves , when they have impudently enough derided the Superstition of the rest of the World , and think they can answer all the Arguments for the being of a God , and a Future State , yet cannot wholly deliver their Minds from these Fears ; they ever and anon recur upon them , and after all their pretended Assurance and Confidence , they are very jealous what may be , and many times some cross Accidents and Events , or the approach of Death , opens their eyes , and makes them acknowledge a God , and tremble at the thoughts of Judgment , which they had so long despised . This is a certain proof , that these Fears are not owing to Education , but spring from Nature ; for the Mistakes of Education may be rectified by Reason and Experience , especially when they are such troublesome Mistakes , that Mankind are desirous to get rid of them : no such Mistakes could ever hold out long against Reason and Interest ; whatever is a Mistake may be confuted by Reason , and when it is Mens Interest to discover the Mistake , this will make them very sagacious in their Enquiries , and very ready to see their Mistake ; that had the Fears of bad Men been the effect only of Idle Tales , and Traditionary Fables , it is impossible they should have withstood all the Wit and Reason of Philosophical Atheists ▪ that such Men with all their Arguments should not be able to make themselves absolutely secure , much less to make many Converts , though every Age and Nation has been filled with Men whose lives have disposed them to be Atheists . These are the general Marks and Signs of what is Natural ; that which is universal and common to all Mankind ; that which is the first and original sence of Humane Nature ; and that which is so deeply fixt in our Minds , that no Art or Industry can wholly root it out ; and all this proves , that these Presages of Conscience , the Hope 's good Men have of a Reward , and the Fear of Punishment and Vengeance , which haunts bad Men , are the natural Sence of Mens Minds . 3dly , Let us now consider the force of this Argument , how these Hopes and Fears of good and bad Men are Natural Presages of a Future Judgment : 1. Now in the first place I think , I may lay it down as a certain Principle , That Nature , or the Natural Sence of our own Minds , does not deceive us ; for if we should say , it may , there is an end of all Certainty ; we must be Scepticks in every thing , if we cannot believe the Natural Impressions upon our Minds ; for I know not then , why we should believe our external Senses , what we see , or hear , or feel ; if Man was made by God , who is Eternal Truth , the natural Sence of our Minds must be as true and certain , as our Bodily Senses are ; for though the Deductions of Reason are not always so necessary and certain , because Men may reason wrong , yet if the first Principles of Reason , and the immediate Sence of our Minds , which are common to Humane Nature , should misguide us , this were the fault not of Reasoning and Discourse , but of Nature itself , and therefore must be charged upon the Author of Nature , and certainly there cannot be so ill a contrived Creature made , as Man is , who is pursued with the Fears of Justice and Vengeance , when he does ill , and flattered with the promising Hopes of great Rewards when he does well , if there be no Future Judgment to reward good Men , and to punish the wicked . 2. For secondly , these Natural Hopes and Fears of good and bad Men , immediately respect the Judgment of God , not of Men , and concern the Rewards and Punishments of the other World , more than of this . Let bad Men be never so powerful and prosperous , though they fear no hurt from Men , nor any change and alteration of their Fortune , yet the sence of Guilt , distracts and terrifies them with the Fears of an Unseen and Almighty Vengeance ; and though good Men suffer very hard things from the World , and have no prospect of better Usage here , yet their Consciences speak Peace to them , and support them with great Hopes ; and therefore unless these Natural Hopes and Fears deceive us , good Men shall certainly be rewarded by God , and bad Men punished , either in this World , or in the next , or in both . 3. We may consider farther , that these Hopes and Fears of good and bad Men , give a Natural Confirmation to all those other Arguments which I have already urged for the proof of a Future Judgement . As to shew this in a few words : 1. This proves a natural Sence in all Men , that they are accountable Creatures , and shall be called to an Account for their Actions ; For unless Men were sensible of this , why should their Consciences acquit or condemn them ? Why should they judge themselves , but in relation to some higher Tribunal , which will certainly judge them ? especially when the Consciences of bad Men , do not only condemn , but threaten them , and the Consciences of good Men do not only acquit and absolve , but promise a Reward ; for they can neither punish nor reward themselves . 2. This proves the natural Sence we have of the essential difference between good and evil , and that what is good deserves a Reward , and what is evil deserves Punishment , because good Men expect a Reward for the good they do , and bad Men fear Punishment when they have done evil ; which shews a natural Sence of the just merits and deserts both of Good and Evil , and that they shall receive their just Rewards . 3. This proves also , that natural Sence Mankind have , that God is the Supream and Soveraign Lord and Judge of the World , and will judge Mankind ; for there is no other Tribunal which all Mankind can be accountable too : the common Sence of Humane Nature must respect the Universal Lord and Judge of the World , who has a Natural Right to Govern and to Judge Mankind ; he who made us imprinted this sence upon our Minds , for what is natural is owing only to the Author of Nature ; and therefore these natural Hopes and Fears can only relate to the Government and Judgment of our Maker and Natural Lord , and then they must prove , that God will judge us , that he will reward or punish us according to our Works : Nay , 4ly , This proves that Natural Sence Men have of a just Providence , which governs this World at present ; for tho' these natural Hopes and Fears do not give Men any assurance that they shall be rewarded or punished in this World , as they deserve , yet a good Conscience , especially some great and eminent Vertues , give good Men great hopes in God , and a secure trust and dependance on his Providence , even in this Life ; and a great sence of Guilt makes Men afraid of present Vengeance ; though God may think fit to delay the Punishment of bad Men till the next World , yet a guilty Conscience never thinks itself safe here : So that if there be any force in these Arguments , the Accountableness of Humane Nature , the essential Differences of Good and Evil , the Natural Notions of God's Dominion and Soveraignty , and that just Providence which governs the World at present , to prove a Future Judgmen● , they all receive strength and confirmation from the natural Hopes and Fears of good and bad Men , which are a natural Presage of Judgment . And this is a fifth Argument of a Future State , The natural Presages of Conscience . 6ly , To add no more ; the removing Mankind out of this World into the next , proves the necessity of a Future Judgement : If Mankind after death subsist in another State , they must be judged , and therefore Judgment is as certain as a Life after death , which I must take for granted in this Argument ; the reason I believe of this is not obvious at the first proposal , but it will be plain , if you consider but some few things : 1. That when we go into the next World , we must remove into a State of Happiness or Misery ; I do not mean that when we go into the next World good Men shall be certainly happy , and the wicked miserable , for that is to beg the thing in question , and to take that for granted , which is to be proved ; but 〈◊〉 we live in the next World it is certain we must be happy or miserable there , for every thing that lives is so in proportion to the capacities of its Nature . 2. That our State and Condition in the next World must have relation to our Behaviour and Deserts in this : When God first makes Man , he puts him into such a State as is fitted to his Nature ; for when he has done neither Good nor Evil , it is not what he deserves , but what God sees him fit for , that must allot him his Rank and Station ; but when Man is removed out of one State of Life into another , his Behaviour in the first State must be taken into consideration when God allots him a second ; for though his State of Life is changed , the Person is the same , and his Deserts are the same ; and if he deserved ill in this World , he cannot deserve well in the next , and if he deserved well in this World , he ought to be well used in the next . Some Philosophers , who believed that the Souls of Men did pre-exist in a former State , before they came into these Bodies , thought this a very good account of the different Fortunes of Mens Birth , Education , Condition , and Circumstances of Life , that they were proportioned to their Merits and Deserts in that former State : and were this true , that the So●●s of Men did live in a former State , before they came into these Bodies , this might be a very fair and reasonable account of it ; for when Men have deserved well or ill , whether they are continued in the same State , or translated into some other , the Justice of the Divine Providence in allotting their State and Condition of Life , must have respect to their former Deserts ▪ before Creatures have deserved well or ill ▪ their Condition must be allotted by th● Divine Wisdom and Goodness with respect to the capacities of their Natures ; when they have deserved well or ill , their Condition must be allotted by Justice with respect to their Deserts : this is so plain that it will admit of no Dispute . III. And then it necessarily follows that God must Judge Mankind in the 〈◊〉 World , must reward or punish Men according to their Works ; that is , mus● put them into such a State of Happines● or Misery , as they have deserved , an● have made themselves fit for : those w●● have obeyed God , and purified and refined their Natures by the Habits of Gra●● and Vertue , are fit Objects of his Goodness , and have made themselves capabl● of a Divine Happiness , of seeing God , and dwelling in his Presence ; but those who have debased their Natures with the love of this World , and have defiled their Souls with impure Lusts , deserve to be banished from God's Presence , as Rebels and apostate Creatures , and having made themselves uncapable of Divine Joys , must suffer the Miseries of damned Spirits : So that if we will but allow , that God allots Men their Condition in the next World , as he does in this , and that in allotting their Condition in the next World , he has any regard to their Behaviour and Deserts in this , as Wisdom and Justice requires he should , and this proves a Future Judgment , or that God will reward and punish Men according to their Works . And this may suffice for the first thing proposed , What Natural Evidence we have of a Judgment to come . SECT . V. The Scripture Proof of a Future Iudgement . II. HAving shewn what Evidence we have from the Light of Nature for a Future Judgment , let us now consider the Scripture Proofs of it : And this might be dispatched in a very few word● by turning you to some plain Texts of Scripture , which expresly assert it ; but ● shall do something more than this , which if it be not necessary for the proof of 〈◊〉 Future Judgment , yet will be of use for the better understanding the Christian Religion , and to rivet this Belief faster 〈◊〉 our Minds ; that is , I shall represent to you those Parabolical Reasonings whereby our Saviour insinuates this Belief into ou● Minds , and shew you , that the whole Christian Religion is founded on , and adapted to the belief of a Future Judgement , and is a very unintelligible Institution without it : 1. Let us consider those plain and express Proofs the Gospel of our Saviour contains of a Future Judgment ; and some few Texts will be sufficient for this purpose . This is expresly affirmed by St. Paul , 17 Acts 31. That God hath appointed a day in the which he will judge the world in righteousness . The Apostle to the Hebrews tells us , It is appointed for men once to die , and after that the judgement , 9 Heb. 27. Our Saviour tells us that we shall be judged , 7 Matth. 1 , 2. Iudge not , that ye be not judged : For with what judgment ye judge , ye shall be judged ; and with what measure ye meet , it shall be measured unto you again . And v. 22 , 23. he tells us , That in that day ( that is , the Day of Judgment , ) many will say unto me , Lord , Lord , have we not prophesied in thy Name ? and in thy Name have cast out devils ? and in thy Name done many wonderful works ? And then will I profess unto them , I never knew you : Depart from me , ye that work iniquity . Thus he tells us , 16 Matth. 27. The Son of man shall come in the glory of his Father with his angels ; and then he shall reward every man according to his works . And 25 Matth. 31 , &c. he gives us a lively Description of the Future Judgment , When the Son of man shall come in his glory , and all the holy Angels with him , then shall he sit upon the throne of his glory : And before him shall be gathered all nations , and he shall separate them one from another , as a shepherd divideth his sheep from the goats ▪ And he shall set the sheep on his right hand but the goats on the left . And then h● Judges them , and pronounces their Fi●●● Doom and Sentence according to the●● Works , as it follows in that place . 〈◊〉 were easie to turn you to many Texts 〈◊〉 this purpose , as every one knows , who 〈◊〉 acquainted with the Scripture , but the●● is no need of it ; these few are so expre●● that if we believe the Gospel , we must believe that we shall be judged . 2. Our Saviour does not only expresly declare this , that there shall be a Judgement , but insinuates the Belief and Reasonableness of this by some proper All●●●ons and Comparisons ; which is the 〈◊〉 scope and design of many of his Parables ▪ As to instance in some of them : 1● Luke 12 , &c. he tells us of a certain ●ble man , who went into a far country , to receive for himself a kingdom , and to return where he describes his own leaving th● World , and ascending into Heaven to take possession of his Kingdom ; from when●● he shall return again at the last Day t● Judge the World : This noble man called his servants , and delivered them ten pounds and said unto them , Occupy till I come . B●● his citizens hated him , and sent a message after him , saying , We will not have this man to reign over us . This describes our State in this World , which is a State of Labour and Industry , where we must improve our Master's Money , all the advantages and opportunities of doing good , to his Service and Glory . Now as it is reasonable to expect , when such a King returns , that he will call his Servants to an Account , reward the Diligent , and punish the Slothful , and destroy his Enemies , the same Usage we must expect from our Lord when he returns again ; he will judge us , will reward or punish us according to our Works . To the same purpose is that Parable 25 Matth. 14 , &c. of a Man travelling into a far Country , who called his Servants and delivered to them his Goods , and at his return rewarded them proportionably to the Increase and Improvement they had made , and punished that wicked Servant who hid his Talent in a Napkin . The Parable of the unjust Steward , who had wasted his Master's Goods , and was turned out of his Stewardship for it , is founded on the same reason , that we are but Stewards of God's Gifts in this World , and that God will as certainly call us to an Account for our Stewardship , as an earthly Master will , 16 Luke 1. The Parable of the Housholder , who hired Labourers into his Vineyard , and gave them every Man his Peny at night , 20 Matth. signifies to us , that in this Life we must work in God's Vineyard , and finish the Work he has given us to do , and that at Evening , when this Life ends , God will reward us in the next ; and this we may as certainly and reasonably expect from God , as an hired Labourer expects his Wages when he has done his Work. The Parable of the King , 22 Matth. who made a Marriage for his Son , and sent forth his Servants to call them who were bidden to the Wedding ; but they refused to come , and evil entreated his Servants , and slew them , upon which the King was wroth , and sent forth his Armies , and destroyed those Murderers , and burnt up their City , and sent and invited others to the Marriage ; though it primarily refer to the Destruction of the Iewish Nation , for their rejecting their Messias , and calling the Gentiles into the Church , yet is founded on the same reason , that God will punish our Abuse of his Grace , and all the Invitations of the Gospel , as a gracious , but affronted Prince would punish his Subjects in such a case . But the Parable of the Wheat and Tares , 13 Matth. 24 , &c. is very observable , because it gives an account why God does not destroy all bad Men in this World , and yet that he will punish the Wicked and reward the Good in the next World : A man sowed good seed in the field , and while men slept , his enemy came and sowed tares ; but when the blade sprung up , and brought forth fruit , then appeared the tares also . This our Saviour expounds v. 37 , &c. He that sowed good seed , is the Son of man ; the field is the world ; the good seed are the children of the kingdom ; ( that is , good Christians , ) but the tares are the children of the wicked one ; ( that is , bad Men. ) The enemy that sowed them is the devil , ( as our Saviour tells such Men , Ye are of your father the devil , and his works ye do . ) The Servants of the Housholder , having informed their Master of what had happened , ask him , Whether they should go and gather up the Tares ? But he said , Nay : lest while ye gather up the tares , ye root up also the wheat with them : Let them both grow together till the harvest ; and in the time of harvest I will say to the reapers , Gather ye together first the tares , and bind them into bundles to burn them ; but gather the wheat into my barn . Which he thus expounds : The harvest is the end of the world ; and the reapers are the angels , ( for so our Saviour tells us , he must come in the glory of his Father , with his Angels , who are the Ministers and Executioners of his Justice . ) A● therefore the tares are gathered and burn in the fire ; so shall it be in the end of the world . The Son of man shall send forth his Angels , and they shall gather out of hi● kingdom all things that offend , and the● which do iniquity ; and shall cast them i● to a furnace of fire ; there shall be waili●● and gnashing of teeth . Then shall the righteous shine forth like the Sun in the kingdom of their Father . This we must confess was wisely considered by the Housholder , not to destroy the Wheat with the Tares , but rather suffer them both to grow up together till the Harvest , then to pluck up the Wheat before it be ripe together with the Tares ; and this is as good a reason why God does not destroy all bad Men in this World , because good and bad Men are intermixt , and all bad Men cannot be destroyed here , but good Men must suffer with them , as I have already shewed you at large : And therefore bad Men cannot be finally punished , nor good Men finally rewarded , till they are first parted ; for to root up the Tares here signifies the final Extirpation and Destruction of all bad Men , not the casting bad Men out of the Communion of the Church , nay , not putting Hereticks to Death , to which some apply these words ; which were it reconcileable with the other Laws , and with the Genius and Spirit of Christianity , as it is not , would be as reconcileable with this Parable , as the Execution of any other Malefactors is ; this may be done without destroying the Wheat , nay , in some cases the Wheat may be preserved by it ; for the Punishment and Execution of some bad Men is necessary to preserve the Innocent : but when the Tares are more than the Wheat , grow close together , and are intangled in each other , as the Interests of good and bad Men are intermixt and interwoven in this World ; there is great reason to spare the Tares for the sake of the Wheat . But the Tares must not expect to escape thus always ; a wise Housholder in the time of Harvest , will order the Reapers to separate between the Tares and the Wheat , and then the Tares shall be burnt , and the Wheat gathered into the Barn ; and thus Christ will separate between good and bad Men at the last Judgement , and allot them very different Portions : All this is very reasonable , thus a wise Man will do , and therefore this we must expect from the Wife and Just Judge of the World. This Parable of the Wheat and Tares , which grow together in the same Field , represents the mixture of Believers and Infidels , the Christian Church and the Men of this World here : but the following Parable of the Net , v. 47. which was cast into the sea , and gathered of every kind , represents the mixture of good and bad Men in the Communion of the Christian Church ; for thus our Saviour tells his Apostles , that he would make them Fishers of Men , and gave them a Figure of the success of their Ministry in that miraculous Draught of Fishes , after they had toiled all the Night , and had taken nothing , 5 Luke 5.6 . which he repeated again after his Resurrection from the Dead , 21 Iohn 6 , &c. So that the Net signifies the Communion of the Christian Church , which gathers both good and bad , but when this Net is drawn to shore , they gather the good into Vessels , but cast the bad away ; that is at the end of the World , the Angels shall not only separate between the Church and the World , between Believers and Infidels , but between good and bad Christians , who live together in the same Communion in this World : The Angels shall come forth and sever the wicked from among the just , and shall cast them into the furnace of fire , there shall be wailing and gnashing of teeth . Thus we see in these Parables our Saviour does not only prove , that God will Judge the World , but convinces us of the Necessity and Reasonableness of this , by appealing to the common Rules of Prudence and Justice among Men : Thus all wife and just Princes and Housholders will do , destroy Traitors and Rebels , revenge the abuse of their Favours , call their Stewards to an account , reward the Labour and Improvements of faithful Servants , and punish the slothful and unprofitable , separate the Wheat and Tares at Harvest , though they grow up together in the same Field , and separate between the good and bad Fish , though caught in the same Net ; and therefore thus God will do , who is not less Wise , and Just , and Holy , than Men are . And this gives Authority to all-the Arguments for a Future Judgment drawn from the Reason and Nature of Thing● ; thus our Saviour reasons , and thus he has taught us to reason ; for the fundamental Principle on which all these Parables rest , is this , That whatever is manifestly just , and wise , and reasonable for Men to do , that God will do . If this be not true , the Parables of our Saviour have his authority , but have no reason , though the nature of such Parables is an Appeal to the Reason of Mankind ; and if this be true , then we may argue thus in other cases , which are equally plain and obvious , and are sounded upon the same Reason ; which gives a kind of Divine Authority to the plain and necessary Dictates of Reason in this matter ; and then I 'm sure I have furnished you with Reasons enough already for the Belief of a Future Judgment . 3. The whole Christian Religion is founded on , and adapted to the Belief of a Future Judgment , and is a very unintelligible Institution without it : and therefore this must be a first Principle to all , who call themselves Christians , if they understand the Religion they profess ; as to shew this particularly : 1. The chief Promises and Threatnings of the Gospel , relate to the other World ; Godliness , indeed , hath the promise of the life that now is , as well as that which is to come ; but the Temporal Promises made to a holy and vertuous Life , are such as worldly minded Men cannot much value : they extend no farther than Food and Raiment , to our daily Bread , which is all our Saviour has taught us to pray for ; and therefore it teaches us , Having Food and Raiment , there-with to be content : But who could be contented with such a scan●y Provision , while he sees the greater Prosperity of bad Men , who dissolve in Ease and Luxury , were there not a happy state reserved for them in the next World ? Where is the Man who would not comply with the Devil's Temptation to fall down and Worship him for all the Kingdoms of the World , and the Glory of them , were he not to lose a brighter and a richer Crown for it ? Some times indeed God does bless good Men with great Plenty and Honour , but he has no where promised to do so in the Gospel of Christ ; sometimes he does it not so much to reward good Men , ( for Temporal things are not the proper Rewards of Piety and Vertue ) as to serve the ends of his Providence in the World : he takes care of good Men to supply their wants and necessities here , which is all that a perfect Vertue requires , but he rewards them hereafter : and yet this is not absolutely promised neither , for our Saviour teaches us to take up his Cross , to expect Sufferings and Persecutions for his Name sake ; and then we must be contented to want Food and Raiment , to part with Houses and Lands , and Life itself for his sake , and our condition may be so afflicted and calamitous here , that it may force us to say ▪ as S. Paul does , If in this life only we had hope , we were of all men the most miserable : And who would be the Disciple of Chri●● upon these Terms ? to suffer so much for him in this World , and to gain nothing by it in the next ▪ Thus on the other hand , there is a terrible Vengeance threatned against wicked Men in the next World , Lakes of fire and brimstone , blackness of darkness , the worm that never dieth , and the fire that never goeth out ; but the Gospel threatens no Temporal Punishments against Sin : Bad Men are very often punished in this World , when the Wisdom of the Divine Providence sees fit , and they very often escape too , and are much more prosperous than good Men are here ; that there is no Threatning in the Gospel to restrain the Impieties of Men , but only the Fears of the other World , and a Future Judgement ; and if you take away these , you destroy the Gospel of our Saviour . 2. Many of our Saviour's Laws are founded on the supposition of a Future Judgment , and are extreamly unreasonable , if there be no Rewards or Punishments after this Life ; that if we will but allow him the ordinary Prudence of a Lawgiver , a Future Judgment must be the Foundation of his Religion . If there were no other Life after this , the only Rule of our Actions would be to live as long , and to enjoy as much of this World as we can . But Christian Religion in many cases will not allow of this , and therefore is no Religion for this World , were there not another World to follow . To begin with the Enjoyments of this World : How many Restraints does the Christian Religion lay on us , to lessen the Pleasures and Satisfactions of this Life ? It teaches us a great Indifferency to all the things of this World ; but how unreasonable is that , if this World be our only place of Happiness ? For who can be indifferent , whether he be happy or not ▪ It commands us to mortifie our sensual Appetites , to crucifie the Flesh with its Affections and Lusts , to live above the Pleasures of the Body , to pluck out our right Eyes , and to cut off our right Hands ▪ but what reason can there be to deny our selves any of these Enjoyments , as far as is consistent with preserving our Health , and prolonging our Lives , if we have no expectations after Death ? nay , if Men are contented to live a short and a merry Life , what hurt is there in it , if death puts an end to them ? It forbids us to lay up for ourselves Treasures on Earth , which were a strange Command , were there not greater Treasures to be expected in Heaven : It forbids earthly Pride and Ambition , an affectation of Secular Honours and Power ; but why must we submit to Meanness and Contempt in this World , if this be the only Scene of Action we shall ever be concerned in ? for a mean and base Spirit is no Vertue ; and for the same reason , it can be no Vertue to be contented with a low Fortune , to be patient under Sufferings , which if they will never be rewarded , is to be patiently miserable , and that is Stupidity and Folly ; but to have our Conversation in Heaven , to live upon the hopes of unseen Things , is Madness and Distraction , if there be no Heaven , no unseen Things for us . The Laws of our Saviour require us in some cases to sacrifice the dearest Interests we have in this World , and Life itself for his sake , which is a sensless and unreasonable Command , if he does not intend to bestow a better Life on us : If there were no other Life after this , no wise Man would forfeit more for any Religion , than it is worth in this World , and that would reach but a little way in Suffering : Nor is our Saviour so unreasonable as to require it upon these Terms ; but tells us plainly , Whosoever will save his life , shall lose it ; and whosoever will lose his life for my sake , shall find it . For what is a man profited , if he shall gain the whole world , and lose his own soul ? Or what shall a man give in exchange for his soul ? 16 Mat. 25 , 26. The Reasons of most of the Evangelical Commands must be fetched wholly from the other World , and a Future Judgement ; and therefore we should have had the same Evidence for a Judgment to come , that we have for the Christian Religion , tho' there had been no such express mention made of a Future Judgment . I cannot but observe here the true Reason of the Corruption of Christian Morals , which are as much corrupted as the Christian Faith is : That in expounding the Laws of our Saviour , some Men have no other regard , but to fit them to the ease and the conveniences of this Life ; and therefore reject any Interpretation of them , which is severe to Flesh and Blood , or will hazard their Ease and Fortunes in this World. It is sufficient to Confute any Law of our Saviour , or to Interpret it away , to shew that there are great Temporal Inconveniences in it ; that to observe such Laws in such a sence , would be very injurious to Mens present Interests , and deprive them of many Pleasures and Advantages of Life . It were easie to give many Instances of this , but it shall suffice at present to confess , that considering the State of this World , and the Propensities and Inclinations of Humane Nature , some Laws of our Saviour are very unreasonable , were there not a Future Judgment to reward the Severities and Sufferings , which good Men must undergo in observing of them : and therefore we must have a care of rejecting any plain and express Law of our Saviour , for any Temporal Inconvenience which attends it , or to think that the best sence of the Christian Law , which is most for the Ease and Comfort of this present Life . This may serve for the Proof of a Future Judgment , for if this will not prove it , nothing will. There are indeed another sort of Arguments to prove it , but they principally relate to the Person of our Judge , or who shall be our Judge , viz. The Son of Man , Christ Jesus , who is God Incarnate , and to which St. Paul refers ▪ 17 Acts 31. That God hath appointed a day wherein he will judge the world in righteousness , by that man whom he hath ordained ; whereof he hath given assurance unto all men , in that he hath raised him from the dead ; but I shall defer that , till I come to speak of the Person of our Judge . SECT . VI. The Improvement of this Doctrine in some Practical Inferences , as , 1. To live as it becomes those who shall certainly be judged . 2. To keep our Eye upon a Future Iudgment for the Government of our Lives . HAving thus proved the Certainty of a Future Judgment , both from Reason and Scripture , before I proceed , it is necessary to consider , how we must improve this Belief for the Government of our Lives ; for that is the onely end of Faith and Knowledge , and if we be never the better Men for our Faith , we may as well be Infidels ; and this I shall do in these following Particulars : I. To live as it becomes those who shall certainly be judged . I suppose I need no● prove this Consequence , That those who must be judged , ought to live as those who must be judged ; for if Judgment be of any concernment to us , I am sure it is of great concernment to prepare ourselves for Judgment : And if we must be judged for Eternity , Judgment is of as great concernment to us , as Eternal Life and Death ▪ Nor is there any great difficulty to know , how those Men ought to live , who must be judged ; every Man knows this without a Teacher , who will give himself leave to think : A Steward , a Factor , a Labourer , any Person who is liable to the Censure and Judgment of a Superiour , who will call him to an Account , knows what he is to do , to prepare his Accounts ; and there is no greater Mistery in preparing ourselves for God's Judgment , than for the Judgment of Men. But because all Men will not consider things as they ought , though they be never so plain and obvious I shall briefly suggest some Rules to you , which you must all acknowledge very reasonable at the first hearing , and which if well observed , would make us lift up our Heads in the Day of Judgment , and expect it without Astonishment and Terrour : 1. If we must be judged , it becomes us to act with great Consideration and Advice : Rafhness , Precipitancy , Inadvertency , to do we know not what , in a Heat and Impetus , without considering whether it be good or evil , right or wrong , does not become those who must be judged . To be judged is to be called to an account , to give a reason for what we do , and therefore we ought to consider what reason to give , before we do it . We must be judged by a Rule , as you shall hear more hereafter ; and therefore we ought to live by Rule too , which no Man can do , who does not consider well , what he does , before he does it : It will be no Plea at the Day of Judgment to say , That we did not consider what we did ; that we lived without Care , without Thought , without Observation ; for this is not an allowable Plea for a reasonable Creature , much less for one who knows he must be judged : For why did you live without Thought ? without Consideration ? had you not the power of Thinking , of Reasoning , of Considering ? and did not God give these Powers and Faculties to you , to direct and govern your Lives ? did he not make you reasonable Creatures , that you might consider , and live by Reason ? and is it any Excuse then for a reasonable Creature , that he lived and acted without Reason , and a wise Consideration of things ? This is the great Degeneracy of Humane Nature , the abuse and corruption of those Natural Powers which God ha●h given us , the Source of all the Evils that are in this World , and therefore can be no Excuse ; much less , when we know that God will judge us , and require a reason of our Actions : for not to consider our own ways , when we know God considers them , and will require an account of them , is a contempt of his Judgement ; for did we reverence our Judge we must consider : and yet how many mad , extravagant , wicked Actions are there daily committed , which those who do them , never think why they do them , nor what reasonable account they can give of them either to God or Man. Some Men are very ●ond of what they call a Frolick ; that is , to lay aside all Thought and Consideration , and to give thems●lves up to the government of 〈◊〉 very sudden and unaccountable Fancy , and the more wild and extravagant it is , the more entertaining , without any regard to Vertue or Vice , to Decency and Honour , the least thought of which is a Prophanation of these Bedlam Misteries : they drink themselves drunk in a Frolick , blaspheme GOD , and his Son JESUS CRIST , and his most holy Religion , abuse Wives and Virgins , murder innocent People , and affront all they meet , in a Frolick ; but it is ridiculous to imagine , if we must be judged , that such Frolicks as these shall be allowed in the Account , or pass for Cyphers and empty Scenes of Life , to signifie no more than they were intended for ; that because we choose at such a time to act without Reason and Consideration , therefore GOD should demand no Reason nor Account of such Actions . And yet a very great part of the World , tho' they do not run into such outragious Frolicks as these are , yet their Lives are little better than a train of incoherent and independent Fancies and Humours ; they live without Thought , or any wise Design , any extempore Project has them , which starts up in their Minds , or strikes their Fancies ; they scarce know what they have to do the next day , nor how they spent the last : But is this a Life for Men who are to be judged ? Others there are who give themselves up to the government of their Passions , which are so vehement and impetuous , and always in so much hast , that they will neither hear Reason , nor allow any time for it ; and then no wonder if they do such things as they can give no good account of , when their Passion is over . Others are more fixt and resolved in their way ; they have chose such a course of Life as they like best , and they are resolved to pursue it , and that nothing shall put them out of it ; and therefore they resolve against thinking too , lest that should disturb them , and give check to their Enjoyments : they will neither lissen to their own Consciences , nor hearken to the Importunities of their Friends , nor be perswaded to consider , what the probable end of all their Actions will be , both in this World , and in the next . These are all unthinking unconsidering Sinners ; but you will all confess , that these Men do not live as if they were to be judged ; and therefore if we believe that we shall be judged , none of us ought to live thus ; we ought to consider well before-hand , what we do , that we may be able to give a reasonable account of it , when we have done it ; for if we must give a reason of our Actions , when we have done them , we ought to know a reason for them , before we do them ; and therefore we must accustom our Minds to a grave and serious consideration of things , to live by Reason , not by Humour and Fancy , not by the Impetus and Fury of Passion , which is a very ill Counsellor , much less to pursue our Lusts with an affected and resolved Ignorance and Blindness ; for all this will not prevent our being judged , but will make us very unable to give a good account of ourselves when we are . 2. As we must act with great Consideration , so we must make it the standing Principle and Rule of our Lives , never to do any thing , but what we can give a good account of ; either what we know is our Duty , or at least what we are satisfied is very lawful and innocent to be done ; for if we do those things which we cannot account for , for which our own Minds condemn us , how can we appear with any hope and confidence at the Tribunal of God ? When Men transgress a known Duty , they are Self-condemned , and God need not judge them , but only execute the Sentence and Judgement of their own Conscience . To believe that God will judge us , and yet to venture upon such Actions , for which our own Consciences condemn us , and for which we know God will as certainly condemn us as our own Consciences do , is folly and distraction : since we must be judged , our great care and concernment should be , that when we are judged , we may not be condemned ; and the most effectual way to prevent this , is to do nothing which our Conscience condemns : It is possible indeed , that Men who sin wilfully against a known Duty , may recover themselves by Repentance , and obtain Mercy through the Merits and Mediation of Jesus Christ ; but it does not become any Man , who believes a Judgement to sin , that grace may abound ; these hopes very often deceive Men , and will always do so , till they come to this Resolution , Never to violate a known Duty , to provoke the Justice , or to exercise the Patience and Forbearance of GOD. There is no other way to escape the Condemnation of the last Judgment , but by a resolved Obedience to the Divine Laws , and therefore if we believe we shall be judged , nothing can be more necessary , nor more becoming , then to make this the constant Rule of our Actions , Never to do any thing for which we know God will condemn us , nothing but what can we account for , and then we shall be prepared for Judgment , whenever it comes . 3. It becomes those who must be judged to judge themselves , and to take a frequent and impartial account of their own Lives and Actions : This is no more then every Steward does , who casts up his Books , and adjusts his Accounts himself , before he presents them to his Lord. The truth is , it is impossible for any Man , who knows he shall be judged , not to be very solicitous to know , what his Judgment shall be ; and this every Man may in a great measure know , who impartially examines his own Conscience ; for so St. Iohn tells us , If our heart , or conscience , condemn us , God is greater then our heart , and knoweth all things : but if our heart condemn us not , then have we confidence towards GOD , 1 John 3.20 , 21. So that if our Lives have been innocent and vertuous , and such as a well-inform'd Conscience approves , this will give infinite Peace and Satisfaction to us , and fill us with Divine Joys , with a Plerophory of Hope and Assurance ; but if we should not find things so well ; though upon such a strict Examination , our Consciences should be very quarrelsome and uneasie , and threaten the Vengeance of God against us ; yet it is much more desirable to hear our Consciences chide and condemn us , than to hear our final Sentence from the mouth of our Judge , Go ye cursed into everlasting fire prepared for the devil and his angels : The Judgment of Conscience is not final ; for Conscience is rather our Monitor than our Judge ; it tells us what will be , if we do not take care to prevent it , not what certainly is , and shall be ; and therefore we have this advantage by the Rebukes and Censures of Conscience , to know what is amiss , and what we must correct and amend . Nay , a frequent Examination of our selves would keep a perpetual Watch and Guard upon our Lives : After our greatest care and caution , a great many things will be hastily done , and said , which we cannot reconcile with the Rules of Prudence and Decency , and strict Vertue ; but he who frequently calls himself to an account , and observes all these Defects , which it may be other Men are never sensible of , will attain an habitual Caution and Watchfulness , and improve into great Exactness of Conversation , and all the Graces and Beauties of Vertue : Some of the Philosophers thought it a very good Rule to call themselves to an account every night , for what they had done that day ; which would make us reverence ourselves and our own Consciences ; but there is much more reason to do so , when we remember that God observes all our Actions , and will judge us for them : The Judgment of our Consciences , as I observed to you before , is a Natural Presage of God's Judgment , for there is no other reason why our Consciences should judge us , but that God will ; and then the reason is very strong also , that if God will judge us , we ought to judge ourselves , for this is the proper Office and Ministry of Conscience in subordination to the Judgment of God. II. Let us keep our Eye perpetually on a Future Judgment for the Direction and Government of our Lives ; for this will furnish us with such Principles of Action , as cannot be so well learnt any other way . 1. As first , it teaches us above all things to take care to approve ourselves to God , which is the only Principle of true Religion , and universal Obedience : Nothing is an Act of Religion , but as it respects God , and is referred wholly to him ; to perform all the Acts of Worship , though with never so great Pomp and Ceremony , and external Appearances of Devotion , to do never so many good Actions , to be seen and to be praised by Men , or to serve some Secular Interest by it , is not Religion ; but such Men , if they meet with what they expected , have their Reward , all that they deserve , and all that they proposed to themselves ; their Religion is a Courtship to Men , not the Worship of God ; and this Principle will reach but a little way , only to some external and popular Acts , and is calculated only for the prosperous Times of Religion , when it is in Fashion and Reputation , and will give Men Credit , and raise their Fortunes in the World ; but those who are Religious , and do good for God's sake , to approve themselves to him , have a steddy and universal Principle of Righteousness , which is as certain and immutable as God is ; and if God will certainly judge us , if we must receive our final Doom and Sentence from his Mouth , I know not whom we are concerned to please but him , I am sure none in opposition to him ; As for Instance : The Censures of the World are a great Temptation to most Men ; when instead of Praise and Honour an unfashionable Vertue meets with Infamy , and Reproach , and Pulick Scorn ; but St. Paul's answer will fit all such cases , It is required in stewards , that a man be found faithful ; but with me it is a very small thing , that I should be judged of you , or of man's judgment ; — he that judgeth me is the Lord , 1 Cor. 4.2 , 3 , 4. While we can approve ourselves to God , that in simplicity and godly sincerity we have our conversation in this world : The different Judgments of Men ought to be despised ; whatever Sentence they pronounce can have no effect , for they are not our Judges , but must be judged themselves ; and if we can appeal to God , who is our Judge , all the rest is but Pageantry and Childrens Sport , a Ludicrous Imitation of Judgment , which sometimes ends Comically enough , when their Parents or Masters happen to see them ; the Judge and Jury are whipt , and the condemned Innocent escapes : But what will it avail us , when we come before God's Tribunal , that we have been not only absolved , but praised , admired , applauded by Men , who are incompetent , ignorant or partial Judges ? So that if God be our Judge , we have nothing else to do , but to approve our selves to him ; we have but one Maste● to please , and he more easily pleased too then Men commonly are , who are never all of a mind , and therefore can never all be pleased , and seldom continue long of the same mind , and therefore cannot always be pleased : our Saviour himself experienced this Inconstancy , when the loudest Hosannahs in three or four days time ▪ were changed into Crucifie him . So little regard is there to be had to the good or bad Opinion of Men ; no wise Man will be contented to stand or fall by it ; and whoever makes this the Principle of his Actions , can never be a good Man long ; but he who approves himself to GOD , will like Religion never the worse for being reproached ; will be contented with the private Applauses of his own Conscience , to shelter him against the most outragious Obloquies ; will take as great care of the frame and disposition of his Mind , as of his outward Actions , because tho' Men cannot see his heart , God does ; will be as devout in his Closet as at Church ; will fast without any external show and appearance of Fasting , and give Alms without the sound of a Trumpet , with such secrecy , as if it were possible to conceal it from himself , that his left hand shall not know what his right hand does ; for he is not concerned that Men should know any thing of this , and nothing is so secret , but God knows it , and his Father which seeth in secret , shall reward him openly , 6 Matth. 1 , &c. 2. As we must approve ourselves to God , who is our Judge , so we must fetch the Reasons and Motives of Obedience from a Future Judgment , from those Rewards God has promised to bestow at that day on good Men , and those Punishments he will inflict upon the wicked : these , as far as concerns Rewards and Punishments , are the only Gospel-Motives of Obedience ; I say , as far as concerns Rewards and Punishments , because there are other Gospel-Motives of Obedience , besides Rewards and Punishments ; such as the great Love of God in giving his Son for us , the great Love of Christ in giving himself a Sacrifice for us , which is a powerful Obligation on us to live to him , who died for us ; and the powerful Assistances of the Holy Spirit to work in us both to will and to do , which renders our Obedience possible and easie ; but the Motives of Obedience from the Rewards of Vertue , and Punishment of Wickedness , mu●● be fetched from a Future Judgment ; for these unseen and absent Rewards and Punishments are the only Object of Faith ▪ which is the substance of things hoped for , and the evidence of things not seen , 11 Heb. 1. And Faith is the only true Principle of Gospel-Obedience : present Rewards and Punishments were the Motives of the Mosaical Covenant , and this is a legal Spirit to serve God in expectation of a present Reward , or for fear of some Temporal Punishment ; but future Rewards and Punishments are the Motives of the Gospel , the Exercise of Faith , and the true Spirit of Sons ; the not observing which was the occasion of that foolish Mistake , that to serve God for a Reward , is a legal and servile Spirit ; which is true , if we speak of Present and Temporal Rewards , but not of those which are Spiritual and Eternal : And if we will be true and sincere Christians , here we must fix our eye , and with Moses have respect to ● future Recompence of Reward ; for no other Motives will fit all Times , nor conquer all Temptations , nor extend to all Acts of Religion . Those who serve God for a present Reward , to make their Fortunes in this World , must quit his Service , when Religion exposes them to Sufferings and Persecutions , and to the loss of all things for Christ's sake ; those who abstain from Sin , for fear of some Temporal Punishments , must commit such Sins , when they shall suffer more by not committing them ; when Men serve God for Temporal Hopes or Fears , whenever the World promises greater Prosperity , or threatens more terrible things , they must necessarily change their Master , for they must take that side on which the present Advantage lies . Good Men sometimes meet with a Reward in this World ; Vertue may in some Junctures make Men Rich and Honourable ; but whoever courts Vertue for Riches and Honours , will never court a poor and despised Vertue ; that is , he does not indeed court Vertue , but Riches and Honours , and will rather take as much Vertue with them , as is necessary to that purpose , than go without them ; but Riches and Honours with or without Vertue are always welcome : Whoever makes the Advantages of this Life his Reasons and Motives to Vertue , will do no more good than will advance his present Interest , and will be good no longer ; and this is a very sorry Vertue , it had need have some Reward in this World , for it will ha●● none in the next . Those Temporal Promises which are contained in the Gospel , were never intended by our Saviour as the Rewards or Motives of our Obedience , but only to e●courage and support us in our Pilgrimag● in this World , that if we seek first t●● kingdom of God , and his righteousness , 〈◊〉 we give up ourselves to the Obedienc● of the Gospel , and live upon the Hopes o● unseen Things , and lay up Treasures i● Heaven , all other things shall be added 〈◊〉 us ; God will provide what is needful for our passage through this World , whateve● Difficulties and Discouragements we may meet with from Men. The design of the Gospel is to take ou● Hearts from this World , to teach us no● to lay up for ourselves Treasures on Earth but in Heaven , not to love this World nor the things that are in the World ; an● therefore it is impossible that Tempor●● Blessings should be a Gospel-Motive : nothing in this World can be a Motive , unless we love the World , and therefore thi● can be no Motive of the Christian Religion , which teaches us not to love the World ; unless the love of the World ca● be a proper Motive and Argument to make us despise it , and live above it . And therefore I confess , I have sometimes wished that there had been less stress laid upon the Temporal Rewards and Advantages of Vertue , to perswade Men to Religion , and upon the Temporal Evils and Miseries of Sin to discourage Men from it ; for this is not always true , and if it were , it is an Argument which will perswade no Men , and if it did , it cannot advance them to the heights and perfections of a Christian Vertue , and therefore is no Gospel-Motive . As for Instance : Some Vertues are very healthful , prolong our Lives , and prevent a great many painful and mortal Diseases , which the contrary Vices expose Men to , such as Temperance and Chastity ; other Vertues are very proper Methods of Thriving in the World , such as Diligence , Prudence , Justice ; others give us Reputation and Honour , advance us to Rule and Empire , and Publick Trusts : Now this is sometimes true and sometimes not , as the State of the World now is , as I shewed you before , that whatever natural Efficacy Vertue may have to make Men happy , or Vice to make them miserable , this may be in a great measure defeated by the external Circumstances of our Condition in this World ; and therefore this can never be a Motive , that is , it cannot be a reason why we should choose Vertue , because it is not always a reason ; nay , is as often a reason for Vice as for Vertue ; and if it be a good reason for one , I cannot see , why it should not be a good reason for the other : for if it be a reason at all , it is a reason for that side on which at present it is , whether that be Vertue or Vice : Indeed these Temporal Advantages of Vertue are not so much Reasons for Vertue as against Vice , and that too only against such Vices , or such Degrees and Instances of Vice , as are destructive to Mens Health , or Fortunes , or Reputation : however this Reason , be it what it will , will reach no farther than to such a degree of Vertue as will contribute to a happy and prosperous Life in this World , and therefore will not raise us above this World , will not teach us to despise Riches and Honours , and Bodily Pleasures , nay , is not consistent with a mean Value and great Indifferency to present Things , and therefore it cannot make us Christians ; and is a very improper Argument to perswade Men to be Christians ; it never made a Christian yet , and never will do . And therefore let us not think to conquer the Deceits and Flatteries of the World and the Flesh with such Arguments as these , which have no strength ●n them , which are more apt to make Men fond of this World , then to conquer ●t : But this is our victory , which over●omes the world , even our faith ; the hope ●nd fear of unseen Things , or a Future ●udgment , when God will eternally reward good Men , and punish the wicked . This is an Argument in all Times , and in ●ll Conditions ; it will make us despise the World when it Smiles and Flatters , and ●corn its Frowns : Here are Hopes too big ●or this World , and Fears too great and ●owerful for its Fears ; such Hopes as can ●upport us under the greatest Sufferings ; ●uch Fears as can imbitter all the sweets of Sin ; and therefore let us keep the Future ●udgment always in our eye ; let us fetch our Supports and Comforts from thence ; ●et us oppose these Hopes and Fears against all Temptations , for here is our strength ; ●ll other Arguments are easily baffled , but nothing can answer the Argument of Eternal Life and Death . SECT . VII . Third Inference : To refer all Iudgmen● to GOD. III. IF GOD will certainly Judge the World , let us refer all Judgme●● to God ; or as St. Paul speaks , Therefore judge nothing before the time , until the Lord come , who both will bring to light the hidden things of darkness , and will ma●● manifest the counsels of the hearts ; a●● then shall every man have praise of God ▪ 1 Cor. 4.5 . Nothing is more indecen● , nor more dangerous than for Men , wh● must be judged themselves ; to take God●● Work out of his hands , and to assume 〈◊〉 Praetorian Power to Judge , Acquit , an● Condemn whom they please , without expecting the Judgment of God : to Judge is God's Prerogative , and he will Judge the World ; And what hast thou to do 〈◊〉 judge another man's servant ? to his ow● master he shall stand or fall . Why 〈◊〉 much hast to prevent the Judgment o● God by our rash , ignorant , uncharitable Judgments ? Judgment will come time enough for us all , and therefore judge nothing before the time . This is so common a Fault , and does so much Mischief in the World , and yet is so very unreasonable , considering a Future Judgment , that it will be of great use to Discourse it more particularly , and if it be possible , to Correct this Miscarriage , which is one of the greatest Plagues of Humane Society . It is very obvious to ask here , What is the Fault of this ? Is there any living in the World without judging of Men and Things ? Must we not say , that he is a very bad Man , whom we see do very bad things ? Must we not distinguish between Vertue and Vice , and between good and bad Men ? Must we not make good Men our Friends , commend and imitate their Vertues , and reject the Conversation of the wicked , and beware of Knaves , and Men of ill Principles and Designs ? And is it not necessary then to distinguish between good and bad Men ? that is , to judge who are so . Must we wholly refer the Punishment of Wickedness , and the Rewards of Vertue to the Day of Judgement , and because God will Judge the World , must not Princes and Magistrates execute Justice , and separate between the Pure and the Vile ? This is so very unreasonable , so inconsistent with the wise Conduct and Government of our Lives , and a prudent Care of ourselves , so destructive to Humane Societies , gives such encouragement to Wickedness , and so confounds the Distinction of Good and Evil , that I need not tell any Man , that this is not meant by referring all Judgment to God : We must judge of Men and Things as far as is necessary to the prudent Government of our Lives , and to the Preservation of Peace , and Justice , and good Order in the World ; this does not intrench upon a Future Judgment , nor upon God's Prerogative of being the sole Judge of the World , but is necessary in this present state of Things , so necessary that neither Publick Societies , nor private Persons can be safe without it ; but then we assume such a Judgment to ourselves as belongs only to God , when we judge Mens Hearts , and secret Thoughts , and Intentions , and when we pass Judgment on their final State : First , When we judge Mens Hearts , and Thoughts , and secret Intentions : For the Heart of Man is known only to himself , and to God who is the Searcher of Hearts ; and the Counsels of the Heart will never be made manifest , till God comes to Judge the World. Indeed no Man will pretend to know another Man's Heart ; and yet it is too plain in many cases , that Men undertake to judge of Hearts : And the great Fault in judging is , that whether Men will own it or no , yet they undertake to judge of Hearts . Thus all those do , who charge Men with more Guilt then is visible in their Actions ; for if we can discover any Guilt which is not visible in their Actions , we must look into their Hearts , and Thoughts , and Intentions , to find it . Thus those do , who charge Men with Guilt upon account of innocent and indifferent Actions , which have no necessary good or evil in them , but are as they are taken , and as they were intended , and those who can find any hurt in such Actions , as have no intrinsick evil and mischief in them , must find it in the Heart . Especially those , who judge and condemn Men for the most vertuous Actions , for the most imitable Examples of Piety , and Devotion , and Charity , and a severe and mortified Life ; and call this Affectation , and Popularity , and Pharisaism , and charge them with carrying on some worldly and secular Designs under the Masque and Disguise of Religion . Now I gran● this may be done , and sometimes it may be visible enough , as it was in the Pharisees ; but to charge any Man with this , without some plain and manifest Indication of it , is to judge their Hearts , when we know nothing of them . Nay , to charge Men with the utmost possible Guilt , even of their bad Actions , is to judge their Hearts ; for it is to say , that they have done such a wicked Action with all the internal Wickedness of Heart and Mind , which such an Action can be committed with ; which no Man can say without judging the Heart . The same wicked Action may be the effect either of Ignorance or of Knowledge , of Rashness and Surprize , or of mature and deliberate Counsel , of habitual Wickedness , or of some accidental Temptation , of our own free Choice , or the Perswasions of Friends , and the Inticements of our Companions , and the Prevalency of Shame or Fear ; now this makes a vast difference in the Guilt and Sin , and if the same Action may have different degrees of Guilt , we must charge it with no more than what is visible , unless we will undertake to judge the Secrets of Hearts . Thus to charge a Man with acting against his Conscience , when he himself declares a full satisfaction in what he does ; or to say , that he only pretends Conscience , when it is nothing but Humour , or Pride and Popularity , or Interest and Politicks , is to judge Mens Hearts ; for these things are not to be known without knowing Mens Hearts : There may be great Symptoms , and strong Presumptions , that some Men have no Conscience at all , or no regard to it ; for those who in the general course of their Lives govern themselves by no Rule , are ridiculous when they pretend Conscience in any thing ; but those who in their other Actions shew , that they are Men of Conscience , ought to be believed , when they pretend Conscience , unless there be manifest Evidence to the contrary . All these things belong to the Judgement of God , who will judge the Secrets of Mens Hearts by the Gospel of Christ , but we are not concerned to judge of them ; for it serves no good end , but does very great Mischief to the World. All the Ends of Humane Government both in Church and State , may be attained without this ; for Humane Governments do not pretend to judge Me●● Thoughts and Hearts , any otherwise than as they are declared in Words and Actions , and some very plain and significant Circumstances , which betray and speak their Intentions and Designs : Humane Governments take notice only of what appears , and this is sufficient to secure the external Purity of the Church , and to preferve Justice and good Order in the State ; but the Mischief of judging Mens Thoughts and Hearts , is chiefly seen in private Conversation . How often does this dissolve the most intimate Friendships , and beget mortal Quarrels , that Men read each others Thoughts and Hearts in their Actions , and very often read very false , and directly contrary to the sence of the Original : when an indiscreet Word or Action is interpreted a designed Affront , an● a careless or forgetful Neglect is though● a Contempt ; when an intended Kindness miscarries , and proves an Injury , and is then thought to be intended so ; it is easily observed , that meer Actions anger no Man , and make no Quarrel ; for we ca● easily bear with that from one whom we believe our Friend , which we will not bear with from a Stranger , or a supposed Enemy or Rival ; but when Men apprehend a thing ill intended , then they take it ill ; that is , they judge Mens Hearts and Intentions , which they cannot see , and which they often mistake , and that makes the Quarrel . Another Mischief of this judging is , that many times the most exemplary Vertue is greatly discouraged , and the most useful Men eclipsed , and made unserviceable to the World : when the most conspicuous Piety , and Devotion , and Charity is accused of Pride , Ambition , Popularity , or some other base and low Design , it makes such good Men afraid of appearing Good , to avoid the suspicion of being Vain and Wicked ; it makes their Examples useless to the World ; for Men will be afraid to imitate them , when they who set the Example , get nothing but an ill Name by it : It makes some Men think that all Religion is a Cheat , and has nothing but this World at the bottom , when the more zealous Men appear in doing good , the more they are suspected of Hypocrisie , and worldly Designs . And thus on the other hand , ( as we know Mankind are very partial in their Affections ) when t●ose who do very wicked Actions , shall still be thought good Men , and maintain their Reputation in the World , as having the root of the matter in them , though they are not without their Failings ; this makes Men believe , that they may be good , and yet live wickedly , if they do but take care of their Hearts ; and they can easily perswade themselves , that their Hearts are very good . It were easie to reckon up a great many Mischiefs of this judging Mens Hearts , especially when Censures fall upon the Ministers of Religion , whick weakens their Authority , and Counsels , and Examples , and Reproofs ; which was the Case of St. Paul himself , who it seems was censured on all hands , but Appeals from Man's Judgment to the Judgment of God , With me it is a very small thing that I should be judged of you , or of man's judgement : yea , I judge not myself . For I know nothing by myself , yet am I not hereby justified : but he that judgeth me is the Lord. Therefore judge nothing before the time , until the Lord come , who both will bring to light the hidden things of darkness , and make manifest the counsels of the heart : and then shall every man have praise of God , 1 Cor. 4.3 , 4 , 5. Let us then judge of Mens Actions according to those Rules of Good and Evil , which the Gospel has given us , but leave their Hearts to God , who alone knows the Secrets of Hearts , and who alone can judge them ; this is God's Prerogative , and it is Presumption in us to intermeddle with it , and worse then that , it is very dangerous too , with respect to our own Account at the last Judgment ▪ as our Saviour tells us , 7 Matth. 1.2 . Iudge not , that ye be not judged : For with what judgment ye judge , ye shall be judge , and with what measure ye meet , it shall be measured unto you again . So that if we will judge we ought to be favourable and charitable in our Judgment , if we defire to be judged favourably by God : and I believe there is none of us but will confess , that we stand in need of a very favourable Judgment ; that God should make great Allowances for the Weakness , Ignorance , Folly , Mistakes , Inadvertencies , Surprizes , Temptations of Humane Nature ; and if we are so far from making any favourable Allowances for the Miscarriages of our Brethren , that we search into their very Hearts and Thoughts , to find something to quarrel with ; either to aggravate visible Faults , or to turn appearing and visible Vertues into Faults ; what may we expect from the Just and Righteous Judge of the World ? It is a known Rule of Righteousness , To do as we would be done to ; and all Mankind think it very just , to suffer what we do , to receive the same measure we mete to others ; and therefore we may make a Law to our selves , and by a severe , rigorous , uncharitable Judgment of Men , make God , not an Unjust , but yet a Severe and Rigorous Judge of us ; And if he be severe to mar● what we have done amiss , who can stand before him ? 2 dly , As we must not judge Mens Hearts and Thoughts , much less must we judge their final State ; to condemn them to eternal Miseries , or to advance them to eternal Glories , as we please : for this is to pre-judge the Judgment of God , and to prescribe to him , whom he shall save , and whom he shall damn , by our own byaft and partial Affections . It becomes us to take care of our own Accounts , and to leave other Men to the merciful Judgement of God : it is an argument of a very ill temper of Mind , when Men are hasty and froward in pronouncing the Sentence of Damnation against others ; it looks as if they had a mind such Men should be damned ; as if they would direct God what to do , least he should be too merciful : It is enough for us to consider what the Terms of Salvation are , which the Gospel has proposed to us , and to take care to perform these Terms our selves ; whether other Men have performed them or not , is none of our business to judge ; that God will do , when he comes to judge the World : But all pious and charitable Christians , who consider what it is to be Damned , are very unwilling to pronounce this Sentence upon any Man. Our Church has been extreamly blamed by some Men , for that Charity she has expressed in her Office of Burial , towards all that die in her Communion , when she teaches us to pray , We meekly beseech Thee , O Father , to raise us from the death of Sin , unto the life of Righteousness , that when we shall depart this Life , we may rest in Him , as our hope is , this our Brother doth . And yet it may be the Person then buried , is known to have lived a very wicked and profligate Life ; And how can we express our hope of the Salvation of such a Man ? Now the truth is , our Church never intended this Office of Burial for Men of profligate Lives , no more than she intended , that such Men should live and die in her Communion ; for this Office is only for those who die in the Communion of the Church ; and were Church-Discipline duely exercised , all such notorious Sinners must have been flung out of Church-Communion : And those who raise the Clamour about this , have been one great Hindrance of exercising Discipline , having weakened the Power and Authority of the Church by their Schisms and Factions : but taking things as they are , I confess I can see no Impiety in it , nor any such mighty Fault as is pretended . The Church does not pretend to judge any Man's final State , how wicked soever his Life was , that is God's Work , and she leaves them to him ; and what great Fault is it to hope well , when we cant pretend to know enough of the worst os Men , especially of the end and conclusion of their Lives , to pass a final Sentence on them ? There are a great many degrees of Hope , and one degree but the next remove from Despair ; that is , but the next remove from pronouncing Damnation against them ; and if we must not do that , we may say , we hope still : Suppose our Hope be no more than a charitable Wish , how can that offend God , that we wish well even to very bad Men ? an excess of Charity , an Unwillingness that any Man should be eternally miserable , is no Fault ; I am sure it is a greater to pronounce the final Sentence of Damnation against any Man. But it is said , that this encourages his wicked Companions , who attend his Funeral , to hope they may be saved too , though they persist in their Wickedness to the last , as he did ; now indeed what little matters may encourage such Men in sin , I cannot say , but there is no reason , that a faint and charitable Wish should do this : If they know the Gospel of Christ , they know that He has threatened eternal Damnation against all impenitent Sinners ; if they know the Doctrine of the Church , they know she teaches the very same thing ; if they saw their wicked Companion die , they saw his dying Horrors and Agonies too , which few of them die without , if they have any time to consider their State ; and when they know and see all this , is there any reason to hope they shall be saved in their Wickedness , only because the Church will not damn them , but reserves them to the Judgment of God , and sends her charitable Wishes after them ? at least this can be no Encouragement , when they are forewarned before hand of it , which is the chief reason , why I take notice of it at this time . Upon the same Principle , I am not ashamed to own , I have always been averse to that Dispute about the Salvation of Heathens ; for this is to set in Judgement on three parts of the World ; and I am not the Judge of the World , nor of any part of it ; and yet I know not , what Character and Censures this plain Confession may bring upon me ; for some Men do as peremptorily Damn all the Heathen World , as if it were an Article of their Creed , and think all those Enemies to the Grace of Christ , who do not : but for my part I dare neither damn nor save them , for I know nothing of the matter . By what Rule God will Judge the Heathen World , I cannot tell : St. Paul tells us , As many as have sinned without law , shall also perish without law ; and as many as have sinned in the law , shall be judged by the law , 2 Rom. 12. And there is the same reason as to the Gospel too , that those who never heard of the Gospel , shall be judged without the Gospel ; and who can tell , what this signifies ? what mighty Allowances God may make for their invincible Ignorances , and the unhappy Circumstances of their Education ? who can tell , how little God will accept from those to whom he has given little ? I am sure our Saviour tells us , To whomsoever much is given , of him shall be much required ; and to whom men have committed much , of him they will ask the more , 12 Luke 48. Which by a parity of Reason supposes , that where God has given little he requires little . St. Paul seems to intimate a very favourable Judgment , which such Men shall have , and a vast difference that God makes between the times of Pagan Ignorance , and the Light of the Gospel , The times of this ignorance God winked at , but now commandeth all men every-where to repent , because he hath appointed a day , &c. 17 Acts 30 , 31. where God's winking at the Times of Ignorance must signifie , that he is not so severe and curious an Observer of their Actions , not so strict to mark what is amiss , nor so rigorous in exacting punishment as he will be now . They are in the hands of God , and there we ought to leave them , with this general perswasion , That God will be very just , and very merciful in judging them ; and this eases my mind of a great many troublesome thoughts . I know not what pleasure other Men take in it , but it is terrible to me , when I consider , what eternal Damnation is , to think , that so much the greatest part of the World , who never had the Means and Opportunities of Salvation , as we have , shall be eternally damned : I dare judge nothing , but that great love I have for Mankind , inclines me to hope better for them , ( as far as the circumstances of their Condition will admit of a favourable Judgment ; ) and that strong perswasion I have of the Justice and Goodness of God inclines me to believe better of him ; for so I am apt to think , that the merciful side of the question is most agreeable to the Divine Justice and Goodness . Such another curious Question is that about the Salvation of Infants , who di● before they know good or evil ; especially the Children of Heathen Parents : now it is certain , they have no Legal and Covenant Title to Salvation ; nor have they any thing of their own to answer for , but that Original Guilt they contracted by their Birth : now God has not told us , how he will judge these Infants , nor are we concerned to know . The Infants of Christian Parents indeed have a Covenant-Title to Salvation , for the promise is made to us and our children ; and to say , That such Children dying after Baptism , before they have committed any actual Sin , shall certainly be saved , is not an Act of Judgment , but only a declaring the Vertue and Efficacy of Baptismal Grace and Regeneration ; that the Grace of Baptism will save those who do not afterwards forfeit this Grace by wilful Sins : and therefore if the Children of Christian Parents have a Right to Baptism , they have a Right to the Salvation of Baptism ; and if they die before they have forfeited this Right by their own Act , they must be saved : And to deny this , is to deny the Vertue and Efficacy of Baptism to Salvation ; and that I am sure is to deny , or to lessen the Gospel-Grace . The sum is , God is the Judge of the World , and we must leave Men to the Judgment of God , and judge nothing before the time , nor disturb our thoughts with some curious Questions , how God will judge the World ; we certainly know how we shall be judged , even by the Gospel of our Saviour , and therefore ought to take care to prepare our Accounts : but how those shall be judged , who never heard of the Gospel , we know not , and are not concerned to know ; but if we will be judging , we ought to judge very charitably , because as I observed before , With what judgment we judge , we shall be judged , and with what measure we mete , it shall be measured unto us again . But before I dismiss this Argument , I cannot but take notice of some great and visible Mischiefs of this judging Mens final State , whether we damn or save them : 1. As first for Damning , especially when we damn them by whole-sale , as the Church of Rome damns all Hereticks ; and as others with as much Charity damn all Papists and Malignants , or whoever they are pleased to vote for Hereticks Now what the effect of this is , is visible to all the World : It destroys not only Christian Love and Charity , but even common Humanity ; when Men have voted one another damned , and believe God will damn those whom they have adjudged to Damnation , then they are the Enemies of God , and they think they do God good service to destroy them : God hates them , and therefore they think it a sin in them , to love those whom God hates , or to have any pitty or compassion for those whom God will damn . And thus they burn Hereticks , or cut their Throats , or Confiscate their Estates , and drive them out from among them , and treat them with all the Barbarity and Indignities which a damning Zeal and Fury can invent . All other Villanies may meet with some Pitty and Charity , but Charity is Lukewarmness and want of Zeal in God's Cause ; there is no Fire burns so furiously , nor so outragiously consumes as that which is kindled at God's Alter . And thus the Christian Church is turned into a great Shambles , and stained with the Blood of Humane , nay of Christian Sacrifices : though were they in the right , that God would damn these Men , whom they have damned , why should they think Patience and Forbearance , a greater Fault in them then it is in God , who beareth with much long suffering , the vessels of wrath fitted for destruction ? Why are they so unmerciful as to hurry away these poor Wretches immediately to Hell , when God is contented to let them live on ; to let the Tares and the Wheat grow up together till the Harvest ? Why do they envy them the short and perishing Contentments of this Life , when they are to suffer an Eternity of Misery ? Methinks it should satisfie the most implacable Hatred to know , that they must be miserable for ever , though their Miseries should be adjourned for some few Years : but if this be the Effect of damning Men , you may guess that the Cause is not very good ; though an uncharitable Judgment will hurt no Body , but themselves , yet it is of dangerous consequence , when such rash Judges will be as hasty Executioners too . 2. Though the effects of saving Men , and voting them to Heaven , be not so Tragical as those of damning them , yet this has its Mischiefs too ; when any Party of Men have voted themselves the only true Church , wherein Salvation is to be had , or the only Saints and Elect People of God , then all who will be saved must herd with them ; and most Men think it enough to secure their Salvation , to get into their Number : Thus the Church of Rome frightens Men into her Communion by threatning Damnation against all who are out of that Church ; and this reconciles Men to all their Superstitions and Idolatries for fear of Damnation , and encourages them in all manner of Looseness and Debauchery , when they ar● got into a Church , which can save them : and it has much the same effect , when Men list themselves with any Party , where they hope to be saved for Company , while all the rest of Mankind , even those who profess the Faith of Christ , are no better then the World , and the Ungodly and Reprobates , who tho' they may have more Moral Vertues then some others , yet have no Grace . And the mischief of this encreases , when Men are Sainted after death : Had it not been for this Trick , the Church of Rome had had very few Saints to Worship , none but the Virgin Mary and the Apostles , whom they might certainly conclude to be in Heaven ; but as for their other Saints , who were the great Founders and Examples of their Superstition , they are Saints of their own making , just as the Heathens made their Gods ; and it is the Stories and Legends of these Saints , which support the Superstition of the Church of Rome ; for who dares question the Examples of those who are canonized Saints in Heaven ? Hac arte Pollux , & vagus Hercules innixus , arces attigit igneas . And there are another sort of Men , who are not behind-hand with them in this , who have a great many more Saints than the Church of Rome , though they don't pray to them ; who send great shoals to Heaven , especially if they have been zealous for promoting a Party , which hides all other Faults , and sanctifies very doubtful Actions ; and how powerful must the Example of such Saints be to excite others to an imitation of their Vertues . In a word , when we pretend to send Men to Heaven , we make them our Rules and Examples ; we hope to go to Heaven with all the Faults they had ; and those who knew them , possibly knew a great many : what they were eminent for , we conclude were great Vertues , and fit for our imitation , tho' otherwise of a doubtful and suspicious Nature . There is not a more dangerous thing than to make any Man our Rule and Example , and yet that we necessarily do , when we send him to Heaven ; for who would not think himself safe in imitating those whom he believes to be in Heaven ? And if we consider , at what rate both the Church of Rome , and others make Saints , we must needs be sensible , how infinitely dangerous this is to Mens Souls . To conclude this Head : Let us judge charitably of all Men , and hope well according to the different reasons we have to hope , but let us leave their final State to God , neither peremptorily damn nor save them : it is to be feared , that Humane Judgment has sent many Men to Heaven , who will never get thither ; and to be hoped , that many Men shall meet with a more favourable Sentence in the next World , than they do in this . God is the Judge of the World , and he will certainly judge us , and there is no Inconvenience in staying till the Day of Judgement , to see what Mens final Sentence shall be , but very great Mischief in pronouncing a rash and hasty Judgment our selves . SECT . VIII . Fourth Inference : To refer all Difficulties to the Day of Iudgment . IV. IF God will Judge the World , let us refer all Difficulties to the Day of Judgment . It must be confessed , that there are very great Difficulties in Providence , such as the wisest Men cannot understand ; and I can by no means say it is a Fault , for Men to search into Providence , and to be very inquisitive into the reasons of it ; for what can more become a reasonable Creature then to study the Works of God ? and what Works more worth our study , then the Divine Providence , and the wonderful Mysteries of God's governing the World ? But the Difficulty is to set Bounds to the Curiosity of Mankind , to teach them to study Providence with the Modesty of Creatures , and with the just Reverence which we owe to God , whose Wisdom is infinite and unsearchable ; to be contented to discover what we can , to admire and adore the Wisdom , and Goodness , and Justice of Providence in what is plain ; and there is enough plain to exercise our devout Meditations , to be matter of our Praise and Thanksgivings , anda sure foundation of our Trust in God. And this wise and good Men are contented with ; but most Men take least notice of what is plain , as if that were of no use , and not worth notice , but puzle their thoughts , and lose themselves in those vast Depths and Abysses which no Humane Understanding can fathom : To Correct this Miscarriage would do great service to Religion , would give great peace and satisfaction to Mens minds , and prevent a great many scandalous Disputes about the Divine Providence : and therefore if I discourse this a little more at large , then my present Argument requires , I hope it will be no great Fault . Now to set Bounds to our Curiosity , and to make us Modest in our Inquiries into Providence , I shall shew you , I. How dangerous it is to search too narrowly into the Secrets of Providence . II. How unreasonable it is to disturb our Minds with such Difficulties as we cannot answer . III. That what cannot be known in this World , it is time enough for us to know in the World to come . IV. That we have all the reason in the World to believe , that what we cannot know in this World , will be made very plain and easie at the Day of Judgment . I. As for the first , How dangerous such curious Inquiries into Providence are , this is plain in the evil Effects of it : 1. For first , this either makes Men Atheists , or at least is made a pretence to justifie Atheism . The Natural Notion all Men have of God is , That he is an infinitely Wise , and Good , and Just , and Powerful Being : now when Men observe such things , either in the Make or Frame of the World , or in the Conduct and Government of it , as they cannot reconcile with the Notions they have of Wisdom and Justice , and Goodness , they presently conclude , that there is no God , or that he is nothing to them , that he neither made nor governs the World. This indeed is a very rash and hasty Conclusion , to deny the Being of God , because we cannot find out God to Perfection ; when we must confess , that it is impossible for a finite Understanding to comprehend all the reasons of an infinite Mind : but thus it must be , when Men wont be contented to be ignorant of any thing , nor permit God to do what they can't understand , but will have a reason of every thing God does , or will not allow him to be God : A modest Inquirer sees enough in the Works of Creation and Providence , to satisfie him , that the World was made , and is governed by a wise Being ; but those who think themselves wise enough to make and govern a World , a great deal better then this World is made and governed , or are upon other accounts averse to the Belief of a God , and have a mind to quarrel with him ; take no notice of what is wise and good , and proves God to be infinitely Wise , and infinitely Good , tho' they cannot open their eyes without seeing a thousand such instances of Wisdom and Goodness ; but imploy the little Wit they have to find Faults , and account every thing they can't understand a Fault . This is such irreverence to God , such Presumption and Arrogance , and such Impiety , that they seem to be Atheists first , and then to quarrel with God's Works to find out some Pretence to deny his Being : it is certain , whoever indulges himself in this , has in a great measure lost his Reverence for God , and Atheism is a natural consequence and just punishment of that ; and such a terrible punishment it is , as should make us afraid of being over-curious in matters so far above us . 2. If this does not make us Atheists , yet it is apt to give us very wrong Notions concerning God , which is a very great Evil , next to Atheism itself . This we know tempted some Men to assert two Principles , or two Gods , a good and a bad God ; for when they observed such a mixture of Good and Evil in the Nature of Things , they thought it impossible , that a good God should be the Author of so much Evil as is in the World ; and because they could not answer this Difficulty , nor give an account how a good God should make and govern the World , and yet there be so much Evil and Wickedness in it ; they concluded that there was a bad God , who was the Author of all the Evil in the World , and a good God of all the Good. But this starts a much more unaccountable Difficulty , how a good and a bad God should agree together in making and governing the World : for can any thing be more opposite to each other , than essential Good and essential Evil ? They can never agree , and therefore they must be either equal in power , or must destroy each other ; if they be equal , neither of them are Omnipotent , for two Omnipotents is a Contradiction ; and then neither one nor both could make the World , which is a Work of Omnipotence : At least since it is impossible they should agree togther to make a World ; as impossible , as that essential Goodness should consent to any thing that is evil ; or essential Evil consent to any thing that is good : they must necessarily hinder each other in making the World , if their power were equal ; and then the World had never been made . But I shall not trouble you with the Confutation of this , but only point you to the Source and Origine of this Mischief , which in its Consequence overthrows all Religion . Others to ease themselves of these Difficulties of reconciling all the Passages of Providence to God's Wisdom and Justice , set them both aside , and resolve all into God's Arbitrary and Soveraign Will and Pleasure ; who makes himself , and the advancement of his own Glory his sole end . They lay it down indeed as an agreed Principle , That all that God does is wise , and good , and just ; but we must not examine this by Humane Rules and Measures of Goodness and Justice ; for God is an Absolute Soveraign , and unaccountable to his Creatures ; his Will is the Rule of Justice , and he wills what is most for his own Glory ; he magnifies his Goodness and Grace in a free and arbitrary Kindness to some of his Creatures ; and magnifies his Justice in as free and arbitrary Severities to others : he makes some Creatures to be the Objects of his Love , and others to be the Objects of his Vengeance and Displeasure : and thus they cut the Knot which they can't untie . But this is a greater Difficulty then all the rest , to a considering Man , who would much rather chuse to give no account of the Divine Providence , then to give so ill an account of the Nature of God : Arbitrary Will and Power is the very worst Notion we can have of God ; it destroys our Love to him , and our Hope and Confidence in him , unless we can fancy him , as partial to us as we are to ourselves ; it turns Religion into a superstitious Dread of God , or Hypocritical Flatteries ; destroys the Notions of Good and Evil , or all regard to them , while we think God takes no notice of them himself . This may satisfie us , how dangerous it is to be too inquisitive into the Misteries of Providence , which God hath thought fit to conceal from us ; which should make us careful to keep our distance , and humbly to reverence and adore God , and trust his Wisdom beyond our own Understanding of things ; and in order to Cure this Curiosity , consider , II. How unreasonable it is to disturb our Minds with such Difficulties of Providence , as we cannot answer ; or to draw any such Conclusions from it , as shall either shake our Faith as to the Being or Providence of God , or corrupt our Notions of Him ; and there are two things which may satisfie any Man in this : 1 st , That there are a great many things which are called Difficulties , which may be very fairly accounted for ; and therefore the difficulty is not in the things , but owing to our want of Understanding ; which is reason enough to presume , that thus it may be in other cases too , since as Mens Knowledge increases , so the Difficulties of Providence lessen ; which should make us never quarrel at Providence , but bewail our own Ignorance , and grow modest under a sence of it . 2 dly , That in such matters as we can give no account of , there may be plain Reasons assigned why no account can be given of them in this World : 1. As for the first , it is easie to give many Instances of it : There are many things which Mankind greatly complain of , and for which they think themselves very hardly used by God , which upon a true Estimate of things , considering the corrupt State of Humane Nature , are greatly for the Happiness of the World ; and though they were inflicted as Punishments by God , yet have an excellent temperament of Wisdom and Goodness . This I have formerly shewed you , as to that Sentence of Death , which God pronounced against Mankind , after the Fall of our first Parents , Dust thou art , and to dust thou shalt return ; and as to his shortning the Lives of Men after the Flood ; and I shall now give another Instance in that Curse God pronounced upon the Earth for the Sin of Man , to which we owe most of that Pain , and Toyl , and Labour which is under the Sun , and most of the Miseries and Calamities of Humane Life : and if in this also the Wisdom and Goodness as well as the Justice and Severity of God appears , I hope it will convince us , how reasonable it is to be modest in our Censures of Providence , and to conclude , that God is equally wise and good in those things which we do not understand . The Justice of this is very evident : for when Man who was the Lord of the Creation , had rebelled against God , it was very just for God to punish him ; and the most proper Punishment which he could inflict on him , next to his own Mortality , was to Curse those Creatures which were made for his use and delight : as God told Adam , when he had eaten the forbidden Fruit , Because thou hast hearkened to the voice of thy wife , and eaten of the tree whereof I commanded thee , saying , Thou shalt not eat of it : cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life . Thorns also and thistles shall it bring forth to thee : and thou shalt eat the herb of the field . In the sweat of thy brow shalt thou eat bread , until thou return to the ground ; for out of it wast thou taken : for dust thou art , and unto dust thou shalt return , 3 Gen. 17. For I need not tell you , this Curse upon the Ground was no punishment to the Ground , which was sensible of no hurt , but to Man , who was to live upon it ; it defaced the Beauty and Glory of the Creation , and entailed a toilsome and painful Life on him ; it made his Food less wholsome , and more hard to come by : and whereas all Creatures before were in perfect subjection to Man , according to the grand Character of the Creation , Have d●minion over the fish of the sea , and over the fowl of the air , and over every living thing that moveth on the earth , 1 Gen. 28. Now we find by experience that they have cast off this Yoke , and very often revenge the Quarrel of their Maker upon apostate Man. Thus Man fell from the Glory and Happiness of his Nature ; and yet if we wisely consider things , we shall find excellent Wisdom and Goodness even in this Curse . For Man having corrupted himself , the best State he could be put into , was an industrious and laborious Life ; to force him to work hard to get his living , and to earn his Bread with the sweat of his Brows , which was the necessary and immediate Effect of God's cursing the Ground ; that whereas before the Earth would have supplied Man with all things for his Necessity and Delight , without his care and labour , now it would not yield its Increase of itself , but brought forth Briars and Thorns . And as difficult a State as this is , it was very fit for fallen Man : 1. A laborious Life is of great use to subdue the fleshly Principle , and to prevent the opportunities , and occasions , and temptations to Sin. The experience of the World tells us , that nothing more corrupts Mens Manners than Idleness , the Flesh grows rampant with Sloth and Luxury ; and Time it self is so uneasie and troublesome when we have nothing to do , that Men rather chuse to be wicked then to be idle : and therefore God who foresaw the Degeneracy of Mankind by the Fall , hath provided work for us , that with the sweat of our Brow we must eat our Bread. 2. This does not only imploy the Bodies , but the Minds of Men : Puts them upon the study of Philosophy , and the invention of Arts and Sciences ; upon observing the Works of Nature , and Dependence of Causes and Effects ; to observe the Motions of the Heaven , the Sun , and Moon , and Planets , thereby to know the Seasons of the Year , and to fix the time of their return ; it is this Necessity to which we owe the most useful Discoveries in Nature , which is not only very beneficial to the World , but a very delightful Entertainment , and the most natural Ornament and Perfection of our Minds . 3. The Necessities of Humane Life are the foundation of Humane Societies , and make Men combine together for mutual Help and Comfort : for though Man is a sociable Creature , and delighted with Humane Conversation , yet in this degenerate State , nothing is a greater endearment than our mutual Dependence upon each other , that we cannot live single and apart , because we want a great many things which the Skill and Labour of other Men must supply us with . Now this obliges us to the exercise of all friendly and sociable Vertues ; brings us under Government , without which Humane Societies cannot subsist ; and this lays great Restraints upon the Lusts of Men , and by a strict Discipline trains them up to the practice of Moral Vertues , which is a good means to correct the Degeneracy of Humane Nature ; it inspires us with Principles of Love and Humanity , of Justice and Charity , and softens and polishes our Natures by the mutual Endearments of Conversation ; it makes us Friends to Mankind ; gives us a sence of Injuries , and an Abhorrence of them ; and which is more then this , it gives publick Countenance and Encouragement to Religion ; for Publick Government must encourage Religion , because Religion is its greatest Defence and Support ; and this makes some Men sincerely Religious and Devout , and forces some external signs of Honour from those who have little sence or reverence of a Deity , which though it does no good to them , is for the advantage of the World. So that this Curse in the necessary Consequences of it , is the greatest Blessing to Mankind , which is an abundant Justification of the Wisdom and Goodness of God in it . A more easie State of Life did better become a State of Innocence ; but since the Fall , such an easie , careless , unconcerned Life , would have sunk him lower into Sensuality , and made his Recovery more desperate and hopeless . It were easie to give many Instances of this nature , to justifie the Divine Wisdom and Goodness in such passages of Providence , as seem very harsh and severe to us ; but this may suffice at present to make us modest in our Censures of Providence , and not to perplex our Minds with such Difficulties as we cannot unriddle . 2. Especially if we add , That there is a plain and evident Reason , why we cannot , and never shall be able to understand a great many Difficulties of Providence in this World , and therefore ought not to censure the Divine Providence , because we cannot in all cases comprehend the reasons of it . As for instance : We are very ignorant of Men , and therefore can never be able to give an account of GOD's Providence towards them : we can in general justifie the Divine Providence both as to the Afflictions and Sufferings of good Men , and the Prosperity of the wicked ; but when we descend to particulars , we are at a loss ; why such a good Man is a great Sufferer , and another good Man prosperous ; why such a bad Man reaps the just Rewards of his Villanies in this World , while another Man , equally bad , escapes , and prospers by his Wickedness . We cannot know this , because we do not sufficiently know Men. We may mistake those for good Men , who are secret Hypocrites , and carry on wicked Designs under a Masque of Religion ; and then when we complain , that such a good Man suffers , God may be very just in punishing an Hypocrite . We know not what the secret Distempers of good Men are , which may require a severe Remedy ; nor what good there may be even in bad Men , which may make their Recovery hopeful , and make it reasonable for God to spare . Thus we know not how particular Mens Interests are interwoven with each other , or with the Publick , which may make it reasonable for God to spare , or to punish them , upon more accounts then their own ; for good Men may suffer in the Sufferings of the wicked , and be blessed in their Prosperity : The Sufferings of good Men , and the Prosperity of the wicked , may be of publick use to the World ; and it is very just and reasonable in the wise Governour of the World , to make the Interests of private Men subordinate to a publick Good. But when this is necessary , we know not , and therefore are very incompetent Judges of the Divine Providence : Nay , we see but a very little part of God's Providence towards particular Men ; but a Scene or two of their Lives , or it may be but a little piece of a Scene , and therefore it is impossible we should make a true Judgement of God's Providence towards them , the Beauty of which consists in the proportion of Parts , and adapting every thing to the end it serves . The History of I●seph taken altogether , is a Demonstration of God's tender Care of him , though there were some doleful Scenes of his Life ; the hard Usage he met with from his Brethren , who sold him for a Slave into AEgypt ; and from a wicked Mistress there , whose false Accusations condemned him to a Jaol , from whence God raised him to Pharoah's Throne . There are very few Men can make any Objection against the Divine Providence , with respect to themselves , because they know themselves , and the several stages of their Lives , what good and evil they have done , and what they have deserved , and what they have received from God ; which is a good Argument , that we should find as little to except against the Providence of God to other Men also , did we know them as perfectly as we know ourselves . III. As for what cannot be known in this World , it is time enough for us to know it in the World to come . Indeed this knowledge is not fit for us in this World ; it is not fit we should know one another so perfectly , as is necessary to vindicate every passage of God's Providence towards other Men ; for this would be to have a Casement into each others Breasts , to understand all the Intrigues and Secrets of Families ; and were it put to our own choice , I am apt to think , we should rather be contented to be ignorant of a great many things , than to be so well known our selves to all the World. Nor is it fitting in this state , that we should so perfectly understand all the Secrets of the Divine Counsel , for what reason he afflicts or prospers private Men , or publick Societies , as is necessary to make a Judgment of the Divine Providence : One great Mystery of Government is to conceal Counsels ; and this is the Glory of the Divine Providence , by dark and misterious Methods to bring about glorious Designs , to surprize the World with unexpected Blessings , or unseen seen Evils , to keep them in constant awe and dependence on himself . And then , of what use is it to us to be able to give a reason of every particular Passage of Providence ; we have nothing to do to sit in Judgment upon God ; and therefore if we know enough to be a steady Foundation of our Faith and Hope , we know all that is needful in this Life : God does not intend to gratifie our Curiosity , or our Scepticism : we must not perfectly know God in this World , for we must live by Faith here , which supposes an imperfect Knowledge ; but perfect Sight and Knowledge is the Reward and Happiness of Heaven . It is the last Act , which explains the whole Plot , the rest is Amuzement and Surprize , and therefore the proper time to understand the whole Mystery of Providence is , when all is finished : When God puts an end to this World , he will think fit to display that infinite variety of Wisdom and Goodness , which governed the World from the beginning to the end . IV. And this we may expect to understand at the Day of Judgment ; for I know no other reason , why God should in so solemn a manner Judge the World , but to justifie the Wisdom , and Justice , and Goodness of his Providence to all his Creatures . God does not thus publickly Judge the World to inquire into Mens Lives , and Actions , and Deserts , which is the reason of Humane Judgments , to convict Sinners by Witnesses and Evidences , and to inform the Judge in Matters of Fact ; but God perfectly knows us all , and every Man's Conscience is a Witness against himself , that God might without any farther Solemnity adjudge every Man to his proper Place and Reward : but he consults his own Glory in this , and summons all his Creatures together , that Men and Angels may understand , and be Witnesses of his Mercy and Justice . Now it is impossible God should justifie his Providence without expounding the Reasons of it ; and therefore then we may expect to understand the Case of the fallen Angels , which now we know nothing of , and all the Passages and various Scenes of Providence from the Fall of Adam till the end of the World : then the State of Nations , of Kingdoms , of Churches , and of private Men , will be explained ; the Secrets of Hearts will be disclosed , a●d the hidden Works of Darkness brought to light . Let us then stay till this Day come● ▪ when God will justifie his Providence against all the Reproaches and evil Surmizes of Men , for he will appear just when he judgeth , and overcome when 〈◊〉 contendeth . Let us not disturb our He●●● with such Difficulties as we cannot understand now ; we know enough to believe , that God is righteous in all his ways , and holy in all his works ; enough to mak● us devout Worshippers of God : and t● enquire farther , is a dangerous Curiosity ▪ like looking into the Ark of God. SECT . IX . ●ifth Inference : To affect our Souls with a strong , and vigorous , and constant Sence of Iudgment . V. SInce it is certain , that GOD will Judge the World , let us endeavour by all means possible , to affect our Souls with a strong , and vigorous , and constant Sence of Judgment : The Belief of a Future Judgment is worth little when it ends in Speculation ; the use of it is to govern our Lives , and to prepare us to give a good Account of ourselves to God , since we know that he will demand an Account of us : but a meer Belief , that we shall be judged , will not do this , unless we affect our Souls with a Sence of Judgment . The Experience of the World , and our own Experience of ourselves , does sufficiently prove this : we all profess to believe a Future Judgment , and most of us do heartily believe it ; and yet there are too many among us , who give little reason to the World to think they believe it ; who commit those Sins every day , for which they know God will damn them , when they come to Judgment ; which , one would think , those who believe they shall be judged , could never do : so 〈◊〉 a meer Belief of a Future Judgment 〈◊〉 not govern Mens Lives ; but then 〈◊〉 very Men , when they are awakened 〈◊〉 a Dread and Fear of Judgment , feel 〈◊〉 Vertue and Power of it on their Hear● it makes them hate their Sins , and 〈◊〉 themselves for them ; it makes them 〈◊〉 devout and importunate in their P●●●ers , very sincere and passionate in their Repentance , very resolved to forsake all th●●● Sins , and to live a new Life ; and th●●●fore if we would have the Belief of a Future Judgment make us good Men , 〈◊〉 must not only believe it , but affect o●● Souls with a great Sence of it ; which i● true of all the other Arguments and Motives of Religion , as well as of a Futur● Judgment . The proper Enquiry then here is , How we shall awaken and preserve such a po●erful Sence of Judgment in our Minds : Now the only general Direction , th●● can be given is , Frequently to Thin● and Meditate on a Future Judgment ; fo● nothing can affect our Minds but ou● Thoughts , which make the Object present , and give us a near View of it : 〈◊〉 it is in the Objects of Sence , the Eye affects the Heart , and excites and move● the Affections more than all the Arguments in the World : if we look stedfastly upon a terrible and frightful Object , it will strike Terrour into us ; if upon a pleasant and beautiful Object , it will excite Love and Delight ; if upon a miserable Object , it will affect us with a tender Compassion ; to see Men in great Want and Misery , will melt and open that Heart which was hardened and shut against all the Arguments and Motives to Charity : and long and frequent Consideration will have much the same effect on us , that Sight has : Judgment is a terrible thing to bad Men , and if they would but seriously think of it , it would terrifie them ; if they would but imagine sometimes , that they heard that last-Trumpet sound , which will awaken all-Mankind , and raise them out of their Graves , and summon them to Iudgement ; that they saw the Son of Man descend from Heaven , attended with his mighty Angels , to execute Vengeance on all them who know not God , and obey not the Gospel of our Lord Iesus Christ ; that they saw the Earth all in flames about them , and Hell opening her Mouth wide to receive them ; that they saw the Books opened , and those Sins recorded which they had forgot , and the Secrets of their Hearts disclosed ; and that they heard that terrible Sentence , Go ye cursed into everlasting fire , prepared for the Devil and his Angels ; do y●● think that any Man , who believes all this , and would suffer himself seriously to think of it , could bear up against the Terrour of it ? or that with these Thoughts about him , he could court a Strumpet , or spend his Time in Revels and Excess , or Bl●spheme God , and Ridicule Religion , or Cheat his Neighbour , or Oppress the Poor and Fatherless , or Forswear himself ? No● we see this cannot be , as often as we see ● miserable Sinner whose awakened Conscience distracts him with all these Scenes and Images of Terrour . So that serious Consideration would make a Future Judgment very effectual to govern our Lives , but the great Difficulty of all is to bring Men to consider : and yet one would think it impossible , that a reasonable Creature should not consider , that he must be judged : But so it is , and there is no disputing against Experience ; and yet it is so dangerous and fatal a Neglect , that it concerns us to enquire into the Causes and Remedies of it ; for could we Cure this , it would quickly Reform the World , give a new Resurrection to Piety and Vertue , and secure Men from the Danger and Terrours of a Future Judgement . Now there are two apparent Causes of this , 1. That the Thoughts of Judgment are very uneasie and troublesome , and that makes Men afraid and averse to think of it . And , 2. that Judgment is out of sight , and they have nothing to mind them of it , and their Thoughts are so taken up with other matters , that they forget it , unless they happen to hear a Sermon about it , or some accidental mention of it ; which when they return to their worldly Affairs and Business , they quickly forget again . 1 st , Men are very apt to avoid all Thoughts of Judgment , because they are very uneasie and troublesome : they startle at the mention of it ; at least do not love to talk too long , nor think too seriously of it ; for it awakens their Consciences , and makes them think what a sad Account they have to give , how many things they have done , and daily do , which they can never answer to God , when he comes to Judgment ; and therefore they choose to live quietly , without disturbing themselves with such terrifying Reflections , and the amazing Thoughts of what is to come . Now methinks it is no hard thing to convince thinking Men of the Danger and Folly of this , and to reconcile them to the Thoughts of Judgment : For , 1. To drive these Thoughts out of our Minds , though it may give us present ease , yet it will not mend our Accounts , nor prevent our being judged : God will judge us , whether we will think of being judged or not : were no Men to be judged , but those who think of it , there were as much reason to stupifie our Consciences , and never to think of Judgment , as there is for sick Men to take Opiates to sleep away their Pain and their Distemper together ; but this would be thought a very ill Remedy for their present Pain , were they to sleep away their Lives : and yet this is the Remedy these Men choose , to sleep away their Souls ; to sleep away the Fears of Judgment , till Judgment awakens them and their Fears , never to sleep more . 2. How frightful soever the Thoughts of Judgment are , it will be infinitely more terrible to see and feel it : And there is no way to avoid that terrible Condemnation , but by thinking of it ; the Fear of Judgment , if once it thoroughly possesses our Souls , will conquer this World , disarm all its Terrours , discover its Cheats and Impostures , wash off its Paint and Varnish , pluck off its Vizard and Disguise , it will teach us to fear God , which is the beginning of Wisdom , the Guide of Youth , and the Counsellour of Age ; And would not any wise Man rather choose to preserve himself from Danger and Misery by fearing it , then to live without Fear , and to perish by his Security ? In this World Men love to know and see their Danger , that they may avoid it , how dismal soever the Prospect be ; and it is very unaccountable , that Men should choose rather to be damned , then to prevent it by a timely Foresight , and a prudent Fear and Caution . For , 3. that Fear of Judgment which is necessary to govern our Lives , and to prevent our final Condemnation , is not so amazing and terrifying as these Men apprehend it ; it is not the Fear of a Man who is going to Execution , but the Fear of Prudence , Caution , and Foresight , which makes Men wise and circumspect , but don't distract them : We have as many Demonstrations of this , as there are Men who govern their Lives under the Fear and Sence of a Future Judgment ; are there any Men in the World who live more chearfully than they , who converse more pleasantly with their Friends , and enjoy the Comforts of Life with greater innocence and freedom ? Do you find any Disturbance in their Looks , any symptoms of an uneasie and frighted Imagination ? and yet these Men all this while live under the constant Awe and Fear of Judgement : and therefore the Sence and Fear of Judgment is consistent with a constant Peace and Serenity of Mind . That which distracts and terrifies Men is not the constant Awe and Sence of Judgment , but the Condemnation of their own guilty Consciences , which threaten the Judgments of God against them ; and when Men apprehend themselves a falling into Hell , and fear their Case is hopeless and irrecoverable , it is no wonder if the very Pains of Hell take hold of them ; and not being able to bear these Horrors , they silence or stupifie their Consciences with the Noise , and Business , and Diversions , and Pleasures of this Life , and can never endure to entertain the least Thought of Judgment , and imagine that all who do , live a miserable life , are as melancholy and disturbed as they are , when they think of Judgment : but this is a great mistake ; it is their Guilt which makes the Thoughts of Judgment so terrible , and their not thinking of Judgment betrayed them to that Guilt , and nothing but a constant Sence of Judgment can now expiate their Guilt , and conquer their Fears by Repentance and a new Life : and as terrible as this is for the present , it is more desirable then to be damned . But would Men accustom themselves betimes to the Thoughts of Judgment , and govern their Lives under the sence of it , Judgement would never be terrible to them , no more then the Assize is to Men who have an Awe and Reverence for the Justice of their Country , and obey its Laws . Nay , 4. when we govern our Lives under the Awe of a Future Judgment , it is so far from being terrible , that it fills us with great and joyful Hopes ; for when God judges the World , he will reward good Men , as well as punish the wicked : and if the Fear of a Future Judgment makes us truly and sincerely good , we shall long for the Day of Judgment , as the Husband-man does for the Harvest ; this will be our great Support and Comfort under all the Calamities of Life , and be a perpetual Spring of the most Sincere and Divine Joys . This may satisfie us , that there is no reason to be afraid to think of Judgment ; that to live under the constant sence of it , as it is the only way to make us truly good Men , so it will deliver us from all guilty Fears , support us under all present Troubles , and delight us with the hope and expectation of glorious Rewards . 2 ly , As for those who out of meer Carelesness and Inconsideration , never think seriously about a Future Judgment , who imploy all their Thoughts about present and sensible Objects , but do not concern themselves about what is absent and unseen , or think very seldom , and very coldly and transiently of it , it is a Wonder to me , how Men need be put in mind of a matter of such vast concernment and importance to them , as a Future Judgment is : Does not the Happiness of your immortal Souls depend on it ? Is it possible to conquer the Temptations of this World , to resist the Solicitations of the Flesh , the Courtship of Riches and Honour , those gilded Vanities of this Life , without remembring , that for all these things God will call us to Judgment ? Methinks Men should as soon venture themselves in a rocky and tempestuous Sea , without Rudder , or Pilot , or Compass , or Ballast , or Anchor , as to think to pass safe through this World without a constant Awe and Sence of a Future Judgment . Such Men are very careless of their Souls , and they must lose them ; for they will never get safe to Heaven ; they can never give a good account to God when he comes to Judgment , who never think of any account they are to make . But besides this , as one would think , that a Future Judgment is of that great moment , that no Man , who is at all concerned for his future Happiness , could suffer it to go out of his Mind ; so there is little reason in this case , to complain of want of Monitors ; for though we do not see the Judgment-Seat , and all the awful Solemnities of Judgment , and it is impossible we should , for it is not yet , yet there are a thousand things to put us in mind of it ; and if it be possible to us to forget a matter of such consequence without something to refresh our Memories , and to renew the impression of it , I shall briefly hint to you some things which occur every day , and are very familliar Emblems of Judgment , and desire you to unite the Thoughts of a Future Judgment to them ; that when you see the one , you may think of the other ; which will be a kind of artificial Memory , when you find the Notes and Characters of Judgment so frequently presented to you . As to give you three or four familliar Instances of this , which you may very easily multiply : When you are so busie and careful in keeping your Books , and casting up your Accounts , and ballancing your Gain and your Loss , and observing how your Stock increases or decays , can you forbear thinking , that you have a greater and more concerning Account than this , the Account of your Life and Actions ; which if you do not keep , God does , he has his Records of them , and will produce his Books at the Day of Judgment , and judge you out of them . When you call your Servants or Stewards to an Account , how they have improved or embezled your Goods , whether they have hid their Talent in a Napkin , or traded with it , and gained five or ten Talents ; you should remember , that you also are but God's Stewards , and must give an Account of your Stewardship , and either shall be Stewards no longer , but be turned out of your Master's Service , and punished for your Negligence , or shall receive a Reward proportionable to your Diligence and Gain . When we correct our Children or Servants for their Idleness , Disobedience , or any other Miscarriage , or reward their Diligence and Vertue , can we forget , that we have a Father and a Master in Heaven , who curiously observes all our Actions , and will judge , will reward and punish us according to our Works . When we see at Harvest the Wheat gathered into the Barn , and the Weeds neglected or burnt , should it not mind us what a difference God will make between good and bad Men at the Day of Judgment ; that though they live intermixed in this World , they shall be parted then ; good Men received into Heaven , where God dwells , and bad Men banished into outward Darkness , where there is Weeping , and Wailing , and Gnashing of Teeth for evermore . The awful Solemnities of Humane Judicatures , the Judge sitting on the Bench , the Malefactor arraigned at the Bar , the Jury , the Witnesses , the Tryal , Condemnation , Sentence , Execution , are lively Emblems of a Future Judgment , and methinks should mind Judge , and Juries , and Witnesses , and Spectators of it . I have mentioned these few Instances , because they are common and familiar , and Scripture-Representations of a Future Judgment , and so often occur , that if we would but as often think seriously of a Future Judgment , we should soon attain an habitual Sence of it : And possibly my applying them to this purpose now , as little an Observation as it may seem , may make you think of your great Account , when you are casting up your Books , or reckoning with your Workmen , or taking an Account of your Stewards and Servants ; and if it should , I shall have my end , and you will find the benefit of it . But there is one thing which is naturally apt to mind us of a Future Judgement , and I am sure always ought to do so , and is of very near and present concernment to us at this time ; and that is , When the judgments of GOD are in the earth , for then as the Prophet Isaiah tells us , the inhabitants of the world will learn righteousness , 26 Isaiah 9. I have already observed to you , that the Examples of a just and righteous Providence , which governs this World , are a good Proof of a Future Judgment ; for it is an argument , that God does take notice of the Actions of Men , and concerns himself in the Government of the World ; and then we have no reason to question , whether he will judge the World. And when God is actually executing Judgments on the World , when he is a judging Kingdoms and Nations , when he has unsheathed the Sword , and made it drunk with Blood , when the Desolations of flourishing Countries , the Burning of Towns and Cities , the lamentable Slaughter of infinite numbers of People , do so loudly proclaim the Wrath and Displeasure of God , those who han't a great , and awful , and terrible Sence of Judgment , will never be awakened , but by the sounding of the last Trumpet . It is this , that makes the Judgments of God so effectual to Reform the World , not meerly the Fears of present Sufferings , of those Temporal Evils and Calamities , wherewith God punishes Sinners , but that by these visible Tokens of God's Anger , by the present sensible Effects of his Justice and Power , Men are rouzed and alarm'd into a Consideration of future Vengeance . We extreamly weaken the Argument from present and sensible Judgments , when we urge it no further , then to perswade Men to reform their Lives to remove those Judgments which are upon them ; this is an additional Argument , to reform our Sins to save our Country from Ruin ; but those who will not reform their Sins to save their Souls , will never part with them to save a Nation : and therefore the true force of the Argument , resolves itself into a Future Judgment : God has begun to punish us already in this World for our Sins , and unless we repent , we must not hope to escape so ; these Temporal Sufferings are but a Summons to Judgment , and it may be are intended to remove us presently into the other World , to receive our Reward : The Axe is now visibly laid to the root of the Tree ; and every Tree which bringeth not forth good Fruit , is hewen down , and cast into the Fire . And the visible Execution of GOD's Judgments upon the World , will certainly mind us of a Future Judgment , and give us a feeling sence of it ; as it gives us a present and sensible View of God's Justice and Power , and a nearer Prospect of it . 1. It gives us a present and sensible View of God's Justice and Power : And that though he be very good and merciful , he is very righteous too , and very severe in his Judgments ; that though he be gracious and merciful , slow to anger , and of great kindness ; yet he will not always spare , but will awake to visit the heathen , and will not be merciful to any wicked transgressors , 59 Psal. 5. When we see what Desolations God makes in the Earth , how his Judgments like a sudden and mighty Torrent overflow a secure and happy Country , sweep away the Inhabitants of it , or transplant them into foreign Nations , to beg their Bread among Strangers ; when we see how he sounds an Alarum to War , and sets Kingdom against Kingdom , and every Man's Sword against his Brother ; when we observe with what an impartial Hand he strikes , that there is no Country , no People , no Religion escapes ; that he makes Ambition and Covetuousness correct Superstition , and Superstition chastise the Coldness and Formality , the loose and licentious Lives of more Orthodox Christians ; I say , when we see such things as these in the World , shall we not fear and tremble before that just and righteous Judge ? Can we forget that GOD will judge the World in Righteousness , when we see already such terrible Executions , which are onely Preludiums to a Final Judgment . 2. These present and visible Judgmen● give us a nearer Prospect of a Futur● Judgment , and Judgment will more se●sibly affect us , the nearer we see it : Not that such Judgments as these prove , that the Final Judgment is near at hand ; fo● the Records and Histories of former Ag● give us an account of very terrible Judg●ments which God then executed upon the World ; and yet we see the Final Judgement is deferred , and we know not ho● long it may be deferred still : but though the general Judgment may be a great way off , yet our particular Judgment may be very near ; God may quickly cut us off , and put an end to our Account , and when the Judgments of God are in the World we have reason to expect it , at least so far , as to be prepared for it : Proxi●●●ardet Vcalagon ; when we see the Judgements of God sweep away so many Thousands round about us , who not long since , lived as secure and unconcerned for Danger as we do ; when we see the Clouds hover and rowl about the Heavens , charged with Thunder and Tempest , Who knows where the Storm will break next , and who shall feel the Violence of it ? And therefore the Judgments of GOD , which are in the Earth , will give all considering Men , such a present Sence of a Future Judgment , as a threatning Sickness will do : Present Judgments may suddenly cut us off , and send us into the other World unprepared for a Final Judgement ; and there is no preparing for it there , and then these present Judgments may prove Final to us . So that those , who live in such an Age as this , will be utterly inexcusable if they forget their Account , which they have such terrible Admonitions of : let us make this use of present Judgments , to awaken a more lively and vigorous Sence of a Future Judgment in us ; and that will make us good Men , and secure our Eternal Happiness ; and is the best way to prevent any Publick Calamities of our Country , which we may fear , or to preserve ourselves from being involved in them . CHAP. II. Concerning the Time of Iudgment . SECT . I. Concerning a Particular Iudgment at the Time of every Man's Death . II. LET us now consider the Time of Judgment , God hath appointed ● day , wherein he will judge the world i● righteousness . Now this plainly refers to that General Judgment , when all Mankind shall be summoned before the Tribunal of CHRIST , to be judged according to their Works . But before I speak to this , it will be necessary to take notice of what we commonly call a Particular Judgment , which is supposed to pass upon all Men , as soon as they go out of these Bodies . The received Opinion is , That when any Man dies , he is immediately called to Judgment , and receives his Final Sentence , which is immediately executed on him ; that a bad Man is sentenced to Hell , and sent immediately thither ; that a good Man is received into Heaven , and enjoys the Beatifick Vision , from the time of his going out of this Body . But I must confess , this has always appeared a great Difficulty to me ; we live in such an inquisitive Age , as will not allow us to affirm , what we cannot prove , and indeed no honest Man ought to do so : for it forfeits any Man's Authority , and weakens the Credit of Religion , when that which has no proof , or at best is very uncertain , is taught with as great assurance , as that which is most certain and unquestionable in Religion : and yet no wise Man will oppose and contradict a received Doctrine , though he were satisfied it were a Mistake , when there are no evil Consequences attend it : For my part I must honestly profess , that I neither dare affirm , nor deny this Particular Judgment in the sence in which it is commonly understood ; for there are some Passages in Scripture , which seem to look both ways , and since I cannot decently avoid saying something of it , I shall fairly represent to you , what Intimations there are in Scripture about this matter ; for there is no other way of knowing this ; and I dare teach no more than what the Scripture teaches . 1. Now in the first place , thus much is very plain in Scripture , that good Men when they die , are translated to a place of Ease , and Rest , and Happiness ; and bad Men to a place of Misery and Punishment : which I suppose is what Men mean by a Particular Judgment : for this is a kind of Judgment , tho' it be not performed with all the pompous Solemnities of Judgment , to allot Men their different states of Life , according as they have behaved themselves in this World. The Parable of Dives and Lazarus is very express to this purpose , 16 Luke 19 , &c. There was a certain rich man , which was cloathed in purple and fine linnen , and fared sumptuously every day . And there was a certain begger named Lazarus , which was laid at his gate full of sores . — And it came to pass that the begger died , and was carried by the Angels into Abraham's bosom : the rich man also died , and was buried . And in hell he lift up his eyes being in torment , and seeth Abraham afar off , and and Lazarus in his bosom . That this relates to the state of good and bad Men immediately after Death , is very evident , especially from that Request which the rich Man made to Abraham , to send Lazarus to his Father's House , For , saith he , I have five brethren ; that he may testifie to them , lest they also come into this place of torment . Which shews , that Lazarus was in Abraham's Bosom , and Dives tormented in Hell , or Hades , while his Brethren were living and revelling on Earth ; and therefore this can't relate to a General Judgement , but signifies , that State they entred into , as soon as they died : and though what is generally said , that we must not argue from Parables , is very true , as to particular Circumstances of the Story , which are the Ornaments and Embellishments of Parables ; yet it is as true , that we must argue from the principal Scope and Design of them ; and then we may certainly conclude from this Parable , that good and bad Men as soon as they die , are in a State of Happiness and Misery ; otherwise there is no Foundation for this Parable : for why should one be sent from the Dead to inform the Living , what Punishments bad Men suffer in the next World , if they suffer nothing till the Day of Judgment , which is not yet : for in this case such a Messenger could not be an Eye witness of the Punishment of Sinners , which is the only thing that is supposed to give such Authority to his Testimony . I do not remember any other such express Text for the immediate Punishment of Sinners , as soon as they go out of these Bodies , and one such Text as this is enough ; but there are many Texts to prove , that good Men when they die , go immediately into a State of Happiness ; not only Lazarus was carried by the Angels into Abraham's Bosom , but Christ promised the Thief upon the Cross , that that day he should be with him in Paradise ; and St. Paul tells us , That to be at home in the body , is to be absent from the Lord ; but when they are absent from the body , they shall be present with the Lord : That is , when they die , when they go out of these Bodies , they shall go to Christ , 2 Cor. 5.6 , 8. and this made it so difficult a Choice to St. Paul , whether he should desire to live or die ; by living he might do great service to the Church ; and therefore he was very well contented to live ; but if he departed , he should be with Christ , which is best of all : For I am in a strait between two , having a desire to depart , and to be with Christ ; which is far better : Nevertheless , to abide in the flesh , is more needful for you , 1 Phil. 23 , 24. And it is universally pronounced , Blessed are the dead which die in the Lord , from henceforth : Yea , saith the Spirit , that they may rest from their labours ; and their works follow them , 14 Revel . 13. This evidently proves , that good Men shall be happy , as soon as they die , and besides the express Authority of our Saviour in the Parable of Dives and Lazarus , the reason of the thing proves , that bad Men must be miserable , that as the Happiness of good Men commences with their death , so must the Miseries of the Wicked . Bad Men indeed many times live very happily in this World , for this is the time of God's Patience , while he waits to be gracious , not being willing that any should perish , but that all should come to repentance : but the Day of Grace ends with this Life ; the next World is for Retributions ; we must there receive according to our Works : and therefore though we should suppose that the perfect Rewards of good Men , and the perfect Miseries of the wicked , should be deferred till the Day of Judgment , when the final Sentence shall be pronounced , which shall bestow Heaven upon good Men , and condemn the wicked to Hell , yet the Punishment of bad Men must begin when they leave this World , because God's Patience is then at an end ; and the Rewards of good Men must begin too , because their Work and Labour is at an end . And this has been the universal Belief of Mankind , who have believed a future State ; though they knew nothing of a General Judgment , when all Mankind should be summon'd before God's Tribunal , yet they all believed , that when bad Men died ; they immediately went to a place of Punishment , and good Men to Elysium , a place of Rest and Happiness : for if we shall be rewarded and punished in the next World , for what we have done in this , it is natural and reasonable to think that our Rewards and Punishments shall begin as soon as we go into the next World. 2. And yet we read of no other formal Judgment , but that great and general Judgment , when the Son of Man shall descend from Heaven , with a glorious Retinue of Angels to Judge the World : if we examine all those express Declarations of Christ and his Apostles , concerning Judgment , or those Parables of our Saviour which relate to it , we shall plainly find , that they concern the last and general Judgment : It is in that day , which relates to a certain determined Day of Judgment , that many shall say unto him , Lord , Lord , have we not prophesied in thy Name ? 7 Matth. 22. It is at the end of the World , when the Angels shall separate between the Wheat and the Tares , between the good and bad Fish , which were taken in the same Net , 13 Matth. It is when the Son of man shall come in the glory of his Father , with his Angels , that he shall reward every man according to his works ; 16 Matth. 27. that is , as St. Paul speaks , when the Lord Iesus shall be revealed from heaven , with his mighty Angels , in flaming fire , taking vengeance on them that know not God , and obey not the gospel of our Lord Iesus Christ , 2 Thess. 8 , 9. God hath given him authority to execute judgment , because he is the Son of man. And when he must do this , he tells us , The hour is coming , in the which all that are in the graves shall hear his voice , and shall come forth , they that have done good , to the resurrection of life ; and they that have done evil , to the resurrection of damnation , 5 John 27 , 28 , 29. And in his account of his Judging the World , he tells us , When the Son of man shall come in his glory , and all his holy Angels with him , then shall he sit upon the throne of his glory . And before him shall be gathered all nations ; and he shall separate them one from another , as a shepherd separateth his sheep from the goats , 25 Matth. 31 , 32. Then it is , when the Man who travelled into a far Country returns , and calls his Servants to an Account , how they have improved their Talents , v. 14 , &c. Christ is the only Judge of the World , for all Judgment is committed to the Son , and he does not judge the World till his second Appearance , till he returns in the Glory of his Father , with his Angels . The Apostle to the Hebrews indeed tells us , It is appointed unto men once to die , and after death the judgment ; which might seem to intimate a particular Judgment of all Men , as soon as they die ; but he adds when this Judgment shall be in the next Verse , So Christ was once offered to bear the sins of many ; he died once for us , because we must once die ; and unto them that look for him shall he appear the second time , without sin , unto salvation : That is , he shall appear the second time to judge the World ; which shews that this Judgement after Death , is the general Judgement , 9 Heb. 27 , 28. And the truth is , if all Men have a final Sentence past on them , as soon as they go into the other World , it is very unaccountable , why Christ at the last Day shall come with such a terrible Pomp and Solemnity to Judge and Condemn those who are judged , and condemned , and executed already , as much as ever they can be . And therefore in the Parable of Dives and Lazarus , we have no mention of their being judged ; but Lazarus was carried by an Angel into Abraham's Bosom ; the Angels being ministring spirits , sent forth to minister for them who shall be heirs of salvation , 1 Heb. 14. Thus they minister to good Men in this World , and do a great many kind Offices for us , which we know not of ; and thus they minister to us when we go out of this World , and conduct us to a place of Ease and Rest ; carry us safe through the Crowds of evil Spirits which fill these lower Regions , into Abraham's bosom : but the rich man was dead and buried , and lift up his eyes in hell , or Hades , ( not Gehennah , ) which signifies the State of separate Souls , and it seems of wicked Souls , and was in Torment , but how he came thither ▪ it is not said : there is no notice given us of any Judgment which sat on him , or who carried him thither ; and therefore if we may guess by the Analogy of the Parable , as Lazarus was carried by an Angel into Abraham's Bosom , so Dives , having no good Angel to guard him , fell into the hands of wicked Spirits ; for the Devil is the Prince of the Power of the Air ; the great Tempter of Men while they live , and their Tormenter when they die : whoever is so far rejected by God , as to be delivered up to the power of wicked Spirits , without any restraint on their Malice and Cruelty , as wicked Men are , when they die , need no other Punishment till the Day of Judgement , when they together with the Devil and his Angels shall be cast into utter Darkness , where there is weeping , and wailing , and gnashing of Teeth for ever more : We know what cruel Tyranny the Devil exercised upon the Pagan World , who so devoutly worshipped him ; and what then must the Case be of those wretched Souls ▪ who are delivered to him by God as their Jaylor and Tormentor , till the Day of Judgment : I will not say this is the Case , though it seems no improbable Account o● it ; but if it be ( and thus it may be , before Christ comes to judge the World , ) you must all confess , that to have the Devil for our Tormentor , is the very next degree to being tormented with the Devil and his Angels . But yet this is not a final Judgment , the last Sentence is not pronounced against them ; and though I doubt not , but most bad Men as certainly know what their Doom will be , as the Devils themselves do ; yet there is reason to think , that some bad Men ( as bad Men , we see , are very apt to flatter themselves with vain Hopes in this World , and may do so in the next , for ought we know , ) are still in hopes of finding Mercy at the Day of Judgment , when Christ comes to judge the World : for if they knew themselves under a final and irreversible Sentence , there can be no account given , why at the last Day they should put in any Plea for themselves , or sue for Mercy , and yet thus our Saviour represents it : In that day many will say unto me , Lord , Lord , have we not prophesied in thy name ? and in thy name cast out devils ? and in thy ●ame done many wonderful works ? And then will I profess unto them , I never knew you : depart from me ye that work iniquity ; Matth. 22 , 23. And thus in the Description of the last Judgment , when he shall say to them on the left hand , Depart from me , ye cursed , into everlasting fire , prepared for the devil and his angels . For I was an hungred , and ye gave me no meat : I was thirsty , and ye gave me no drink : I was a stranger , and ye took me not in : naked , and ye clothed me not : sick , and in prison , and ye visited me not . Then shall they answer him , Lord , when saw we thee an hungred , or a thirst , or a stranger , or naked , or sick , or in prison , and did not minister unto thee ? 25 Matth. 41 , 42 , 43 , 44. Now it is not imaginable , that these Men at the last Day of Judgment , should make any of these Plea's , had they been judged , and condemned , and the final Sentence passed on them before . The sum is this : That Mankind shall not be finally judged , till Christ comes to judge the World ; but yet good Men are in a State of Happiness , and bad Men in a State of Punishment and Misery : that very good Men , as they are happy at present , so they have the joyful Expectations of the Day of Judgment , when they shall be finally rewarded , and received into the immediate Presence of God in Heaven ; and that very bad Men , besides the Miseries which they at present suffer , have the terrible Prospect of a Future Judgment , when they know they shall be condemned to endless Miseries . 3. There is this farther to be added , That according to that account the Scripture gives us of this matter , though bad Men shall be miserable , and good Men happy , as soon as they go out of these Bodies ; yet bad Men shall not be condemned to Hell , nor good Men received into Heaven , till the Day of Judgment . There is no great difficulty in proving this , since the Rewards of good Men , and the Punishments of the wicked , that is , their final Rewards and Punishments , or Heaven or Hell , are throughout the New Testament referred to the Day of Judgment : This our Saviour expresly tells us , 13 Matth. 41 , 42 , 43. The Son of man shall send forth his angels , ( that is , at the end of the World , v. 39. ) and they shall gather out of his kingdom all things that offend , and them which work iniquity ; and shall cast them into a furnace of fire : there shall be weeping and gnashing of teeth . Then shall the righteous shine forth like the sun , in the kingdom of their Father . But there is no need of any other Proof of this , but that at the Day of Judgment good Men shall be received into Heaven , and bad Men condemned to Hell , 25 Matth. And if good Men were in Heaven before , it is very strange , that they should be brought out of Heaven to be judged , and to be received into Heaven again , with greater Authority and Solemnity ; and if bad Men were in Hell before , it seems as strange , that they should be fetched out of Hell , to be more solemnly condemned thither again : this would be thought a very odd kind of Proceeding among Men ; and we have no reason to suspect this of GOD's Judgment . As for bad Men , they are to be cast into the Fire prepared for the Devil and his Angels ; and therefore it is not likely they should be cast into this Fire , before the Devil himself is ; and yet the Scripture assures us , that at present he is the Prince of the Power of the Air , the Spirit that now worketh in the Children of Disobedience , 2 Eph. 2. And St. Peter tells us , That God spared , not these angels that sinned , but cast them down into hell , and delivered them into the chains of darkness to be reserved unto judgment , 2 Pet. 2.4 ▪ which is very ill translated , for if they were cast down into Hell , how are they reserved for the Day of Judgment ? for what worse Judgment can they undergo than to be cast into Hell ? But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , casting them down into Chains of Darkness , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only to cast down ; that is , those Angels who formerly inhabitated the AEthereal Regions , where there was perpetual Light , were for their Sin cast down into this darksome Region of Air , where the clearest Light is Smoke and Darkness in comparison with those brighter Regions from whence they fell , ( for the Devil is the Prince of the Power of the Air , ) and they are called Chains of Darkness , because by the Decree of God , they can go no farther , cannot ascend higher to those Regions of Light again ; and here they are reserved till the Judgement of the last Day . While our Saviour was on Earth , it is plain , that these evil Spirits were not confined to Hell , for they possessed the Bodies of Men , and very much complained that Christ came to torment them before their time , 8 Matth. 29. They knew it seems there was a time of Torment appointed for them , but it was not yet : and yet there was then some place of Confinement for them , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Deep , whatever that signifies , whither they were unwilling to go ; and therefore when Christ cast them out of the Man , whom they had long , and furiously possessed , they beg of him , that he would not command them to go into the Deep , 8. Luke 31. I shall only observe farther , That the Devils are said to believe and tremble : Now what is it they believe , and what is it they tremble at , but the last Judgment , and that terrible Condemnation , which they then expect ? and therefore they are not under it yet ; for Faith respects what is absent and future , and Fear does not respect what we suffer at present , but what we expect . But these are great Mysteries , which we cannot now understand ; but thus much we do understand , that if these fallen and apostate Angels have not yet received their final Punishment , but are only reserved in Chains of Darkness , till the Judgment of the great Day ; there is less reason to think , that wicked Men , who are to be punished with the Devil and his Angels , should immediately go to Hell , as soon as they go out of these Bodies : and therefore whatever is meant by those Flames wherein Dives was tormented , it is not the last Fire prepared for the Devil and his Angels . As for good Men , those Expressions of Scripture , of their going to Paradise , especially of their going to Christ , or being present with the Lord , seem to bid very fair for their going directly to Heaven , where Christ is ; but the Primitive Christians understood them otherwise : that Paradise and Abraham's Bosom was a place of Ease and Happiness , but not Heaven ; that no Man ascends into Heaven , till after the Resurrection , which Ireneus and Tertullian prove from the Example of Christ , to which we must be conformed ; for Christ himself did not ascend into Heaven till after the Resurrection ; but as his Body rested in the Grave , so his Soul went into the State of Souls departed , and when he arose again , then he ascended into Heaven ; and thus they say we must do also . When we die , our Souls shall live in those places which God has prepared for separate Souls , and when we have re-assumed our Bodies , we shall be admitted into the highest Heavens , whither Christ is ascended : and this seems very reasonable , that we should not ascend into Heaven , into the immediate Presence . of God , which signifies our perfect Reconciliation to him , without our Bodies ; the want of which is an argument of our Apostasie , and his Displeasure ; and all the Marks of his Displeasure ought to be removed , before we appear in his immediate Presence . But is not Christ in Heaven ? and how then can good Men be present with the Lord after Death , if they do not immediately ascend into Heaven ? Now as for this they tell us , That the Souls of just Men in Paradise , have the sight and conversation of Angels and Archangels , and the Vision , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our Saviour , which , they think , is what is meant by being present with the Lord : though they did not affirm , that no good Men did immediately ascend into Heaven when they died ; but expressly taught , that all Martyrs did , who died for the Name and Religion of Christ : and this was the thing , which made them in that Age so fond of Martyrdom , that they thought all Martyrs ascended directly into Heaven : And if they could have proved this , as it is plain they believed it , that Martyrs did immediately ascend into Heaven , and that other Christians did not , who would not have coveted to die a Martyr ? Thus I have very fairly and truly represented this Matter , and that no Man , who has not so carefully considered this , may take Offence at it : I shall 1. shew you , how useful this Doctrine is at this time . And 2. that it gives no discouragement to Vertue , nor any encouragement to Vice. 1 st , As for the first , we may consider , In the first place , That in such an Age as this , wherein we have to deal with so many Atheists and Infidels , we ought to take care to make Religion reasonable and intelligible ; for if we do not , they expose it to Scorn and Ridicule , and both harden themselves in their own Infidelity , and corrupt others ; and therefore we must take care of representing any thing absurdly and inconsistently : Now to say , that Men , who are already judged , and either condemned or absolved , and actually sent to Hell or to Heaven , should be solemnly judged over again , and condemned again to Hell , or advanced to Heaven , sounds oddly to such Men ; but if the Scripture does not expresly teach such a Doctrine , we are at liberty not to teach it , especially if we can give another Account of it , which seems as agreeable to Scripture , and more agreeable to the Reason and Understanding of Mankind . 2. Some there are , who observing , that Mankind shall not be judged till the Day of Judgment , conclude that there is no intermediate State , but that the Soul sleeps with the Body , till the Day of Judgment . A very Foolish and Unphilosophical Opinion ; for we may as reasonably think , that the Soul dies , as that it sleeps in a state of Separation : if the Soul be a spiritual Substance , distinct from the Body , it may live and act without it ; and it is as easie and reasonable to defend the Mortality of the Soul , as its sleeping ; for if the Soul must sleep , when it is separated from the Body , it must sleep for ever , if it never be re-united to the Body again ; that is , it must live and die with the Body ; for such a sleep as this , is not meerly an Image of Death , but Death it self . But from what I have now discoursed , it appears , that though there be a great distance between Death and Judgment , yet the Soul does live and act is happy or miserable in the mean time . 3. This Notion does very great Service also against Popery : For , 1. it gives an account of a middle State , without Purgatory . This has greatly imposed upon unlearned Men , that the Advocates of Popery have proved from the Ancient Fathers , that they owned a middle State , which was neither Heaven nor Hell ; and then presently conclude , that this must be Purgatory . Now it is very true , the Ancient Christians did own a middle State between Death and Judgment , which was neither Heaven , nor Hell , but yet never dreamt of a Popish Purgatory : they believed bad Men were in a State of Punishment , as soon as they left these Bodies , but not in Hell ; and that good Men were in a State of Rest and Happiness , but not in Heaven ; but they never thought of a place of Torment to expiate the Temporal Punishment due to Sin , when the Eternal Punishment is remitted , which is the Popish Purgatory , and the most barbarous Representation of the Christian Religion , though the most profitable too , to the Church of Rome , that ever was invented . 2. This utterly overthrows the Worship of Saints in the Church of Rome ; at least of all Saints , who were not Martyrs ; for Saint-worship is founded on this Belief , that these Saints when they die , are received into Heaven , into the immediate Presence of God , and therefore can there powerfully intercede for us ; but if these Saints are not yet received into Heaven , nor shall be , till the Resurrection , which was the Faith of the Primitive Christians , and seems very agreeable to the Doctrine of theGospel , as I have now shewn you , then there is an end of the Worship and Inter●ession of Saints . 2 dly , This Doctrine neither discourages Vertue , nor encourages Vice : I cannot indeed say , but that Heaven is a much happier place then Paradise , and therefore it is more desirable for good Men , when they die , to go directly to Heaven then to Paradise : but yet it is a sufficient encouragement to the exercise of the most perfect Vertues , that as soon as we die , we shall be carried by Angels into Abraham's Bosom , or into Paradise ; a place of perfect Ease and Rest , and as perfect Happiness as can be enjoyed out of Heaven : such a Paradise , where holy Souls dwell , Patriarchs , Prophets , Apostles , Martyrs , and Confessors , with Heaven at the end of it , is a sufficient , an abundant , Reward , for all the most difficult and laborious Services of this Life : that Heaven is not yet , is no greater Discouragement , then that we shall not rise from the Dead till the Day of Judgment , that we shall not have our Bodies again till they are awakened by the last Trumpet ; Bodies which will be bright and glorious as the Sun , which will rise with eternal Youth , and Strength , and Beauty : this is a much greater Happiness , then to live either in Paradise or in Heaven , without our Bodies ; but this we must stay for , and so we may for Heaven , and we may be very well contented to wait for Heaven , and for the Resurrection of our Bodies , in Paradise : when we are as happy as Paradise can make us , we may very patiently expect the full Completion of our Happiness in the Resurrection of our Bodies , and our Admission into the highest Heavens , to the immediate Throne and Presence of God. Thus though Hell is a place of the most perfect Torment and Misery , for it is the Fire prepared for the Devil and his Angels ; and therefore it is much more formidable for Sinners to drop immediately into Hell when they die , then to suffer any other State of Punishment , between Death and Judgment ; yet he is a very unreasonable Man , who does not think the Day of Judgment time enough to be condemned to Hell , and who does not think it Misery enough to fall under the Power of evil Spirits in the mean time : If God thinks this Punishment enough , methinks Sinners should ; and those who cannot fear Hell at the distance of the Day of Judgment , will not fear Hell , tho' it were no farther off than Death : those who are not afraid of being tormented as Dives was , when they go out of these Bodies will not fear Hell , though we allow Hell to be a State of more perfect Misery . I am sure Dives thought those Torments so great , that they were sufficient to have made his Brethren true Penitents , had they known what they must suffer for their Sins , as soon as they die : and those who will not allow , that bad Men are immediately condemned to Hell , as soon as they die , yet must allow , that they may be tormented as Dives was : In short , if wicked Men do not drop into Hell as soon as they die , yet they shall be condemned to Hell at the Day of Judgment , and in the intermediate State between Death and Judgment , shall suffer all those unknown Miseries which are prepared for wicked Souls , till the Day of Judgment : and those who will not be perswaded by this , will live and die in their Sins , though you could convince them , that they shall drop into Hell as soon as they die . SECT . II. That the Day of Iudgment is appointed . HAving thus considered the State between Death and Judgment , let us now more strictly consider the Time of Judgment ; and here are several things to be observed and explained : I. That the Day of Judgment is appointed : He hath appointed a day wherein he will judge the world . II. That this is a General Day for the Judgment of the whole World. III. That this Day of Judgment will be at the End of the World. I. That the Day of Judgment is appointed : He hath appointed a day wherein he will judge the world . This is a matter of pure Revelation , and can be known no other way ; for though we have great evidence from Reason , that God will judge the World , yet to appoint a Day is a free Act of God's Wisdom and Counsel , and this must be learnt from Revelation ; and we cannot have a more express Revelation for any thing , than we have for this ; for St. Paul tells us in plain words , that God hath appointed a Day to Judge the World : and our Saviour in express words several time refers to this Day , as appointed and determined by God : In that day many shal say unto me , Lord , Lord , have we not prophesied in thy name ? which refers to some certain Day , 7 Matth. 22. And the hour is coming , in the which all that are in their graves shall hear his voice , 5 John 28. And of that day and hour knoweth no man , no , not the angels of heaven , but my Father only , 24 Matth. 36. Which plainly signifies , that the Day is determined and fixed , because God knows when it shall be ; that is , he knows when he has appointed it : and if it were not appointed , it had been no great wonder , that neither Men nor Angels know it . Now this Consideration , that God hath appointed a Day , wherein he will judge the World , is not without its Use : For , 1 st , This proves the Certainty of a Future Judgement , that the Day of Judgement is appointed : For we cannot think , tha● God would appoint a Day to judge the World , unless he absolutely resolved to judge it . 2 ly , This answers the Objection against a Future Judgment from the long Delays of it : This St. Peter tells us , would be a great Objection in the last Days , or towards the end of the World , 2 Pet. 3.3 , 4. Knowing this first , that there shall come in the last days scoffers , walking after their own lusts , and saying , Where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were from the beginning of the creation : That is , consider how old the World now is , and how long Mankind have been frightned with the Fears of Judgment ; many Ages and successive Generations have lived in expectation of it , but it is not yet , nor any more signs of it , then when the World was first made ; and since it has been so long expected to no purpose , it is time to despise such vain and groundless Fears . This ought to be plainly and fully stated , for we live in the last Days , and have many of these Scoffers already among us : 1. But if GOD have appointed the D●y of Judgment , it is a very foolish Argument , to say , that he will not judge the World , because he has not done it yet , unless we could prove , that the Day appointed for Judgment is already past : God cannot be said to delay to judge the World , whe● the time he has appointed for Judgment is not yet come ; for to delay doing any thing , is not to do it in its proper season , when it is time to do it ; or when we resolved and determined to do it : and therefore no Man can say , that God delays to judge the World , unless he could tell , wha● Day God in his own infinite Wisdom appointed for Judgment . For , 2. That God appoints a long Day for Judgment , is no Argument , that he will not judge us . Thus it was in the Destruction of the Old World , a great while before God brought that Universal Deluge on them , but it came at last , and swept them all away ; as St. Peter observes , For this they willingly were ignorant of , that by the word of God , the heavens were of old , and the earth standing out of the water , and in the water : whereby the world that then was , being overflow'd with water perished . This general Destruction of the Old World by Water , is reason enough to believe God , when he threatens to destroy it again by Fire ; For the heavens and the earth which are now , by the same word are kept in store , reserved unto fire against the day of judgement , and perdition of ungodly men , 5 , 6 , 7. It was a great while before God destroyed the Old World ; and though this second Destruction by Fire is deferred much longer , it will come in its appointed time . 3. For what seems a very long time to us , is not so to God , as the same Apostle tells us , One day is with the Lord as a thousand years , and a thousand years as one day . God is not affected with the succession of Time , nor its lingring delays ; and therefore is not in hast to judge the World , before the World is ripe for Judgment ; and when that is , he himself knows best . For to appoint a Day to judge the World , is a Work of great Wisdom and Counsel : Before God judges the World , it is fit for him to display all the various Scenes of Wisdom , and Goodness , and Power , and Justice in the Government of the World ; to exercise great Patience towards Sinners , and to make the utmost Experiments to reform them , as St. Peter tells us , The Lord is not slack concer●i●● his promise , ( as some men count slackness ) but is patient to us-ward , not willing th● any should perish , but that all should co●● to repentance , v. 9. 4. When God finally judges the Worl● ▪ he destroys this present Frame of Things as it follows in the next Verse , The day 〈◊〉 the Lord will come 〈◊〉 a thief in the night in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , and the earth also ▪ and the works that are therein shall 〈◊〉 burnt up . Now it does not become ● wise and a good God , to be hasty in d●stroying a World that he has made . And therefore to reconcile God's d●stroying the World with his Essential Attributes of Wisdom and Goodness , ther● are two things necessary : 1 st , The incorrigible Wickedness of Mankind . A wise Man will not immediately pull down a House he has buil● ▪ till he discovers some irreparable decay● in it : thus God justifies his Destructio● of the Old World from the Universal Corruption of Manners , and the incurable Wickedness of it : God saw the wickedne●● of man that it was great upon the earth , a●● that every imagination of the thoughts of his heart was only evil continually . And it repented the Lord that he had made man on the earth , and it grieved him at his heart . And the Lord said , I will destroy man , whom I have created , from the face of the earth , 6 Gen. 5 , 6 , 7. And this was the only reason , that could be given to justifie so universal a Destruction of Mankind , that they were universally wicked , excepting one righteous Family , which God preserved : and it seems very probable , that the general State of the World will be very wicked and corrupt before the final Destruction of the World by Fire ; for we can conceive no other reason , why God should finally destroy this World , but to put an end to the incurable Wickedness of Men. And this is the Account the Scripture gives us of it ; we find every-where a deplorable Description of the Wickedness of the last Days ; In the last days perillous times shall come : For men ( that is , the generality of Mankind ; ) shall be lovers of their ownselves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy , without natural affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good , traytors , heady , high-minded , lovers of pleasures more then lovers of God ; having a form of godliness , but denying the power thereof , 2 Tim. 3.1 , 2 , 3 , 4 , 5. Thus St. Iude tells us , There shall be mockers i● the last times , who should walk after their own ungodly lusts , v. 18. And St. Peter , as you heard , that in the last Days there shall be Scoffers , saying , Where is the promise of his coming ? And our Saviour himself plainly intimates what an universal Decay there shall be of Piety and Faith , when he comes to judge the World , Nevertheless , when the Son of man cometh ▪ shall he find faith on the earth , 18 Luke 8. Atheism and Infidelity shall greatly prevail in the World before the Day of Judgement : and by this as St. Iohn said long since , We know that is the last time . And this is one of the signs both of the Destruction of Ierusalem , and of the Day of Judgment , Then shall many be offended , and shall betray one another , and shall hate one another . And many false prophets shall rise , and shall deceive many . And because iniquity shall abound , the love of many shall wax cold . But he that shall endure to the end , the same shall be saved , 24 Matth. 10 , 11 , 12 , 13. And therefore the Destruction of this World by Fire , which is the Preparation to the final Judgment , is represented as an immediate Vengeance on the wickedness of that Generation of Men , who shall then be living on the Earth : though at the same time , the Dead shall be raised , and all ungodly men involved in the same ruin . The Lord Iesus shall be revealed from heaven with his mighty Angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Iesus Christ , 2 Thess. 1.8 . And 10 Hebr. 27. it is called a fiery indignation , which shall devour the Adversaries . So that one thing God has regard to in appointing the day of Judgment , is not to destroy the World , till the wickedness of Mankind is grown incurable , and past Remedy ; and till this is the state of the World , how much wickedness soever there be in it , it is too soon , for a wise and good God to destroy the World he made : But there seems , 2. to be something more than this , to justifie the final destruction of the World ; not only that the present race of Mankind is so universally corrupt , that they deserve to be universally destroyed , which was the case of the old World , wherein there was but one Righteous Family ; but that Mankind is thus incurably wicked after all the wise Methods of God's Grace and Providence to reform the World ; for then it is time to put a final end to the state of this World , and to the farther propagation of Mankind on it , and to Summon all Men to Judgment to receive according to their Works . This seems to be the reason why Noah's Flood did not put a final end to the World , and why God did not at that time call all Mankind to Judgment ; because tho' the wickedness of that Generation of Men was so universal and so incurable , that it justified their universal destruction , yet God had new Methods of Grace , and hidden Treasures of Wisdom in reserve for the reforming the World ; and therefore though he purged the Earth from its wicked Inhabitants , he did not think fit to put an end to the race of Men , but preserved Noah and his Sons in the Ark ( which was the only Righteous Family then living ) to propagate a new Generation of Men , whom he would try with new Methods of Grace ; the last and most admirable , and most effectual Method of Grace was reserved for the last Times ; the Mysterious Incarnation of the Son of God , and the Power of Gospel-Grace . And when this also shall have lost its effect , when Atheism and Infidelity , and all manner of Wickedness shall prevail , when the Church it self shall be over-run with Heresies , Schisms , and a meer external form of Religion without the power of it ; when Men shall walk after their own Lusts , when Faith shall fail , Iniquity abound , and the Lo●● of many wax cold , then the end is at hand ; God has then tryed what Mankind will prove , long enough , and it is time to put a period to this World , and to the race of Mankind , and call them all to Judgment : If what some learned Men teach be true , that the Letters , St. Iohn was commanded to write to the seven Churches of Asia , were Prophetick of the seven different states of the Christian Church , from the time of Christ till the end of the World , we find that the very last state of the Church , when Christ will spew her out of his mouth ; that is , when he will put a final end to the Church on Earth , is represented by the Church of Laodicea , 3 Revel . 14 , &c. And to the Angel of the Church of the Laodiceans write , these things saith the Amen , the faithful and true witness , the beginning of the Creation of God : I know thy works , that thou art neither cold nor hot ; I would thou wert cold or hot ; so then because thou art Lukewarm , and neither cold nor hot , I will spew thee out of my mouth . When a true Zeal and Concernment for the Faith and Practice of Christianity fails in the Church , and Atheism , and Infidelity , and all manner of Wickedness prevails in the World , these are ●resages of the near approach of a final Judgment . Now if this be a fair and reasonable account of the destruction of the World , and a Future Judgment , we need not wonder , that God has appointed so late a day for it : seven or eight thousand Years is no long time for the duration of the World ; especially when we have had such a terrible Example of God's Justice and Vengeance in the destruction of the old World already . We have reason to believe , that this World should never have been destroyed , but for the incurable wickedness of Mankind ; for nothing else can justifie the Wisdom and Goodness of God in destroying what he had made : God could have judged , and rewarded , or punished particular Men , without destroying the World ; but when Mankind is grown universally and incurably wicked , it does not become God to suffer this Earth to be an eternal Nursery of Atheists and Rebels against the Majesty of Heaven ; and this makes it necessary for God to destroy it ; but then the Wisdom and Goodness of God requires that this should be done with great patience and long-suffering , and after the disappointment of all the wise Methods of his Grace in reforming the World ; and then no Man can say that God has hitherto too long delayed the final Judgment ; some thousand years is no long tryal to save the World , and Mankind , whom he hath made , from final destruction . ( 1. ) And therefore let no Man laugh at a future Judgment , and final destruction of this World , as if it would never be , because it is not yet ; God is in no hast to destroy the World , but when he sees it ripe for Destruction , that is the day he has appointed for Judgment : Such Scoffers as these are certain fore-runners of that day , and unless there be still a new Resurrection of true Faith and Piety , ( which we hope for ) it cannot be far off : how long soever such Men may think God delays , yet their Iudgment lingreth not , and their Damnation slumbereth not , 2 Peter 2.3 . Let us all remember what our Saviour tells us , If that evil servant shall say in his heart , my Lord delayeth his coming , and shall begin to smite his fellow-servants , and to eat and drink with the drunken , the Lord of that servant shall come in a day when he looketh not for him , and in an hour that he is not ware of , and shall cut him asunder , and shall appoint him his portion with the Hypocrites , there shall be weeping and gnashing of teeth , 24 Matth. 48. It is no Argument that Judgment is a great way off , because Men are secure , and can laugh at the thoughts of it ; for the more secure the World is , the nearer it is to Judgment : the very day that Judgment shall overtake them , they shall least of all think of it , as it must needs be when the World shall be so over-run with Atheism and Infidelity ; and therefore the day of Judgment is said to come like a thief in the night , that is suddenly , and by surprize , when we are asleep , and secure , and least suspect it , 1 Thess. 5.2 , 4. 2 Peter 3.10 . As Christ threatens the Church of Sardis , 3 Revel . 3. If therefore thou shalt not watch , I will come on thee as a thief , and thou shalt not know what hour I will come upon thee . Thus 24 Matth. 37 , &c. Christ tells us , that the day of Judgment , or the coming of the Son of man , is like the days of Noah . For as in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that Noah entred into the Ark , and knew not until the flood came and took them all away , so shall the coming of the Son of man be . The like we have 17 Luke 26 , 27. to which he adds the destruction of Sodom ; Likewise also it was in the days of Lot , they did eat , they drank , they bought , they sold , they planted , they built , but the same day that Lot went out of Sodom , it rained fire and brimstone from heaven , and destroyed them all : even thus it shall be in the day , when the Son of man is revealed , 28 , 29 , 30. ( 2. ) This exactly agrees with what I have now discoursed , that God will not destroy the World , till the wickedness of Mankind is almost universal and incurable ; for if this be true , God cannot destroy the World , till Men are secure and fearless of Judgment ; that is , till they are such Atheists and Infidels , so immerst in sensual Pleasures , so given up to a Reprobate sense , that they have no thoughts of God , and another World , nor any concernment for a future Judgment . Till the generality of Mankind are come to this secure state , they are not so hopeless , nor so outragiously , and irre●everably wicked , as to provoke God to a final destruction of the World : a sense of God , and the fear of Judgment will restrain the wickedness of Mankind , and make them more modest and cautious , give check to their Vices , alarm and awaken their Consciences whether they will or no ; while this sense and belief is preserved in the World , there must be a great many good Men , and a great many more , who pretend to Piety and Vertue ; and though there may be here and there an Atheist among them , this is not considerable ; this does not make the state of Mankind hopeless and desperate , and does not come up to the description of those times , when God will destroy and Judge the World. And to observe this by the way , this is the true account why the Judgments of God in this World either upon private Persons or publick Societies , Kingdoms , and Nations , surprize Men , when they are most secure , and think least of Judgment ; when as the Prophet Ieremy speaks , They cry peace , peace , when there is no peace , 6 Jer. 14. I need not tell you , that this is not to take us at an advantage , as a weak Enemy sometimes does , who wants strength and power to hurt us , but upon a surprize ; for no sinner , all the sinners of the World cannot resist God's Power , though they had never so much warning to make their defence . Nor is it , that God takes so much pleasure in punishing us , and in executing his Judgments upon the World , that he will give us no warning of it , that we may not prevent it by a timely Repentance , and make our Peace with him ; for he is infinitely good and merciful : he delights to do good , and to shew mercy , but Judgment is his strange work ; and he has sufficiently denounced his Judgments against incorrigible sinners , if they would believe him , and take warning by it . But the reason why the Judgments of God so often surprize Men in their Security , while they are asleep , and dreaming of nothing but what is prosperous and happy , of the return of Astroea and the Golden Age , is because their sins , which make them ripe for Judgment , and will not suffer God to stay his hand any longer , have made them also secure : either they have sinned away all belief of God , and his Providence , and a future Judgment ; or have sinned away the sense of those particular sins which they are guilty of ; or to make themselves secure , they have , by the help of Enthusiasm and Superstition , reconciled the hopes of Heaven , and the sense of God's love and favour , with the practice of the most provoking Impieties : that is their love to sin has made them secure , and then there is little hope , that they will ever forsake their sins , and this makes them very fit to be the Examples of God's Justice and Displeasure . And the same account is to be given of the day of Judgment : it will surprize Men as a Thief in the Night , not because they never heard that God would Judge the World ; for God has sufficiently declared this , and given us timely notice to prepare for it ; but Men will at that time have sinned away the belief of a God , and of a Judgment to come , or have laid this belief asleep with some intoxicating Superstitions and Formalities ; and this is so hopeless and irrecoverable a state , that it makes it time forGod to Judge the World. ( 3. ) And this may give some probable account , both why the day of Judgment is deferred so long , as some Men are apt to speak ( though God knows , they have little reason to think it long , considering what Account they are able to give , and what Sentence they are like to receive ) and why the particular time of Judgment is concealed from us . While the sense of Judgment continues in the World it must make a great many good Men , and restrain the Wickedness and Impiety of bad Men , and as you have heard , God will not destroy the World , while it is in an hopeful and recoverable state ; but the long delay of Judgment ( as Men are apt to call it ) wears off the sense and belief of it , and then Men grow wicked without fear and restraint ; and then it is time for God to judge the World. Thus if God fixes and determines the Day of Judgment upon the foresight of such a general Impiety , as will deserve a final excision , God cannot reveal this to the World : For one would think it impossible , did the World know this before-hand , but the Age of Judgment should be the most Devout and Religious Age , that ever had been from the beginning of the World ; and then that would not be a fit time to destroy the World : and God could not fore-see it the properest time of Judgment . It is abundantly sufficient , that God gives us all reasonable Evidence and Assurance , that he will Judge the World : but there is no reason to tell us , at what particular time he will judge the World ; nay , it is not fitting that we should know it . Had Men known some thousand Years ago , how long the Day of Judgmen● should be deferred , it had so much weakned the Argument of a Future Judgment , by removing it a great way off , that the World might much better have deserved to be destroyed at any other time than in likelihood it would do , if Men certainly knew the time when the Day of Judgment comes : and if the general belief of Judgment will not make us good Men , it is not fit that we should certainly know the time of Judgment ; no more than that we should know the time of our Death , or be converted by a sight of Heaven or Hell. God reserves this as a Secret in his own Breast , which neither Men nor Angels shall know , which is the best way to make the belief of a Future Judgment effectual upon all Ages of the World , especially since that express revelation which the Gospel has made of it . This Instruction our Saviour himself gives us , that since we know not the Day of Judgment , we should always watch , and be ready prepared for it . Watch therefore , for ye know not what hour your Lord doth come : But know this , that if the good man of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up ; therefore be ye also ready , for in such an hour as ye think not , the Son of man cometh , 24 Matth. 42 , 43 , 44. And if this was good Advice in our Saviour's days , it more nearly concerns us , on whom the end of the World is come . ( 4. ) There is one thing more I shall observe from this Discourse ; not to be offended , though you see Atheism and Infidelity prevail in the World , and the true Christian Faith begin to fail , and the love of many wax cold : thus it must be towards the end of the World , and if we now see the beginnings of it , it is no great wonder . This is indeed a great Temptation to Men , who are governed by Examples , to hear the first Principles of Religion called in Question , and the great Fundamental Articles of our Faith made Matter of Dispute and Controversie ; nay , the plainest Rules of Life ridiculed and exploded ; but if these things should not be , the World would never come to an end : God cannot destroy a believing and righteous Nation , much less a righteous World , a World of Believers and Saints . And if it be our Portion to fall into the dregs of Time , into these last days , when there shall be Scoffers walking after their own ungodly Lusts , let us consider , that this is no more than was foretold ; thus it must be towards the end of the World , and therefore this ought not to weaken the Credit of Religion , no more than the fulfilling of Prophesies does : let us remember how Sacred this Faith has been for 1600 Years , how many Martyrs and Confessors it has had ; how God has preserved it against all the Powers and Opposition of the World ; how it has triumphed over Pagan Idolatries , and which is more than that , triumphed over the Lusts and Vices of the World , in the Exemplary Self-denial , Mortification , and Divine and Heavenly Conversations of its Professors ; and this I think is such an Argument of its Divinity , as may defend us against the Wit and Rallery and Impudence of professed Atheists and Debauchees , who till of late , have themselves been the scorn and derision of Mankind . SECT . III. The Day God has appointed , is a General Day of Iudgment . II. THIS Day God has appointed is a General Day of Judgment , or a Day to Judge the whole World ; all Mankind shall be summoned before the Tribunal of Christ , and be tried and condemned , or acquitted in the general Assembly of Men and Angels . What an amazing sight will this be ! to see all Mankind start out of their Graves , and appear before their Judge : to have one view of the whole Race of Men , of all successive Generations from Adam to the end of the World. Such an Assembly as never was before , never will be till that day , and never will be after it : Could we look on as unconcerned Spectators at that day , what an Entertainment would here be , only to see all Mankind together ; all the Men of Name and Renown , whose Fame is recorded in Story ; who have signalliz'd themselves in their several Ages by their Piety and Vertue , and Wisdom and Valour , or it may be by their Vices ; but this will be no time to gratifie our Curiosity , when we all meet to receive our final Doom . It more concerns us at present to draw another Scene of things , and to imagine how differently Men will appear at the Day of Judgment , from what they do in this World. We shall see all Mankind together , rise with their own Bodies , just the same Men that they were , but yet quantum mutatus ab illo , they won't look altogether as they did ; there will be some change in their Countenance , which will betray very different Passio●s , and give a very different Air and Aspect to them . We may easily imagine , that Atheis●s and Infidels , who have disputed very Subtilly and Philosophically against a God and Religion , and broke many a 〈◊〉 Jest upon Heaven and Hell , will be not a little amazed , when they shall see all their Philosophy confuted , and their Jests quite spoiled by the appearance of their Judge ▪ What surprize and astonishment will then be seen in the looks of secure Sinners , who never thought of Judgment ; but reckoned themselves very safe by banishing the thoughts of it ? as if God would not Judge them , unless they though● of being judged . The brave and the bold Sinners , who mocked at Fear , especially at the Fear of God , as a base and unmanly Passion , will not be able to conceal their Fears then ; but even those mighty Hectors , the great Disturbers of Mankind , who carried Fear and Terrour in their Looks , and made the World tremble before them , will then stand trembling before their Judge , and call to the rocks and mountains to fall on them , and hide them from the wrath of the Lamb. On the other hand , with what triumph will good Men lift up their Heads ; the poor , the despised , the persecuted , the reproached , the vilified Worshippers of the Crucified Jesus , and the Disciples of the Cross : their Sorrows will then flie away like the Shades of Night , at the approach of the Sun , their Tears will be dried up , and we shall see nothing but secure Joy give Lustre and Brightness to their Looks . We are extreamly imposed on by the present appearances of Things ; Vice looks gay , and bold , and fearless in this World , and Vertue many times as mean and contemptible , as Injustice and Oppression can make it ; that it would be of great use to us sometimes to remove the Scene from this World to the Day of Judgment ; when all Mankind shall appear together ; the greatest Appearance that ever was , and therefore it is much more considerable , how we shall appear then , than how we appear in this World. But the Enquiry here is , why GOD judges all the World at once , and summons all Mankind together to receive their final Sentence ? Now that God will do so , is very plain ; why he does it , he has not told us ; but whoever wisely considers this matter , will discover great and excellent ends which may be served by such a publick Judgment , and that may satisfie us , that there is great reason why God should do it ; and these may be referred to two general Heads : 1. With respect to God himself . 2. With respect to Men , both good and bad Men. I. With respect to God : And this universal Judgment greatly tends to advance the Divine Name and Glory : 1. As I hinted to you before , this will justifie the Divine Providence , and display all the various Wisdom , and expound and unriddle all the secret Mysteries of it : when God comes to judge the World , i● is to justifie himself , as well as to judge Men ; for what St. Paul says , is most properly applicable to the last Judgment , Let God be true , and every man a liar ; as it is written , That thou mightest be justified in thy sayings , and mightest overcome when thou art judged , 3 Rom. 4. And St. Iude makes this one great end of the last Judgement , The Lord shall come with ten thousands of his saints , to execute judgment upon all , to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodly committed , and of all their hard speeches , which ungodly sinners have spoken against him , Jude 14 , 15. How many such hard Speeches do we daily hear against the Divine Providence ; and how hard are good Men , who know but little of the matter , put to it to answer the Cavils and Reproaches of Atheists and Infidels ; we can indeed say enough in general to vindicate the Divine Wisdom , and Justice , and Goodness ; but there are a thousand particular Cases which seem very hard , which we can say nothing to , because we know nothing of them . But when all the World shall be summoned before God's Tribunal , all the Ages and Generations of Men , we shall then have a perfect History of Providence , and that will expound the Reasons of Things , which are now obscure : when we shall hear how every particular Man , every Age and Generation of Men , every Country and Nation , have behaved themselves , and how God dealt with them ; what Talents they were entrusted with , and what Account they give ; then all Mouths will be stopped , and the whole World will become guilty before God , 3 Rom. 19. Then we shall see an entire Chain of Providences , and all the various and intricate Turnings of the Divine Wisdom in its different Forms and Administrations , but still within the Sphere and Circle of Justice and Goodness . How shall we then admire God , when we shall see all these wonderful and curious Scenes unfolded ; when we shall observe the gradual and regular Advances of Goodness in the several Ages of the World , proportioned to the Wants and Capacities of Men , till it came to the full Maturity and Perfection of Gospel-Grace : what a delightful Prospect will this be to good Men ! how will it enlarge their Knowledge ! encrease their Wonder ! inflame their Devotions ! How will it confound bad Men , especially all the prophane Scoffers at God and his Providence ; how will this aggravate and encrease their Torments , that they will be forced to admire and justifie God in their own Damnation , which must turn all their rage and fury upon themselves . This is reason enough why God should judge the World all together , to justifie himself to all his Creatures , and to make a glorious Discovery of all the Wonders and Mysteries of his Grace and Providence : good Men see enough at present to admire and praise God ; but now as St. Paul tells us , We know in part , and we prophesie in part : but when that which is perfect is come , then that which is in part shall be done away . When I was a child , I spake as a child , I understood as a child , I thought as a child : but when I became a man , I put away childish things . For now we see through a glass , darkly ; but then face to face : now I know in part ; but then shall I know even as also I am known , 1 Cor. 13.9 , 10 , 11 , 12. The Divine Wisdom will never appear so glorious as at the Day of Judgment , because it will never be so perfectly known as then , when he shall come to be glorified in his saints , and admired in all them that believe , 2 Thess. 1.10 . What good Man would not long to see that blessed Day , which will perfect his Soul with the Knowledge , and Love , and Admiration of God ; and give him such clear raised and divine Thoughts and Passions , as are fit for Heaven and the immediate Presence of God , whither he is a going : what wise Man will not reselve to be very good , that at that Day he may see the Glory of God with out Terrour and Astonishment ; with all those Raptures and Extasies with which such new and bright Appearances of the Divine Wisdom will fill the Soul. 2. God summons all Mankind together to Judgment , that Men and Angels may be Witnesses of his equal and impartial Justice . We are all equally God's Creatures , the Rich and the Poor , the Honourable and the Vile , and the Prince and the Subject are alike to him ; and Justice requires , that they should be alike ; that the just Judge of the World should respect no Man's Person in Judgment : Now there is no such way to convince all the World , that God is an equal and impartial , that is , a very just and righteous Judge , as to judge all the World together ; for then they themselves may see whether God be partial or not . But there is a great deal more I mean by this ; for the Providence of God in this World is very liable to the Charge of Partiality ; that he has not an equal Regard to all his Creatures ; I do not mean with reference to their Fortune and Station in this World , that some are Rich , others Poor , some Princes and Nobles entrusted with great Powers , others Subjects , and exposed to the Wills and Lusts of Princes , for this is more easily accounted for , such different Ranks of Men being necessary to good Order and Government in the World ; but I mean with respect to their Souls , and their eternal State ; that God has not taken equal care to Instruct all Mankind in their Duty , to acquaint them with the Danger of Sin , and the Rewards and Punishments of the next Life , and the Certainty of a Future Judgment ; and this is too visible to be denied . God suffered Mankind to fall into Idolatry , and when they had corrupted their Natural Notions of Good and Evil , sent no Prophet among them to Instruct them better ; and when after some Ages , he called Abraham out of Vr of the Chaldees , and having tried his Faith and Obedience , entred into Covenant with him ; yet he confined his Covenant to his Posterity , whom he chose for his peculiar People , and took no visible care of the rest of the World ; and though this was a great Priviledge of Israel , above the rest of Mankind ; yet the Mosaical Law was but a weak and imperfect Dispensation , but a Childish Pedagogie , and the Iewish Church but in the State of Servants , or of an Heir under Age. And though God did at last send Christ into the World to make a perfect Revelation of his Will , yet it was towards the end of the World ; and what a wonderful difference has this made between those who enjoy the Light of the Gospel , and the rest of Mankind ; as if they had not all the same Maker , or were not equally his Creatures : and yet how little a part of the World is there still , which have the Gospel preached to them ; and how much less , which have it sincerely preached ! The Justice of God , I confess , cannot be impeached upon this account , for God was not wanting to any of them in what was necessary : he made them reasonable and understanding Creatures , gave them sufficient Natural Evidence of his own Being and Providence ; and the Natural Notices of Good and Evil , and the Natural Expectations of Rewards and Punishments , which St. Paul tells us is enough to render hem inexcusable ; That the invisible things of God , from the creation of the world , are known by the things that are seen , even his eternal power and god-head , so that they are without excuse , 1 Rom. 20. and what is more than this , is pure Grace , which God may give or deny , when and where he pleases : Nor is the Goodness of God , and Care of his Creatures to be blamed upon this score , for in every Age he did what was wise and fit to be done ; for the several Ages of the World , required different Dispensations of Grace , and in the fulness of Time , when the World was prepared for it , he sent his Son. But yet we must confess , that God has done more for Iews than he did for Heathens , and more for Christians than he did for either : which is an Objection that troubles the Minds even of some good Men , who do not thoroughly consider things , and darkens and obscures their Notions of the Divine Goodness . And when all the World is met together to Judgment , it seems at first view to be a very plausible Objection , that God has not dealt equally with them all , especially when their eternal State depended on it ; and the want of those Means of Grace , which God afforded others , though he owed them to neither , made no less a difference between them , then Heaven and Hell. This indeed is a very great Difficulty , but I doubt not , but the equal Justice of the last Judgment will answer it ; for otherwise I cannot imagine , that God would summon all the World togther before his Tribunal , if he did not intend to deal equally by all : The last Judgment will not be over-ruled by Power and Soveraign Prerogative , for that removes no Objections , but onely silences them ; whereas God at the last Day will justifie himself , as well as judge the World ; and therefore whatever difference and variety there has been in the external Administration of his Grace ; the final Judgment shall be very equal ; and he will appeal to Men and Angels for the Equality , as well as Justice of it . How God will bring all these Unevennesses of his Grace and Providence to an Equality , is hard for us to say , but yet we know there are some possible ways of doing it : To make great Abatements and Allowances for invincible Ignorance and Mistake , for the Faults and Miscarriages of Education , for the Wickedness and Corruption of the Age , wherein Men live , and for want of the Means of Grace and Knowledge ; and to exact Improvements proportionable to our Receits , and to those greater Advantages we enjoy , and to encrease and lessen Rewards and Punishments by these Measures , will bring Men pretty near an equal Level , according to our Saviour's Rule , That servant which knew his Lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . But he that knew not , and did commit things worthy of stripes , shall be beaten with few stripes . For unto whomsoever much is given , of him shall be much required : and to whom men have committed much , of him they will ask the more , 12 Luke 47 , 48. So much are those Nominal Christians mistaken , who are so far from thinking , that God expects more from them , then from ignorant Heathens that they hope to escape with those Vices , for which they themselves think fit that Heathens should be damned : No , Beloved , God will judge all the World together ; and that is a Demonstration to me , that he will be very equal in his Justice ; and then he must demand more from Christians , than from Heathens , because we have received more . 3. A General Judgment is most for the Glory of God in punishing bad Men , and rewarding the good : When a whole World of Sinners stand trembling before God's Tribunal , and receive their final Doom and Sentence from his Mouth , this is a more visible Triumph of his Justice , then had they all silently dropt into Hell , as they went out of this World , and we had heared no more of them to Eternity . The Wisdom of all Governments has taught them the Necessity of publick Executions ; and when God would make himself known in the World , he executes some publick and visible Judgments , which may command our Notice and Observance : Thus he did , when he spared Pharaoh from the destruction of those numerous Plagues he sent on AEgypt , and reserved him for a more glorious Execution , when he overthrew him , and all his Host in the Red Sea : Thus he did , when he sent Fire from Heaven to destroy Sodom and Gomorrah ; and in numerous other instances : These terrible Executions indeed are intended by God as publick Warnings to the World , to teach Men to fear God , and reverence his Power and Justice , and prevent their own Ruin by a timely Repentance ; now this end they cannot serve in the other World ; when the Devil and his Angels , and all bad Men are involved in the same Ruin , and there are no Sinners left to take warning , and to learn Righteousness by it : but Saints and Angels are Spectators and Witnesses of the Vengeance , and adore and praise the righteous Judge of the World ; and Devils and all wicked Men see and feel it too , and tremble and flie before him , are forced to confess his Power and Glory , though with anguish and despair . This is a glorious and visible Triumph over all his Enemies , and all the Powers of Darkness . And how glorious is God in his Saints , when he publickly rewards their Faith and Patience , their Obedience and Sufferings for his Name sake ; when in the sight of all the World he cloths them with pure Light , and receives them into his Eternal Kingdom ; the Glory of God is the publick Manifestation of his Justice and Goodness and Power ; now there cannot be a more unquestionable Demonstration of the inflexible Justice of God , then the final Destruction of the Devil and his Angels , and all wicked Men ; there cannot be a more glorious Manifestation of the Goodness of God , then in the final Rewards of Piety and Vertue ; and nothing can be more publick and visible , than that which is done before all the World. And this makes it reasonable for God to summon all the World before his Tribunal , to make himself visibly glorious to all his Creatures . God has been greatly dishonoured in the World ; some have denied his Being and Providence , others have set up Rival and Opposite Gods , and given his Worship to Devils , to dead Men , to Wood and Stone , nay , to the vilest and most contemptible Creatures ; others have framed very unworthy Notions of God , and clothed him with their own Weaknesses and Passions , made him either a Tyrant and a Devil , or such a tame , easie , fond Being , as Men may make bold with without danger ; others prophane his Name , corrupt his Worship , or neglect and despise it ; some think themselves too big to serve God , others too little to be observed by him ; some ridicule his Laws , others take no notice of them ; and there are very few who are sincere Worshippers of him , and acknowledge and submit to his Authority and Power ; and when God has been so much dishonoured in the World , I think it is very fit , that when he judges the World , he should vindicate his own Glory , make it publick and visible , and force all his Creatures to own and confess it ; and the most effectual way to do this , is by summoning all Mankind before him , and judging them according to their Works . Thus we see what reason there is , with respect to God , why he should not judge Men singly , and send them privately and silently to Heaven or Hell , but appoint a general Day of Judgment . II. There is great reason for this too , with respect to Men , both to good and to bad Men ; for this is part of the Reward of Vertue , and of the Punishment of Vice. Many good Men have been used with the utmost Contempt and Scorn ; if they cannot comply with their Company , and do as their Neighbours do ; if they boggle at popular and fashionable Vices ; they are gazed on as so many Comets and Prodigies , and would be contented to be gazed on , were they as far out of the reach of danger too , as those Meteors are ; some call them Fools , others Knaves and Hypocrites , and treat them accordingly : and is it not fit that God should vindicate these Men , who have suffered Infamy and Reproach for his sake ; that he should publickly own them , applaud and reward their Vertue : And what a glorious Vindication is this , if we can but have patience to expect it : what a little contemptible Scene is this World , nay , this little Corner of the World where we live ; for whether we be praised or reproached , it is likely we are never heard of out of the Parish and Neighbourhood , or City , o● Kingdom , where we live ; and can't we be contented to let a whole Parish , or City , or Kingdom despise us , to be publickly owned by God in the General Assembly of Men and Angels . Good Men do a great many good actions privately , which few or none are conscious to , but God and themselves , and therefore they lose the Praise which is due to such secret Vertues in this World ; but our Saviour has promised , that such Men shall have praise of God , that if we Pray , and Fast , and give Alms in secret , Our F●ther which seeth in secret shall reward 〈◊〉 openly , 6 Matth. And this is a great encouragement to the practice of the mo●● secret Vertues , that we shall be openly towarded for them . Good Men are many times great Sufferers in this World , are not only reproached , but persecuted , lose their Estates , their Liberties , their Lives , fo● Christ's sake ; and though God has strictly forbid them to avenge themselves , yet he will execute Vengeance on their Enemies , and do it publickly , and make them the Spectators and Witnesses of it . On the other hand , Wickedness is many times very glorious and triumphant in this World , is so far from suffering Shame , which is the just Reward of it , that it is applauded and courted ; and the greatest Prodigies of Wickedness are adored for their prosperous Villanies ; but yet Shame is the just Reward of Sin , and it must have it at one time or other , and nothing can more effectually cast Shame and Contempt upon Sinners , then a General Judgment , when they shall be publickly arraigned and condemned in the great Assembly of Men and Angels : This will confound the most glorious Sinner , who never blushed before ; for though while bad Men are supported with Power , or are the most numerous Party , and can out Vote and out Laugh the rest of the World , they can secure themselves against the sence of Shame ; yet when they appear before such a Judge , and have their Villanies exposed to all the World ; when they are stript of their Riches , and Honours , and Power , and see all their Admirers and Companions past Laughing and Flattery , and themselves despised and scorned by God and his holy Saints and Angels , and condemned to everlasting Miseries , it will then be impossible for them any longer to glory in their Shame ; Confusion will then cover their Faces ▪ and it would be thought very mercif●l to be damned privately without seeing their Judge , and being exposed to publick Scorn and Censure . Thus there are a great many wicked things done privately , and concealed from the Eyes of Men , and many times gilde● over with a form and counterfeit appearance of Religion ; and such secret Villai● not only escape publick Shame , but 〈◊〉 thought very extraordinary Men , and great Saints : now it is very fitting , that such Men also should have their Masqu● and Disguise taken off , and be exposed to the View of the World just as they are ; and this God will do in that Day , whe● he will judge the Secrets of Mens Hearts ▪ and bring to light the hidden Works o● Darkness : And then what will it ava●● them to pass for Saints in this World when at the Day of Judgment , they shal● be known , and be doubly scorned , bot● for their Wickedness , and for their Hypocrisie . What a severe Aggravation will it be of the Condemnation of the Wicked , to see good Men , whom they despised and persecuted , whose Lives they thought Folly and Madness , now owned and rewarded by God ; as our Saviour speaks , To see them come from the East and from the West , from the North and from the South , and sit down with Abraham , Isaac , and Iacob , in the kingdom of God , and themselves s●ut out . This will be a confounding Sight at that Day , and as little as such Men now value Heaven , to see the bright and dazling Crowns of those blessed Saints , will pierce their Souls , and wound them to Eternity . This justifies the Wisdom of God in appointing a general Day of Judgment to reward good Men , and to condemn the wicked : but there is one good natured Objection against this , which respects good Men ; for there are few good Men , but may have some very wicked Relations , who yet are very dear to them ; and how can they bear to be Witnesses of their final Condemnation ; to hear that Sentence pronounced on them , Go ye cursed into everlasting fire ; prepared for the Devil and his angels . We tremble at the thoughts of it now ; and one would think it should over-cast the Glory of that Day to such blessed Saints , to see such a terrible Execution upon those who were so dear to them : but this is such a Mistake as the Sadduces Objection against the Resurrection , concerning the woman who had had seven husbands , whose wife she should be of the seven at the resurrection , for they all had her : but our Saviour told them , at the resurrection they neither marry , nor are given in marriage , but are as the angels of God in heaven : Thus it is here ; those natural Affections and Passions which are of so great use in this World , and make us so nearly concerned for Children , and other Relations , are not the Measures of our Kindness , and Friendship , and Concernment in the other World ; they are necessary here many times to supply the place of Reason and Vertue , and to prompt us to do those good Offices by the impatience and uneasiness of a Passion , which the generality of Mankind would not do from wiser Principles : but the end of these Passions is served in this World , and there is no occasion for them in the next ; and therefore we shall feel no uneasiness or disturbance from them : good Men will have no Friends , no Relations in the other World , but those who are truly good , who are Members of the same Mystical Body of Christ , the Children of God , and Heirs of the same Happiness and Glory . To conclude , I shall only observe this farther , How vain it is for bad Men to hope to defend themselves from Shame and Punishment , by their Numbers ; they may , I confess , do it in this World , when they have to deal with Men , tho' when God comes to judge them even in this World , the most powerful Combinations of Sinners are but like Chaff before the Wind : But if ever Numbers would do , it would be at the Day of Judgment , when the Devil and his Angels , and all bad Men shall be summoned together ; and if they cannot then defend themselves when their whole Force is united , but stand as Criminals before their Judge , and receive their Sentence from him ; it becomes us to fear and tremble before that powerful Judge , who has all Nature at his command , and all Devils and wicked Men in Chains , and with the Word of his Mouth can condemn them to Eternal Torments . SECT . IV. The Day of Iudgment is at the End of the World. III. THe Day of Judgment is at the End of the World : That it will be so , and the Reasons why it will be so , are very plain , from what I have already discoursed : our Saviour tells us , that it is at the end of the World , when the Angels shall separate between the Wheat and the Tares , which grew in the same Field , between the good and the bad Fish , which were taken in the same Net , 13 Matth. It is in the Evening of the World , when the Lord comes to reckon with his Servants , and to reward those who have laboured in his Vineyard , 20 Matth. for when Christ comes to Judgment , this World shall be set on fire , and this present visible Frame of Things shall be dissolved , as St. Peter tells us , 2 Pet. 3.10 , 11 , 12. Upon which account Christ is said to come in flaming Fire , of which more hereafter : and if God will judge all Mankind together , the Day of Judgment must be at the end of the World. But besides this , it seems very reasonable and congruous , that the final Judgement , and the End of the World should come together ; or that when God finally Judges all Mankind , he shall put an end to this habitable Earth . For this Earth was made for the Habitation of Man , and all things in it for his use and delight , and therefore it receives its Fate and Destiny with Man too . Paradise was the Habitation of innocent Man , and had Man continued Innocent , and Peopled the World with an innocent and holy Race , the whole World must have been a Paradise ; but when Man had sinned , and had no Right to so easie and happy a Life , the Ground was cursed for his sake , 3 Gen. 17 , 18 , 19. Cursed be the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life . Thorns and thistles shall it bring forth to thee : and thou shalt eat the herb of the field . In the sweat of thy face shalt thou eat thy bread , till thou return unto the ground . When all Flesh had corrupted their ways , excepting Noah and his Family , God destroyed the Old World with its wicked Inhabitants : and to this day , besides that Original Curse which still rests upon the Earth , Nature suffers for the Sins of Man , and revives and flourishes again , as he returns to his Duty : He turneth rivers into a wilderness ▪ and the water-springs into dry ground : a fruitful land into barrenness , for the wickedness of them that dwell therein . And on the other hand , He turneth the wilderness into a standing water , and dry ground into water springs . And there he maketh the hungry to dwell , that they may prepare a city for habitation , 107 Psal. 33 , 34 , 35 , 36. It were easie to Harangue here , and describe the Ruines and Desolations which the Judgments of God have brought upon the most flourishing Countries , for the Sins of the Inhabitants , Famine , and Pestilence , and Sword : The Sword which carries all other Judgments along with it ; but God knows , we live in an Age wherein there is no need of haranguing about it ; this is seen , and felt , and heard every day ; such Miseries as are beyond the Description of the most Eloquent Tongue or Pen : God grant we may only hear of them ; that we may take warning by what others suffer , and appease the Wrath of God by a timely Repentance . Now for the same reason , when God Judges all Mankind , he will put an end to this present state of Things ; when Man , for whom this Earth was framed , shall dwell no longer on it , but all good Men shall be received into Heaven , and all bad Men condemned to Hell , this World has lasted as long as it was made for , and must now be cast into a new Mould and Frame . For so indeed the Scripture represents it , not that this World shall be destroyed , but that it shall be new made ; that as the whole Creation is made subject to Vanity by Adam's Curse , so it shall be redeemed from Vanity and Corruption too , when Man is . It shall be purged by Fire , and a new incorruptible World shall spring out of its Ashes : 8 Rom. 19 , 20 , 21 , 22. For the earnest expectation of the creature ( which must signifie this visible Creation , ) waiteth for the manifestation of the sons of God. For the creature was made subject to vanity , not willingly , but by reason of him who hath subjected the same in hope : Because the creature itself also shall be delivered from the bondage of corruption , into the glorious liberty of the children of God : ( Or when the Sons and Children of God shall be delivered from Corruption . ) For we know the whole creation groaneth , and travelleth in pain until now . And thus St. Peter tells us , That at the last Judgement this World shall be destroyed with Fire ; Nevertheless we , according to his promise , look for new heavens , and a new earth , wherein dwelleth righteousness , 2 Pet. 1 ●● where St. Peter refers to the Prophesy of Isaiah 65.17 . For behold , I create new heavens , and a new earth : and the former shall not be remembred , nor come into mind . Which St. Peter understands in a literal sence , not meerly of a more prosperous state of Things in this World. And thus St. Iohn , as the Conclusion of his Revelations , immediately after his Account of the last Judgment , gives us a Description of this new Heaven and new Earth , 21 Rev. 1 , &c. And I saw a new heaven , and a new earth : for the first heaven and the first earth were passed away ; and there was no more sea . And I Iohn saw the holy city , new Ierusalem , coming down from God out of heaven , prepared as a bride adorned for her husband . And I heard a great voice out of heaven , saying , The tabernacle of God is with men , and they shall be his people , and God himself shall be with them , and be their God. And God shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away . And the rest of that Book is spent in describing the Glory of the Great City , the Holy Ierusalem , the River of the Water of Life , proceeding from the Throne of God , and of the Lamb , and the Tree of Life , which bore twelve manner of Fruits . These are great Mysteries , which we cannot perfectly understand yet , especially what St. Iohn says about the new Ierusalem's coming down from Heaven , to take up its Seat and Habitation on this new Earth , that there is the Throne of God , and of the Lamb , where God dwells , and which he enlightens with his Presence , and from whence he drives away Death , and Sorrow , and Pain , which seems to signifie , that as the old Heavens and old Earth are destroyed by Fire , in Vengeance on its wicked Inhabitants , so this new Heaven and new Earth which God makes after the Destruction of the old , is the Seat of the Blessed , after their Resurrection from the Dead ; which , I confess , I know not how to understand . But this gives a plain account why the final Judgment , when good Men shall receive their final Reward , shall not be till the end of the World , because this old World must be destroyed before GOD makes those new Heavens and new Earth : The final Destruction of bad Men will begin with the Destruction of this old World ▪ and the Rewards and Happiness of good Men shall be consummated in the new World , whatever that be , where they shall dwell for ever in the immediate Presence of God , and of the Lamb. Now that God defers the Day of Judgment to the end of the World , May , 1. convince us of God's great Patience and Long-suffering towards Sinners ; for he forbears their Execution as long as he can forbear destroying the World , and that we may be sure is as long as Wisdom and Justice will permit : To destroy a World is a Work of as great Wisdom and Counsel , as to make one ; nay , the Divine Goodness will easily justifie the making of a World at any time ; for no time is unfit to exercise such acts of Goodness , as will justifie themselves ; but for God to destroy the World , which he has made , without great necessity for it , reflects upon his Wisdom and Goodness in making it : The wise Maker of the World can have no inclination to destroy it ; and though the Justice of Providence may require some more hasty Executions to maintain good Order and Government , and to give check to Vice , yet the final Destruction of the World requires all wise Delays ; and Sinners can expect no more of God , than to defer their final Sentence , as long as he can defer the end of the World. It is great pitty that such Goodness and Patience should be so monstrously abused ; that Men should harden themselves in sin , and conclude , that God will not judge the World , because he is so unwilling to destroy it ; but this will justifie the Severity of the last Judgment , that it is not the Effect of a hasty and sudden Fury , but of mature Counsel ; that God did not want Goodness to spare Sinners , as long as Wisdom and Justice could spare them . To be slow to execute Judgment , is as essential to Goodness , as it is to Justice , at last to punish : and to conclude that God will not punish at all , because he is patient and delays to punish , is to prove , that God cannot be just , because he is good . 2. That God destroys the World when he judges it , is an undeniable Proof of the Severity of the last Judgment ; for what a terrible Vengeance is that , which fires the World , and dissolves this present Frame of Nature ; this is a fiery indignation indeed to devour the Adversary , 10 Heb. 27. when bad Men and wicked Spirits shall be encompassed with Flames and Smoke without any possibility to escape ; for whether can they flie out of a fired World ? when the heavens shall pass away with a great noise , and the elements shall melt with ●ervent heat ; the earth also , and all that is therein shall be burnt up . There are a great many brave Sinners , who mock at Fear , and harden themselves against Hell itself ; but if they can be serious but for some few Minutes , let them imagine all the World on fire about them ; the Heavens covered with thick Darkness , and the whole Earth but one Vulcano , one AEtna , or Vesuvius Vomiting up Rivers of Burning Sulphur , and themselves plunged in the midst of it ; let them try how they can bear this Thought , before they laugh at Hell ; for this will certainly be the State of Sinners at the Day of Judgment , and should not this make us fear and tremble before that great and powerful Judge ? Who knoweth the power of his wrath ? who can live with devouring fire ? who can dwell with everlasting burnings ? What an irresistible Judge is he who can destroy the World , and all Sinners with it : the World , that was their God , and now will be their Funeral Pile ; according to the Fate of some Heathen Idolaters , they shall be sacrificed to their own God , and tormented in the Embraces of a burning Idol . The Destruction of the World gives a terrible Pomp and Solemnity to the last Judgment : it will astonish bad Men , and break their stout Hearts to see the World in Flames ; it will convince them to purpose , that God is come to judge them , and that he is very severe and terrible in his Judgments : Who can describe the Horrours , and Agonies , and Consternation of that Day ! Cast your thoughts back a little upon that terrible Day , when you saw London on Fire ; when you saw your Houses and Treasure all vanish into Dust and Smoke ; What did you think then of the Power and Justice of God ? And yet this was no more than a little Boan-fire , compared with the Universal Conflagration ; though you could not save your Houses , and Furniture , and Treasure , from its Rage and Fury , yet there was room left for your own Escape ; and if this were so amazing a Sight , as all of you , who saw it , cannot but confess it was , what will it be to see the whole World on Fire , and yourselves incompassed in the Flames of 〈◊〉 ! to see all those tempting Objects , all the Instruments of your Pleasures , all the Riches and Glory of the World , which were the Fuel of your Lusts , now turned into a devouring Fire to torment you , to expiate those Flames they kindled in your Souls by sensible and material Flames : Who would make this World his Portion and Inheritance , who considers the end of it ? It looks charmingly indeed at present , it invites and caresses , and lays Baits and Snares for us ; but if we will have the World for our Portion , it must be our Portion too at the Day of Judgment : and consider how you shall like its Courtship when it incircles you with Flames , and Smoke , and Darkness ; those who choose this World for their Portion , can never remove out of it , and therefore must be contented to share Fortunes with it , to smile when it smiles , and to burn when it burns . With what Triumph will good Men at that Day , see themselves out of the reach of a burning World ! They betimes made their Escape out of this World , as foreseeing its approaching Ruin ; they were not of the World while they lived in it , but disintangled their Affections from this World , while their Bodies were confined below : And such Divine Souls , whose Conversation was in Heaven , as soon as they get loose from these Bodies , ascend far above this Sphere of Corruption , out of danger either of being tempted , or being hurt by this World. With what Triumph will they behold God erect a new World for them to inhabite ; create a new Heaven and new Earth , where he will place his Throne and Tabernacle , and dwell among them , and be their God! What bad Man can hear these things without Terrour and Amazement ? What good Man does not long for this happy Day , for this Marriage of the Lamb ? when the new Ierusalem shall come down from God out of heaven , prepared as a bride adorned for her husband , 21 Revel . 2. 3. That the Day of Judgment is at the end of the World , proves that this Judgment is final and irreversible , because this present state of Things is come to an end ; and as this puts a final Conclusion to this World , so to all accounts relating to it : This World is a changeable Scene , but the next World is eternal ; and therefore as good and bad Men are disposed of in the next World , they must continue for ever . This World will be destroyed , and therefore bad Men can never return into it again , to act over a new part , and to correct the Sins and Follies of their former Lives , as Origen conceived they should , after a long time of Punishment , when the fleshly Principle is thoroughly subdued by the Torments they have suffered : Which Opinion , how much mercy and good nature soever there may be in it , has not the least countenance from Scripture , nor any foundation that I know of in Reason ; when the World where they lived , and where they sinned , is at an end , I think there is an end also of their acting any new part in it . And that new World , where good Men shall dwell in the immediate Presence of God , shall last for ever ; there is no death , no pain , no crying , for there can be no sin there ; there is no Devil , no World to tempt , and nothing within to be tempted ; they enter clean and pure into that holy Place , and the immediate Sight and Presence of God will eternally keep them so . Had we no positive Revelation of the Eternity of Rewards and Punishments , it were yet reasonable to conclude , that if the Day of Judgment put an end to this World , without putting an end to good or bad Men , but only translating them to a new state of Happiness or Misery , that their Happiness or Misery must last as long as that new State does , and their Sentence can never be reversed without a new Day of Judgment : and therefore if this be the last and final Judgment , good and bad Men must then enter upon an unalterable and eternal State of Happiness or Misery ; and this is the most comfortable and most terrible Consideration of all . How will the Souls of good Men rejoyce in God their Saviour , when they shall see themselves possest of an eternal and unchangeable Happiness ! when this mutable Scene is vanished , and they have an abiding City , whose Builder and Maker is God ; when they can look forward to Eternity without fearing Death , or any Change or Diminution of their Happiness , which may encrease to Eternity , and be always new and fresh , but can never admit of any interruption or allay . But I will not pretend to describe the Confusion , the Distraction , the Raging Despair of those wretched Sinners who shall be condemned to Everlasting Fire ; who see an end of all their Happiness , and but the beginning of their Miseries in a Fired World : our Thoughts cannot reach this now , we have no Passions yet big enough for such a Misery ; Eternal Torment ! Blessed JESU , have Mercy upon us ! and let the present Fear and Dread of it preserve us from ever knowing what it means . If you should ask me , When the end of the World , and the Day of Judgment will come ; I must confess to you , I do not know ; for our Saviour has before told us , Of that day and hour knoweth no man , not the angels in heaven , nor the Son , but the Father only . That we are not concerned to know when this shall be , nay , that God has very wise Reasons to conceal this from us , I have shewed you before : I shall now add , 1. That it is not likely to be yet . 2. That how long soever it be delayed , we have great reason at present to provide for it . Especially , 3. when we are sure that the time now hastens , after so long an expectation of it . I. That it is not likely to be yet : In St. Paul's time some Christians were in great apprehension , that the Day of Judgment was near , and it seems were in a terrible Fright about it : but the Apostle thought fit to correct this Mistake , and that with some Earnestness , as if it were a Mistake of ill consequence ; and so indeed it might have proved , if not to them , yet to those who followed ; who observing their Mistake about the Day of Judgment confuted , as all such Mistake are , by the Event , might have concluded , that the whole was a Mistake , and that there should be no Day of Judgment , because it did not come when it was expected ; and therefore the Apostle thought fit to warn them against it : Now we beseech you , brethren , by the coming of our Lord Iesus Christ , and by our gathering together unto him , That ye be not soon shaken in mind , or be troubled , neither by spirit , nor by word , nor by letter , as from us , as that the day of Christ is at hand , 2 Thess. 2.1 , 2. And to satisfie them in this , he does not undertake to tell them when the Day of Judgment shall be , for that he did not know , but only tells them , That there must come a falling away first , and that man of sin be revealed , the son of perdition : who opposeth and exalteth himself above all that is called God. And this Man of Sin not being then revealed , it was plain , that the Day of Judgment could not so suddenly come as they expected : And now we find by Story , that it was some Ages after this , before the Man of Sin was revealed . After this St. Iohn wrote his Book of the Revelations , and did we thoroughly understand that , though we should not certainly know the precise time of Judgment , yet we should know how many things are still to be done before the Day of Judgment , for that contains an entire Prophesy of the Christian Church , from the beginning of it to the end of the World. And though I will not pretend to understand those Mysteries , especially what is there called the thousand Years Reign of Christ upon the Earth , which , whatever it signifie , seems to be before the end of the World , and the final Judgment , yet we certainly learn from thence , that the Man of Sin must be destroyed before the last Judgment ; and if this be the Popish Hierarchy , as I doubt not but it is , it is plain this is not done yet ; and I wish his final Overthrow be so near as some learned Men think it is . But I think there is another Prophesy of St. Paul himself , which has not been accomplished yet , which must receive its accomplishment before the Day of Judgment ; and we see no prospect of its present accomplishment , I mean the Conversion of the Iews , and the Re-union of them to the Christian Church . This we have an account of in 11 Rom. which whatever some learned Men imagine , I can by no means think has received its just accomplishment by those few Iews which were converted by the Preaching of the Apostles , and the Destruction of Ierusalem ; for Verse 15. he tells us , If the casting away of the Iews is the reconciling of the world ; ( that is , if the Gospel was preached to the Gentiles upon the obstinate Infidelity of the Iews , ) what shall the reconciling of them be , but life from the dead ? That is , the Conversion of the Iews shall be a new Life to the Gentile World , a new Resurrection of Christianity among us . But was ever any such thing done yet ? In Verse 25 , 26. he tells them , For I would not , brethren , that ye should be ignorant of this mystery , ( lest ye should be wise in your own conceits ) that blindness in part is happened to Israel , until the fulness of the Gentiles be come in . And so all Israel shall be saved : as it is written , There shall come out of Sion the deliverer , and shall turn away ungodliness from Iacob . Now has any such thing yet been done ? has all Israel , or the generality of the Iews been converted to Christianity ? and yet the Apostle assures us this must be done by Vertue of God's Covenant with Abraham : As concerning the gospel , they are enemies for your sake ; ( God so ordered it , that by their Infidelity the Gospel should be preached to the Gentile World , ) yet as touching the election , they are beloved for the fathers sake : As the Posterity of Abraham , Isaac , and Iacob , whom God chose as his peculiar People . For the gifts and calling of God are without repentance : God will never wholly reject the Posterity of Abraham , whom he hath chose for his People , but will still establish his Covenant with them : and that God has now rejected them for their Infidelity , is no argument that he will never own them again ; for so he had rejected the Gentiles for their Unbelief , but now has received them again into his Church upon their Faith in Christ ; and thus he will again graft the Iews into his Church , if they abide not still in their unbelief , v. 30 , 31. which the Apostle prophesies they shall not , For as ye in times past have not believed God , yet have now obtained mercy through their unbelief : even so have these also now not believed , that thro' your mercy they also may obtain mercy . Now such a Conversion as this of the Iews , I think has not been yet , and therefore must be expected before the Day of Judgment , and the end of the World , which shews that the end of the World will not be yet ; and how long it may be deferred we cannot tell . II. How long soever the end of the World , and the Day of Judgment be delayed , yet we have great reason immediately to prepare for it : for indeed this Life is the only time we have to prepare for it , Death puts an end to our account for Eternity ; for we shall be judged according to what we have done in the Body , whether it be good or bad ; and the final Sentence shall pass on us according to that state which Death finds us in ; which seems to be the reason why our Saviour warns us always to be upon our watch , As not knowing at what hour our Lord will come ; for whatever the intermediate State be , how long soever it be between Death and Judgment , yet our account is the same ; and to be surprized by Death before we are provided for it , is the same thing as to be surprized by Judgment : 24 Matth. 42 , 43 , 44. Watch therefore , for ye know not at what hour your Lord doth come . But know this , that if the good man of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up . Therefore be ye also ready : for in such an hour as you think not , the Son of man cometh . Which if it concern all Christians , must relate to the Hour of Death , as well as to the Day of Judgment . And therefore flatter not yourselves , that Judgment is a great way off , when you know not how near Death is , which will finish your Account . The State of bad Men is very miserable , as you have already heard , as soon as they go out of these Bodies , and they are reserved for the terrible Judgment of the great Day ; and though the Day of Judgment is not yet , is it not a terrible thing to be certainly reserved for it ? which how long soever it be delayed , has an Eternity to follow . III. But if the near approach of the end of the World , and the Day of Judgment be considerable , it is certain that is not far off neither ; the World has continued now some thousand Years , and if the time of Christ and his Apostles were the last Days , after sixteen hundred Years we must be pretty near the end of the last Days : We have a nearer prospect of Eternity , then those had who lived some thousand Years ago , at least if they had known how long this World would have continued ; but though they might not think it would have continued so long , we know now , that it cannot continue so much longer : there are some Prophesies to be accomplished still , but how soon they may be accomplished , we know not ; no Man questions but that the World now grows to an end , and therefore it is time for every Man to think of Eternity . CHAP. III. Who shall be our Iudge , viz. the Man CHRIST IESVS . III. LET us now consider who shall be our Judge : That man whom he hath ordained , whereof he hath give● assurance unto all men , in that he hath raised him from the dead ; where are two things to be considered : First , The Person who is to Judge us . Secondly , What Assurance we have , that He shall be our Judge . First , The Person who is to Judge us : That man whom he hath ordained ; that is , the Man CHRIST JESUS : for thus both Christ and his Apostles assure us , that God hath appointed him to be the Judge of the World : The Father judgeth no man ; but hath committed all judgment to the Son , 5 John 22. The Son of man shall come in the glory of his Father , with his angels ; and then shall he reward every man according to his works , 16 Matth. 27. Thus St. Peter assures Cornelius concerning Christ , He commanded us to preach unto the people , and to testifie that it is he which was ordained by God to be the judge of quick and dead , 10 Acts 42. But there is no need to multiply Texts in so plain a Case , it is of more concernment to inquire , why Christ , who is the Eternal Son of God , and a God Incarnate , when he is spoke of as Judge of the World , is most usually described as a Man , or the Son of Man ; thus , He is that man whom God hath ordained ; and the Son of man ; nay , Christ himself tells us , For this reason God hath given him authority to execute judgment , because he is the Son of man , 5 John 27. Now the reason why our Saviour is described as a Man , and the Son of Man , when he comes to Judgment , is , because he shall visibly appear in Humane Nature to judge the World ; and therefore will be , and will appear as much a Man as he did when he dwelt on Earth , though he will appear also more like a God : thus the Prophet Daniel describes it : He saw in the night-visions , and behold , one like the Son of man , came with the clouds of heaven , and came to the ancient of days , and they brought him near before him . And there was given him dominion and glory , and a kingdom , that all people , nations , and languages should serve him : his dominion is an everlasting dominion , which shall not pass away , and his kingdom that which shall not be destroyed , 7 Dan. 13 , 14. It is the Son of Man who has this Glory and Kingdom given him , and which he must administer as the Son of Man. And this seems the true reason why our Saviour so often calls himself the Son of Man , not as some imagine with respect to the mean Circumstances of his Appearance in the World , for this Phrase , The Son of Man , no where in Scripture relates to such an external Meanness and Poverty as distinguishes one Man from another ; but it either signifies no more than a Man , or it respects the common Weaknesses of Humane Nature ; and when this Name is applied to any particular Persons , it is never used of mean Men , but always of Princes or Prophets : But by this Title of the Son of Man , our Saviour gives us to understand , that he is that Great and Extraordinary Person , known by the name of The Son of Man in Daniel's Visions , whom God hath ordained to be the Lord and Judge of the World. But I shall not pass over this Argument thus , but shall more particularly consider the great Wisdom of this ; how necessary , congruous , and fitting it is , that the Son of Man should Judge the World ; which will suggest a great many useful Meditations to us . Now I shall reduce what I have to say to these two Heads : 1. That it is very fitting and necessary that the Saviour of Mankind should be their Judge also . 2. And therefore that the Man Christ Jesus , who is the Saviour of the World , should Judge it . I. That it is very fitting and necessary that the Saviour of Mankind should be their Judge also ; and that upon two Accounts : 1. Because the Authority to Judge is essential to the Notion and Authority of a Saviour : To save Sinners signifies to save them from their sins ; which is the true Interpretation of the Name Jesus , 1 Matt. 20. And to save them from their Sins , is to deliver them from the Punishment of Sin ; that is , from the Wrath of God , from the Curse of the Law , from Death and Hell , to raise them from the Dead , and to bestow Immortal Life on them : Now there are several Acts must concur to perfect this Salvation , but the last concluding and finishing Act is Judgment . And he only is a complete and perfect Saviour , who has Authority to Judge , to Pardon , and to Reward . God is a Holy and Pure Being , and can never be reconciled to Sinners , till they are renewed and sanctified , which makes it necessary for the Saviour of the World to instruct Mankind in their Duty , and by the Power of his Grace to change their Natures , and make them Holy as God is , since without holiness no man shall see God ; and therefore he must be a great Prophet and Preacher of Righteousness , to turn men from darkness unto light , and from the power of Satan unto God. God is a very righteous Judge , and has threatned Death against Sin ; and therefore the Saviour of Sinners must make Atonement and Expiation for Sin , must deliver us from the curse of the law , by being made a curse for us ; that is , must be our Priest and our Sacrifice , must die for our Sins , and intercede for us with God : but all this while a Sinner is not saved till he is finally acquitted and absolved ; till he is actually delivered from the Curse of the Law , and possessed of Eternal Life and Glory ; all things else are only Preparatory Acts , but the Final Judgment perfects our Salvation ; for he who finally Pardons , and bestows Heaven on us , is our Saviour : Christ might have been our Prophet , our Priest , and our Sacrifice , without being our Judge , but he could not have been our Saviour without it ; and therefore after Christ's Resurrection from the Dead , after he had preach'd the Gospel , and died upon the Cross to expiate our Sins , he tells his Disciples , All power is given unto me both in heaven and in earth , 28 Matth. And St. Peter tells the Sanhedrim , Him hath God exalted with his right hand to be a Prince and a Saviour , to give repentance to Israel , and forgiveness of sins , 5 Acts 31. So that he saves by Power , he is our Saviour and our Prince ; and this Power is the Reward of his Obedience and Sufferings : Therefore God hath highly exalted him , and given him a name which is above every name : That at the name of Iesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess , that Iesus Christ is Lord , to the glory of God the Father , 2 Phil. 9 , 10 , 11. His Power to save is attributed to his Intercession , or Mediatory Kingdom : Wherefore he is able also to save them to the uttermost , that come unto God by him , seeing he ever liveth to make i●tercession for them , 7 Heb. 25. And in like manner St. Paul attributes our Reconciliation to God , to the Death of Christ , but our Salvation to his Life ; that is , to that Power he was invested with at his Resurrection from the Dead : For if when we were enemies , we were reconciled ●nto God by the death of his Son : much more being reconciled , we shall be saved by his life ; That is , actually delivered from the Wrath of God , by the Power and Authority of a Living Saviour , 5 Rom. 10. Upon the same account Christ is said to be delivered for our offences , and to be raised again for our justification ; That is , finally to Absolve and Justifie us at the Day of Judgment , 4 Rom. 25. for we must observe , that though Christ by his Death has made a general Atonement and Expiation for Sin , and those Men are said at present to be justified , who are in a justified State ; that is , who are within the Terms of the Covenant for Justification , who are such as Christ in his Gospel h●s promised to justifie ; yet properly speaking , no Man is finally justified till he is finally acquitted and absolved at the Day of Judgment ; till he is judicially delivered from the Wrath of God threatned against Sin , and actually sentenced to Life and Glory : And if Christ cannot do this for us , whatever other Benefits we receive by his Ministry and Death , he is not a complete and perfect Saviour ; for he does not actually save us , unless he have Power and Authority to Judge us , that is , finally to Absolve us from all our Sins , and to bestow Heaven on us . Which shews , that the Saviour of Sinners must be their Judge , because we are not actually saved till we are finally judged : Moses was not a complete Saviour of Israel , because tho' he brought them out of AEgypt , yet he left them in the Wilderness ; but Ioshua was their Saviour ( and therein a Type of Christ ) who gave them Possession of the Promised Land. 2. But besides the nature of the Thing , that our Saviour must be our Judge , that is , must actually save us ; there is very great reason it should be so , because this gives Authority and Efficacy to all the Methods of Salvation : It will make Sinners afraid not to be saved by him , when they know that he must Judge them . As to shew this particularly : It will give great Authority to his Laws and Counsels , and great Credit to his Promises and Threatnings : 1. It will give great Authority to his Laws and Counsels , to remember that our Lawgiver will be our Judge ; that he who came into the World in Humane Nature to declare the Will of God to us , shall come again to Judge us by that Gospel which he preached . When God sends his Prophets to us , there is great reason to reverence the Authority of God in them ; but much more when our Judge comes to preach to us himself , for we may be sure he will not preach in vain : the Laws he preached to us at his first coming , shall be the Rule whereby he will Judge us at his second coming : Especially when we consider , that both our Prophet and our Judge is the Saviour of Mankind . We may possibly flatter our selves , that when God comes to Judgment , he may relax somewhat of the Rigour and Severity of his Laws ; that he has reserved to himself a liberty of Dispensing with our Obedience to those Laws which by his Prophets he commanded us to Obey : but we cannot think that our Saviour would lay any unnecessary Burden on us , that he would require any thing of us under the Pain of Damnation , but what he expects we should do ; that he will dispense with the Terms of the Gospel , whic● are themselves a Dispensation with the Rigour of the Law ; for there must be an end of Dispensing somewhere , unless Grace can dispense away all our Duty , and dispense unreformed and impenitent Sinners into Heaven : if this could be done , there was no reason why the Saviour of the World should have preach'd at all , or have given any Laws to Mankind , if he would have no regard to them in judging the World ; but if the Judge of the World become a Preacher , it concerns us diligently to hearken to him , for whether we will obey his Laws or no , we shall be judged by them . 2. This gives great Credit to his Promises and Threatnings , when they are made by our Judge himself , who has Authority to execute them : Has Christ promised Pardon of Sin to all true Penitents ? has he promised to raise our dead Bodies out of the Grave immortal and glorious , to bestow a Crown and Kingdom on us ? then we may depend on it , that he will do what he has promised ; for he who has promised is able also to perform : He has Authority to forgive Sins , to raise the Dead , to receive all his Disciples into Heaven , into the immediate Presence of God , there to live and to rejoyce for ever ; and when he , who came to save us , and 〈◊〉 promised this great Salvation to us , has Power to give it , when he who has made these Promises , has the disposal of Life and Glory , and Heaven in his own hands ; this is a mighty Encouragement to us , to be stedfast , unmovable , always abounding in the Work of the Lord , for as much as we know that our labour shall not be in vain in the Lord. And have not all impenitent Sinners , as much reason to expect , that Christ will certainly execute that Vengeance on them , which he has threatned ; that he will condemn them to Eternal Night and Darkness , to Lakes of Fire and Brimstone , where there is Weeping and Wailing , and Gnashing of Teeth for evermore : For he is the Judge of the World , who has Power and Authority to do it , and has declared that he will do it , and then we have reason to take his word for it . Men are apt to shelter themselves from the Terrors of the Law by the Merits and and Mediation and Mercies of a Saviour : God indeed is very just and severe , a consuming Fire , and who can abide his comming ? But the Blessed Jesus is a merciful and compassionate Saviour : He is so ; infinitely merciful , but yet this merciful Saviour has threatned Everlasting Fire against incorrigible Sinners , and he is our Judge too ; and if he will condemn us at the last Day , what hope is there for us ? where shall we find another Saviour to deliver us ? It seems he is not all Mercy , as Sinners are apt to flatter themselves ; No! he is a Judge , and a terrible Judge ; and if our Saviour will judge us , it is dangerous to neglect so great Salvation . That God did not intend meerly to fright Sinners with his Threatnings , is evident from the Sufferings of our Saviour : he could not save us without making Atonement and Expiation for our Sins ; and if he must undergo the Curse of the Law , if he must suffer Death to redeem Sinners , it is certain Sinners must have died , if Christ had not died for them : as St. Paul argues , If one died for all , then were all dead : for would God have laid the Punishment of our Sins on Christ , if he had not intended to execute the Curse of the Law against Sinners ? would he have delivered up Christ to Death for us , if he had not intended that Sinners should die without a Sacrifice ? And when the Saviour of the World , who came to lay down his Life for us , to ●edeem us from the Curse of the Law , threatens everlasting Destruction against impenitent and unbelieving Sinners , what reason have we to hope that he will not execute his Threatnings ? those who are not redeemed by his Death must die themselves ; and it cannot be otherwise expected , but that he who died to save us , will execute the Sentence of Eternal Death on all those who will not be saved by him : When he comes to Judgment , he will remember the Shame and Agony , the Infamy and Torments of the Cross , which he under went for Sinners ; and this will make him revenge the Contempt of his dying and suffering Love ; he suffered for Sin once , and though he were the Son of God , he bowed , and sweat , and died , under the weight of it : but all this is despised by Sinners , and goes for nothing ; and now he will die no more for them , but they shall die for themselves , shall feel the weight of God's Wrath themselves , shall sweat , and groan , and die under it to Eternity . II. It is very fitting and congruous , that the Man Christ Jesus , who is the Saviour , should be the Judge of the World ; and that upon three Accounts : 1. This is a very fitting Reward of his Humiliation and Sufferings . 2. It gives great advantage to the Future Judgment , that the Son of Man is the Judge of Mankind . 3. It adds to the Glory , and Triumph , and Terrour of that Day , to have a visible Judge . 1. The Glory and Author●ty of a Judge is a very proper and fitting Reward of Christ's Humiliation and Sufferings : He became Man to save Mankind ; though he was in the form of God , and thought it not robbery to be equal with God : yet he made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men : and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross , 2 Phil. 6 , 7 , 8. This was a very low Condescension for the Son of God , to conceal his Eternal Majesty under so mean a Disguise of Flesh and Blood ; to become Man as we are , to submit to all the Weaknesses and Infirmities of Humane Nature , to choose a low and mean Fortune , to be treated with Contempt and Infamy , and to die a painful and accursed Death upon the Cross. All this he submitted to in Obedience to his Father's Will , for the Redemption of Mankind ; but it was not fitting this Son of Righteousness should always lie under an Eclipse , he must break forth at last with a new and surprizing Glory ; the World must see what a great and excellent Person he was , who came to visit them in great Humility , who took upon him the form of a servant , and was despised and rejected of men , a man of sorrow , and acquainted with grief : and therefore God hath highly exalted him , and given him a name which is above every name : That at the name of Iesus every knee should bow , both of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess , that Iesus Christ is Lord , to the glory of God the Father , V. 10 , 11. Christ is now exalted to the right Hand of God , as a Reward of his Humiliation and Sufferings , and appears in the true Glory of an Incarnate God ; but his Glory is now visible onely to the blessed Inhabitants of Heaven ; those who despised him , persecuted him , spit on him , nailed him to the Cross ; those who in all Ages since have derided the Crucified Jesus , and scorned his Religion and Worship , see nothing of his Glory ; but when he comes to Judge the World , then his Glory and Power shall be visible to all ; this will put an end to the Reproach of the Cross , and turn it into Surprize and Wonder , when they shall see what a glorious Person he is , who submitted to so infamous a Death . When he came into the World , he appeared as other Men do , as mean as the meanest Men , clothed with a mortal Body of Flesh and Blood , without any external Splendor of Birth or Fortune to recommend him : but when this Son of Man shall return again to Judge the World , his external Appearance will then be glorious , so bright and transplendent , that he will Eclipse the Sun , as the Sun does the lesser Lights of Heaven ; then God will be as visible in him , as Man was on Earth , and shine through Humane Nature , as the Soul does through the Body , that an Incarnate God will be as visible as a Man : Humane Nature will no longer veil and conceal the Glory of the Godhead , but shall bear all the visible Impressions of the Deity , and appear ▪ with the awful Majesty of God : and this is a proper Reward for his mean appearance on Earth , for when God becomes Man , though there may be wise Reasons why he should conceal himself in Humane Nature for a while , yet it cannot and ought not to be always so , but if God becomes Man ▪ he will at one time or other make his Glory visible to all the World in Humane Nature . It was a low and vile submission for the Son of God , to be arraigned as a Male-factor before Pontius Pilate , to be falsly accused , unjustly condemned , made a Mock King , buffetted , scourged , reviled with the most bitter and insulting Scorn , and nailed upon the Cross , betwixt two Thieves ; but the Scene will be changed , when he comes to Judge the World ; when his Crown of Thorns shall be bright Rays of Glory , when the Wound in his Side , and the Print of the Nails in his Hands and Feet , shall be Springs and Fountains of Light , when his Cross shall be turned into a Triumphant Charriot and Throne of Judgment ; and his Judge and Accusers , and all the Enemies and Despisers of his Cross , shall stand trembling before him : this is the Triumph of the Crucified Jesus , this is the Reward of his Infamy and Death , and a proper Reward it is , to make him the Judge of the World , who was judged and condemned himself by Sinners . The firm belief and perswasion of this now , that God has made him the Judge both of the Quick and Dead , takes away the Shame of the Cross : Let who dare mock at it , we do not blush to own our selves the Worshippers of the Crucified Jesus , who suffered under Pontius Pilate , was crucified , dead , and buried , for him God raised from the Dead , and hath made him both Lord and Christ : we can read the History of his Arraignment and Condemnation , without taking Offence at his Sufferings , ( though a Christ crucified was to the Iews a stumbling-block , and to the Greeks foolishness , ) because by an Eye of Faith we now see him advanced to the right Hand of God , clothed with Majesty and Power , and expect shortly to see him come again in the Clouds of Heaven to Judge the World. Thus the Primitive Christians defended themselves against the Reproaches of Jews and Heathens , and thus we may to this day defend ourselves against the Scoffs of Atheists and Infidels : for a Crucified Jesus will appear a very glorious Prince , when he comes to Judge the World. It is very fitting , as you heard before , that the Saviour of Mankind should be the Judge of the World , and it made it reasonable for our Saviour to submit to such an ignominious Death for the Salvation of Mankind , when the Ignominy of the Cross should be rewarded and done away by the Glory and Triumph of the last Judgment ; and therefore the Apostle tells us , That for the joy that was set before him , he endured the cross , despised the shame , and is set down on the right hand of God , 12 Heb. 1 , 2. 2. It gives great advantage to the Future Judgment , that the Son of Man shall Judge the World , he who became Man , that he might be the Saviour of Mankind ; for the very appearance of the Son of Man to Judge the World , will convince all Men of the Justice , Equity , and Compassion of the last Judgment : and then God will be glorified in judging the World , when Men and Angels shall see and acknowledge the Justice and Equity of it : Now , 1. What could Mankind have desired more , had they had the choice of their own Judge , than to be judged by a Man ? by a just , and good , and compassionate Man : It is a formidable thing to be judged by God , who is a Pure and Holy Being ▪ and who so holy , that he dares appear before his Tribunal ? He chargeth his angels with folly , and the heavens are not clean in his sight : But we are apt to expect a more favourable Judgment from a Man , who has a kindness for Humane Nature , who is sensible of the Follies , Temptations , and Infirmities of it , who will not judge us as if we were Angels , or unbodied Spirits , but will remember that we are Men , that we are the Race of Apostate Man , that we have a corrupt Nature within , a tempting World , and a tempting Devil without . If this then will satisfie us , God has appointed a Man for our Judge ; one who is our Brother , Flesh of our flesh , and bone of our bone ; one who has suffered , and has been tempted as we are , who has lived in the midst of a wicked World , and knows the Conversation of Mankind , how easily Men are turned aside by Example , and Perswasion , and Interest , by Fears and Flatteries ; and has a great Pitty for the Weaknesses of Men , and will make all favourable Allowances for them : Nay , more than this , we have not onely a Man , but God-Man for our Judge ; a God personally united to Humane Nature . All Mankind have a great perswasion of God's Goodness , that the kindest and most compassionate Man in the World falls infinitely short of the Goodness of God ; but they are afraid of his Holiness and of his Justice ; that these Attributes will not suffer him to make sufficient Allowances for the Weakness of Humane Nature : On the other hand , tho' Men know enough to pitty each others Infirmities , yet they are not always the most favourable ●udges to one another ; in reason they should be so , that those who are exposed to the same Temptations themselves , who feel the Weaknesses and Infirmities of Humane Nature , should pitty those who are overcome by them ; but it is not always so , and therefore we cannot always rely on it : but when God becomes Man , we have all the Goodness of God , and all the tender Compassion of a Man , in their utmost perfection ; that when God-Man is our Judge , if either God or Man can help us , we are safe ; no Man need be afraid of such a Judge , who has not out-sinned the Mercies of a God , and the tender Compassions of a Man ; and he who has , must perish , and the most merciful Man must vindicate the Justice of God in it . Especially , 2. when we remember that this Man is the Saviour of Mankind : He who is our Judge became Man that he might be our Saviour ; and can we desire a more equal and favourable Judge then the Saviour of Mankind ? We may be sure he has all the Kindness for us that we can desire : it was a mighty Love to Humane Nature , which brought him from Heaven , and clothed him with Flesh and Blood , and exposed him to all the Miseries and Sufferings of this Life , for our sakes ; and when he did and suffered all this for us , can we suspect he will be a severe and unequal Judge ? that he who died for Sinners , will condemn any Sinners whom he can save ? Has he then forgot his Agony and Bloody Sweat , his Cross and Passion ? has he forgot that Love which brought him into the World , and which nailed him to the Cross , for the Salvation of Sinners ? We need not doubt but the Saviour of Mankind is more strongly inclined to save than to destroy : than to destroy did I say ! far be it from the great Lover of Souls , that he should have any inclination to destroy : This is foreign to his Design , this is against his Will , this is a force upon his Nature and Government ; he is Incarnate and Embodied Love , Mercy is the Temper and Complexion , the Glory and Triumph of his Kingdom ▪ and therefore none shall eternally Perish , but those whom Infinite and Incarnate Love cannot save . For we must remember , that he has now purchased us with his own Blood , that he has an Interest in us , that every Sinner he condemns , he pronounces Sentence against himself , he rejects what might have been , and what he passionately desired should have been his own ; and therefore we may be certain he will condemn none , whom according to the most favourable Construction of the Terms of the Gospel he can save : I say , we may be as certain of this , as we are ( to allude to some Parables of our Saviour ) that a Man who has travelled into the Wilderness to find a lost Sheep , will bring it Home upon his back rejoycing , and not leave it to perish there , when he has found it ; or that a Woman , who sought diligently for her lost Groat , and rejoyced at the finding of it , will not immediately fling it away again ; or that a Father , who has received his Prodigal Son with all the Festival Expressions of Joy , will not immediately turn him out of his Family to seek his Fortune : No , Christ has shed his Blood for us all , and the more he saves , the greater Reward he has of his Sufferings , the more numerous his Train and Retinue of redeemed Souls is , and Numbers add to the Glory of the Triumph : this may convince all Mankind , how merciful our Judge will be ; and if we must be judged at all , could God do more for us , then to appoint the Man Christ Jesus , who is our Saviour , to be our Judge . But then consider on the other hand , what a terrible thing will it be to be condemned by the Man Christ Jesus , the Saviour of the World ? What Tumults and Convulsions of Thoughts must such Sinners labour under ; they must be Self-condemned , they must feel all the Agonies of Guilt and Despair ; for if they could reasonably excuse themselves , or the most merciful Man in the World could excuse them , their Judge would excuse them too . I know not how to bear the thoughts of this ; the very imagination of it amazes and confounds me ; to be damned is a tolerable Punishment , in comparison of being damned by the Saviour of the World : And might I have been saved , will such a Sinner say , did my Saviour , who is now my Judge , a terrible Judge , shed his his Blood for me ? did he purchase Heaven for me ? and does he now condemn me to Hell , and deservedly too ? against his own inclinations , though he lose the Purchase of his Blood by it ? O Wretch that I am ! might I have been saved , and must I be damned , and damned by the Saviour of the World ! What Fury and Passion will accompany these thoughts is not to be expressed by words ; and I pray GOD , none of us may ever feel it . 3. Another thing , which made it so fitting and congruous , that the Son of Man should Judge the World , is , that he will be a visible Judge : It is very fitting the World should be visibly judged , for without this all the Pomp and Triumph of Judgment , nay some of the principal Ends of Judgment are lost : God judges the World in so publick a manner to convince the World of his Power , and Justice , and Goodness in the final Destruction of all bad Men , and the final Rewards of Vertue , and therefore this must be a visible Judgment , and then there must be a visible Judgment-seat , and a visible Judge , a visible Glory and Power ; bad Men must know for what they are judged , and see the Hand that executes Vengeance on them , or for ought I know , they might go Atheists and Infidels to Hell ; and see no more of God in a fired World , then they do in Plague , or Sword , or Famine , or such other Judgments as God sends upon the Earth : they might curse their hard Fate , but neither accuse themselves , nor own the Divine Power and Justice ; and could they sink into Hell without owning the Being and Justice of God , or acknowledging their own Guilt and Deserts , and accusing themselves as the Authors of their own Misery and Destruction ; God would lose the Glory of his Justice and Power , and Hell itself would be a very tolerable place to Sinners ; there would be Fire there to burn them , but no Worm to gnaw their Consciences , no inward Furies to torment them : the Justice of the last Judgment , which will stop the Mouths of Sinners , and make them confess their own Guilt and Deserts , will make the Flames of Hell so furiously rage and devour . So that it is necessary that the last Judgment should be executed by a visible Judge , that it may not be thought the Effect of Chance and Accident , or Fate , but the Result of the Divine Wisdom and Counsel ; that the World may see and know , that God is come to Judge them , and to take Vengeance on all the Workers of Iniquity ; and this also makes the Son of Man a very proper Judge of Mankind , because he is a visible God , and can appear in a visible Glory , and as visibly Judge the World , as any Earthly Prince or Judge when he ascends the Judgment-seat . This will be the Glory of that Day , to see the visible Appearance of the Son of Man in the Clouds of Heaven , attended with Myriads of Angels to his Throne of Glory , where he sits incircled with the Heavenly Host , and all Mankind standing before his Tribunal , expecting their final Doom from his Mouth : Good Lord ! how will such a Sight as this affect us ! could we but paint a lively Image and Representation of Judgment upon our Fancies , how would it warm our Hearts ! how would it disparage all the pompous Pageantry of this World ! how would it revive the Spirits of good Men , inspire them with Courage and Resolution , with Zeal and Activity in serving Christ , looking for that blessed hope and glorious appearance of the great God , and our Saviour Iesus Christ : What terror would the thoughts of it strike into Sinners ; how would it cool the heat of Lust ; how would it make their Countenance change , and loosen the Joynts of their Loyns , and make their Knees knock one against another , like the Hand writing upon the Wall , while they are carousing in their full Bowls , and drinking away the Thoughts of God and Judgment ! Who can possibly conceive the Joy and Exultation of that Day , when good Men shall see their Lord coming in the Clouds of Heaven , clothed with a Humane Body , but bright and glorious as the Sun ; a Body which still retains the Marks of his Sufferings , and the Tokens of his Love. How will it transport us to see him whom our Soul loveth ! to see him whom we have so passionately longed , and desired to see ! to see him whom we love , though we have not seen him ! To see him , I say , not as the Shepherds did , a poor helpless Infant , wrapped in Swadling-clouts , and lying in a Manger ; to see him not arraigned for a Malefactor , nor hanging in a shameful manner upon the Cross , but to see him in all his Majesty and Glory , to see him a Triumphant Conqueror and Judge , to see him with Crowns and Laurels in his hands , and in him to see the Certainty of our Faith , the Completion of our Hopes , the Rewards of our Patience and Sufferings , and our final Conquest over Death and Hell : O joyful Day , when this Royal Bridegroom shall come in the Glory of his Father , to meet his Spouse the Church , to conduct her to his Father's House , there to see , and there to partake in his Glory , and never to part more . Methinks I see holy and devout Souls in the highest Raptures and Extasies of Joy , embracing and comforting one another at the appearance of their Lord : Here comes the Blessed Jesus , it is he himself , the true Image of God , the very Brightness of his Father's Glory : This is that blessed Day we have so long expected and hoped for ; let us go forth and meet him ; let us hasten into the Embraces of our Saviour : He is come to Judgment , but let those tremble at Judgment , who are afraid of the Judge : we are his , he has bought us with his Blood , he has renewed and sanctified us by his Spirit , and now he is come to own us in the presence of Men and Angels , to bestow a Kingdom on us , to receive us to himself , that where he is , we may be also , and behold his Glory . But then on the other hand , consider , I beseech you , what a terrible Sight this will be to bad Men , who have laughed at the Fable of a Crucified Jesus , and mocked at Future Judgment : And is he come , will such a Sinner say , and must I be judged at last , when I thought myself so secure of Judgment ! Behold , I see him , and can be an Infidel no longer : Lord what Terrour is there in his Looks ! how do his Eyes flame with Vengeance ! who can abide the Day of his Wrath ! How can I appear before him as my Judge , whom I would not have for my Saviour ! what account can I give of my actions , who never expected to be called to an account for them ! what Plea can I make for my self , who would never believe , who would never be perswaded ; how shall I bear his Presence , and yet whether can I flie from him ! when he condemns me , to whom can I Appeal from the Judge and the Saviour of the World ! O Wretch that I am , who would never believe , never think of this Day , and now I must be condemned by the Saviour of the World. Let these Thoughts then make a deep impression upon our Minds , before that Day comes ; let us remember that the Son of Man will be our Judge , he who laid down his Life for us , he who now invites us to Repentance , he who now promises Pardon and Forgiveness to true Penitents ; let this teach us to reverence his Laws , to imitate his Example , to put our whole Trust and Confidence in his Merits and Intercession , That when he cometh again in his glorious majesty to judge both the quick and the dead , we may rise with him unto life immortal ; as our Church teaches us to pray . Secondly , Let us now consider what Assurance we have , that the Man Christ Jesus shall be the Judge of the World : and of this St. Paul tells us , That God hath given assurance unto all men , in that he hath raised him from the dead . But you 'll say , how does the Resurrection of Christ from the Dead prove , that he is made the Judge of the World ? For that any Man rises from the Dead , does not prove that he is Judge of the World : we shall all rise again the last Day , but not to judge , but to be judged : This is very true , and therefore if we knew no more of Christ , but only that he rose again from the Dead , this would not prove him to be the Judge of the World. But we must consider , 1. That the Resurrection of Christ is a great and irresistible Proof of the Doctrine which he preached : this our Saviour himself appeals to , as the last Proof of his Divine Authority , Destroy this temple , and in three days will I raise it up : And thus his Resurrection from the Dead proves that he is the Judg● of the World , for this he expresly taught his Disciples , That God had committed all judgment into his hands ; that the Son of man shall come in the glory of his Father , with his angels , and then shall he reward every man according to his works . So that our Saviour plainly declared , that God had made him the Judge of the World ; and God has confirmed his Testimony by raising him from the Dead . 2. We must consider also , that the Resurrection of Christ was his visible Advancement into his Kingdom : then his Kingdom began , when he rose from the Dead : then all power was committed to him both in heaven and in earth , 28 Mat. And that God has thus advanced him , was visible to all Men in the Effusion of the Holy Spirit on the Apostles , on the Day of Pentecost , and in those wonderful Miracles which they wrought in his Name : Thus St. Peter tells the Iews , that the miraculous Effusion of the Spirit was a visible Proof , that God had advanced Christ into his Kingdom , 2 Acts 33. Therefore being by the right hand of God exalted , and having received of the Father the promise of the Holy Ghost , he hath shed forth this , which ye now see and hear . And from hence concludes , v. 36. Therefore let all the house of Israel know assuredly , that God hath made that same Iesus whom ye have crucified , both Lord and Christ. Thus upon occasion of the Miracles the Apostles wrought , when they were forbid to preach in his Name , St. Peter tells the Sanhedrim , The God of our fathers raised up Iesus , whom ye slew and hanged on a tree . Hi● hath God exalted with his right hand to be a Prince and a Saviour , for to give repentance unto Israel , and remission of sins . And we are his witnesses of these things ; and so is also the Holy Ghost , whom God hath given to them that obey him , 5 Acts 30 , 31. So that when Christ rose again , he took possession of his Kingdom , and he must Reign till he hath put down all Enemies under his Feet ; that is , till he hath judged the World , finally condemned all bad Men , and rewarded his faithful Disciples , and then he shall give up the Kingdom again unto his Father , that God may be all in all , 1 Cor. 15. But besides this , there are two visible Effects of the Resurrection of CHRIST , which are plain Presages and Preludiums to a Future Judgment , the Destruction of the Iewish Nation and Policy ; and the Destruction of the Kingdom of Darkness : 1. The Destruction of the Iews , for their great Sin in Crucifying their Messias : This Christ foretold he would do , this is the meaning of that Parable of the noble man , who went into a far country to receive for himself a kingdom , and to return . — But his citizens hated him , and sent a message after him , saying , We will not have this man to reign over us . And when he returned , he said , But those mine enemies which would not that I should reign over them , bring hither , and slay them before me , 19 Luke 12 , 14 , 27. And therefore when Christ had foretold the Destruction of the Temple , and his Disciples asked him , When shall these things be , and what shall be the sign of thy coming , and of the end of the World ? Our Saviour intermixes the Prophesie of the Destruction of Ierusalem , the Fate of the Iewish Nation , and the last Judgment , or the end of the World ; the Destruction of the Iewish Nation , being the beginning and the Presage of a Future Judgment , 24 Matth. This was a visible Act of his Justice and Power , and a fair Warning to the World , what all the Enemies of Christ's Kingdom must expect . 2. The Overthrow of the Devil's Kingdom in the World , is another Presage of a Future Judgment : When Christ appeared the Devil had his Kingdom in this World , was the God of this World , and was worshipped with Divine Honours ; and St. Iohn tells us , For this end the Son of God was manifest , to destroy the works of the devil , 1 Joh. 3.8 . And Christ tells us ▪ That the Holy Ghost , whom he would send upon his Apostles after his Resurrection from the Dead , should convince the world of judgment , because the prince of this world is judged , 16 John 11. Where by Judgment I understand the final Judgment , which the Spirit should convince the World of by that visible Judgment he would execute upon the Prince of this World : For by the preaching of the Gospel , he turned Men from Darkness unto Light , and from the Power of Satan unto God ; converted great part of the Heathen World , silenced their Oracles , and exposed their Gods , and their Worship , their Temples and their Altars to contempt . This was a visible Judgment of the Prince of this World ; and have not bad Men reason to look about them , when they see their Prince and Captain so miserably defeated ? If Christ have already begun to execute Judgment on the Prince of this World , is not this a plain Fore-runner of the final Judgment , when the Devil and his Angels , and all bad Men shall be condemned to Eternal Fire . This assurance we have , that the Son of Man shall Judge the World , that God hath raised him from the Dead , and thereby confirmed that Testimony which he gave of himself , advanced him to the right Hand of Power , and has already given some sensible Proofs of his Power and Justice , in the Overthrow of the Iewish Nation , and the Devil's Kingdom . I shall only farther observe , that this sensible Proof we have , that Christ shall Judge the World , is a sensible Proof of a Future Judgment ; as certain as we are that Christ is risen from the Dead , so certain we are of a Future Judgment , which is an abundant Confirmation of all those other Arguments from Reason and Scripture , that God will Judge the World. CHAP. IV. The Manner and Circumstances of CHRIST's Appearance , and the Awful Solemnities of Iudgement . IV. LET us now consider the Manner and Circumstances of Christ's Appearance , and the Awful Solemnities of Judgment : I have upon several Occasions hinted at most of these things already , but the Order of my Discourse requires that I should say something particularly , though briefly to them : Now our Saviour tells us , 16 Matth. 27. That the Son of man shall come in the glory of his Father , with his angels . 9 Luke 26. That the Son of man shall come in his own glory , and in his Fathers's , and of the holy angels . That the Lord Iesus shall be revealed from heaven with his mighty angels , in flaming fire ; taking vengeance on them ●hat know not God , and obey not the gospel of our Lord Iesus Christ , 2 Thess. 1.7 , 8. That the Lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of God ; which shall awaken the dead and raise them out of their graves ; but the dead in Christ shall rise first : then we which are alive , ( that is , whoever shall then be alive at Christ's coming to Judgment , ) shall be caught up together with them in the clouds , to meet the Lord in the air : and so shall we ever be with the Lord , 1 Thess. 4.16 , 17. That when the Son of man cometh in his glory , and all his holy angels with him , then shall he sit upon the throne of his glory . And before him shall be gathered all nations ; and he shall separate them one from another , as a shepherd divideth his sheep from the goats , 25 Matth. 31 , 32. Or as it is described in St. Iohn's Visions , 20 Revel . 11 , 12 , 13. And I saw a white throne , and him that sat on it , from whose face the earth and heavens fled away , and there was no place found for them . And I saw the dead , small and great , stand before God ; and the books were opened : and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . This gives us a general Prospect of the Order and Solemnity of the last Judgment , which is very Pompous , and Glorious , and very Terrible : there never was any thing like it , all the Roman Triumphs in comparison with this , were but like the Sports , and Apish Imitations of Children ; let us then particularly , but briefly consider the several parts of it . Christ shall come in his own glory , and in his Father's , and of the holy angels . In his own glory ; that must signifie the Glory of his Person , that is , the Glory of an Incarnate God : His Body will be bright and glorious as the Sun ; so it was when he was transfigured before them on the Mount , His face did shine like the s●● , and his raiment was white as the light , 17 Matth. 2. And if there be any new degrees of Glory and Majesty , we may be sure he will appear in it all , when he comes to Judgment : The Scripture assures us , that Christ is now clothed with a glorious Body , and that at the Resurrection he shall change our vile bodies , that they may be like to his own most glorio●s body ; and he himself tells us , At that day the righteous shall shine forth like the sun in the kingdom of their Father : And if he bestows such Glory on his meanest Members , how glorious will the Head be ! for St. Paul assures us , that there are very different degrees of Glory , There is one glory of the sun , and another glory of the moon , and another glory of the stars ; for one star differeth from another star in glory . So also is the resurrection of the dead , 1 Cor. 15.41 , 42. With what Glory then will our Lord appear , when he comes to Judgment ! If the Righteous shall shine forth like the Sun , how bright will the Sun of Righteousness himself be ! If meer Creatures shall appear so glorious , what will the Glory of an Incarnate God be ! for he will not then appear as a glorious Creature , but as a visible God ; as I observed before , his Godhead will shine through his glorified Humanity , as visibly as our Souls do through our Bodies : and how glorious must that Body be , in which the Deity appears ; a Glory which distinguishes a God from the most glorious Creatures . But he must appear in the Glory of his Father also ; that is , as I understand it , with the Authority of an Universal Judge : this is a great Glory , for Authority and Power carries Reverence and Majesty with it : whatever Mens personal Qualifications are , though upon all other accounts they are much inferior to their Neighbours , yet the Character of a Judge makes them Venerable , especially to those who must be judged by them : Authority is an invisible Character , but yet gives a visible Majesty ; it is apt to impose upon our Judgments of Persons , that we hardly think them the same Men when they are in Authority and out of it ; and if an ordinary Judge of Assize be lookt on with so much Reverence and Awe , what is the Glory and Majesty of an Universal Judge ! How will all the World fall , and bow , and tremble before him , who with the Word of his Mouth can sentence them to Eternal Life or Death ! This is his Father's glory , for he is the Natural Lord and Judge of the World , and from him he receives this Authority to Judge the World , The Father judgeth no man ; but hath committed all judgment to the Son : That all men should honour the Son , even as they honour the Father , 5 John 22 , 23. To this Glory he is now advanced ; and we must now Obey , and Reverence , and Adore him as our Judge , but it will give a visible Majesty to him , when he thus comes in the Glory of his Father ; when the astonishing Glory of his Person is still made more Glorious and Majestick by the Authority of a Judge . But his Retinue is very glorious also , and adds to the Terror and Majesty of his Appearance , for he shall come attended with Myriads of holy Angels ; bright and glorious Beings , who incircle his Person , and are the Witnesses and Ministers of his Justice . We know a splended Retinue adds greatly to the Glory of a Prince or Judge : a Multitude has something great and awful in it , especially when this Multitude are all his Dependants , Servants , and Ministers ; and more still , when every one of this Multitude are most excellent and glorious Creatures , the Beauty and Perfection of the Creation , whose single Glories we cannot now bear the sight of , without great Apprehension and Amazement : and what a mighty Prince is he , who comes attended with the whole Host of Heaven , who leave their heavenly Mansions to wait upon their Lord , and to adorn his Triumphs ! But this glorious Retinue of Angels is not meerly for Pomp and State , but they are the Ministers of his Justice , and therefore are called his mighty Angels , or the Angels of his Power , 2 Thess. 1.8 . And what a powerful Judge is he , who has all the Powers of Heaven attending him to execute his Vengeance on Men and Devils ! This glorious Judge shall at the last Day come down from Heaven , for thither he ascended after his Resurrection from the Dead , and there he must continue till he comes to Judge the World : but then the Lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of God , 2 Thess. 4.16 . I see no reason why this should not be understood literally , of an audible Voice and Shouting , and an audible sound of the last Trumpet to summon all Mankind to Judgment ; for this makes the Appearance more solemn and awful ; and thus God descended on Mount Sinai , when he gave the Law , With thundrings and lightnings , and the voice of a trumpet exceeding loud ; so that all the people that was in the camp , trembled , 19 Exod. 16. And if he gave the Law with the sound of a Trumpet , why not Judge the World with it too ? This Shout is the shouting of the holy Angels , begun by the Voice of the Archangel , in their descent with Christ ; and signifies what such Shoutings do among Men , either great Joy and Exultation , or Alacrity and Courage : thus Men shout for joy when any thing happens which highly pleases them ; thus Souldiers shout when the Signal is given for Battle . Thus when our Lord shall say , Come ye holy Angels , go down with me to Judge the World ; they will shout for joy that that day is come , which will put a final end to the Kingdom of Darkness ; when the Devil and his Angels , and all wicked Men shall be cast into the Lake of Fire ; and good Men rewarded , and crowned , and received into the immediate Presence of God in Heaven : For this is matter of Joy to all holy Angels , to see the final Conquest of all the Enemies of CHRIST'S Kingdom ; to see the Triumphs of Justice , to see all Impiety and Wickedness shamed , condemned , and punished , and the World cleansed from the Pollutions of it ; to see their numbers encreased by the advancement of good Men into Heaven , who will now be united to their Company , and joyn with them in singing Halelujahs to Him that sitteth on the Throne , and to the Lamb ; for if there be Joy in Heaven at the Repentance of one Sinner , what Exultation and Acclamations will there be , to see the whole number of GOD'S Elect raised again with glorious Bodies , and receive that Kingdom which was prepared for them before the Foundations of the World ! When our Lord shall say , Come ye holy Angels , and be the Ministers of my Justice , and execute my Vengeance upon a wicked World , upon the Devil and all bad Men , and gather together mine Elect from the four Corners of the Earth ; with what Shoutings will they receive their Commission ! with what Alacrity and Courage will they execute it ! for so our Saviour himself represents it , that the Angels are not meerly Attendants of State , but his Officers and Ministers whom he employs in Judging the World : thus he expounds the Parable of the Tares , 13 Mat. 41 , 42 , 43. He that soweth good seed , is the Son of man : The field is the world : the good seed are the children of the kingdom : but the tares are the children of the wicked one : The enemy that sowed them , i● the devil : the harvest is the end of the world : and the reapers are the angels . As therefore the tares are gathered and burnt in the fire ; so shall it be in the end of the World. The Son of man shall send forth his angels , and they shall gather forth out of his kingdom all things that offe●● , and them which do iniquity ; and shall cast them into a furnace of fire : there shall be ●●iling and gnashing of teeth . Then shall the righteous shine forth like the sun , in the kingdom of their Father . And thus he expounds the Parable of the Net , that was cast into the sea , and gathered of every kind . Which , when it was full , they drew to shore , and sat down , and gathered the good into vessels , and the bad they cast away . So shall it be at the end of the world : the angels shall come forth , and sever the wicked from among the just ; and shall cast them into the furnace of fire : there shall be wailing and gnashing of teeth , v. 47 , 48 , 49 , 50. What is meant by the trump of God , with which Christ descends from Heaven , is hard to say ; only thus much we know , that it is such a Trumpet , at the sound of which the Dead shall rise ; as St. Paul expresly tells us , 1 Cor. 15.51 , 52. Behold , I shew you a mystery ; We shall not all sleep , but we shall all be changed , in a moment , in the twinkling of an eye , at the last trump , ( for the trumpet shall sound ) and the dead shall be raised incorruptible , and we shall be changed . And therefore this last Trump seems to be what our Saviour calls the Voice of the Son of God , 5 John 25 , 28 , 29. Verily verily I say unto you , The hour is coming , and now is , when the dead shall hear the voice of the Son of God : and they that hear shall live : Which may indeed be understood of a Metaphorical or Spiritual Death and Resurrection , that those who were dead in Sin , should be raised to a new Spiritual Life by hearing the Voice of the Son of God , and believing on him , but though our Saviour might intend this sence , yet he meant somewhat more by it , as appears from what follows : Mar●● not at this : for the hour is coming , in the which all that are in their graves shall hear his voice , and shall come forth , they that have done good , unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation . So that the Voice of Christ shall raise the Dead , which may well be called the Trump of God , when it shall found through all the World , and give a new Life to the Dead , and summon 'em to Judgment . For this is another very material Circumstance of the Future Judgment , that all the Dead , both good and bad , shall be raised to Life again , and appear before the Judgment-seat of Christ : that as we must give an account of whatever we have done in this Body , whether good or bad , so we must re-assume our Bodies again when we come to Judgment . I shall no● now discourse to you of the Nature or Possibility of the Resurrection , which belongs to another Argument ; but the Man Christ Jesus is the Judge of Mankind , he appears in Humane Nature himself , cloathed with an Humane Body , though infinitely bright and glorious ; and he comes to Judge Men , not unbodied Souls , and therefore we must be reunited to our Bodies again , for a Humane Soul is not a perfect Man without its Body . An unbodied Soul is guilty of none of those Sins for which we must be judged , for we must be judged for what we did in the Body ; the Man sinned , and the Man must be judged , and the Man must be either happy or miserable for ever . Lord ! with what Horrour and Reluctancy will bad Souls enter into their Bodies again ; not to enjoy their old beloved Sensualities , but to be judged for them ! when the very sight of their Bodies shall call to mind all the Villanies they acted in them ; when they must appear before their Judge with all the Instruments of Wickedness about them , with those very Bodies whose members they had made servants of uncleanness , and to iniquity unto iniquity ; with Eyes full of Adultery , with Hands stained with Blood , or full of Bribes or Rapine , with a blaspheming , a lying , a reviling , a perjured Tongue ; to unite a Soul to such a Body again , is like tying a Man to his murdered Friend , which will both scare and torment his Conscience , and poison him with a noisom Stench . The Body , which was the Tempter and the Instrument in all this Wickedness , will now be a Witness against him , and an Instrument of his Punishment too . But holy Souls will give a better Welcome to their Bodies , Bodies in which the Flesh was subdued to the Spirit ; which were preserved pure and clean from all sensual Lusts , which were the ready Instruments of Righteousness and Vertue , which were offered up living , holy , and acceptable Sacrifices to God ; which suffered loss , and want , and torment , and death for the sake of Christ : good Men would desire to be judged in such Bodies as these , which are visible Testimonies of their Faith , and Patience , and Mortification , and Self-denial , which are the Members of Christ , and the Temples of the Holy Ghost . Thus all Mankind shall rise out of their Graves , and appear before the Judgment seat of Christ ; and therefore now let us Contemplate our Lord , sitting upon his Throne , the Throne of Judgment , as he himself tells us , 25 Matth. 31. When the Son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory . Thus it is described in the Revelations of St. Iohn , 20 Revel . 13. And I saw a great white throne , and him that sat on it , from whose face the earth and the heaven fled away , and there was found no place for them . What this Throne is , or where it shall be placed , we are not told ; but the most probable Conjecture is , that this Throne is a bright resplendant Cloud in the form of a Magnificent Throne , placed in the Air , at some distance from the Earth ; for he is said to come in the Clouds of Heaven ; and St. Paul plainly intimates to us , that his Throne shall be in the Air , when he tells us , that those good Men , who shall be alive at Christ's coming , shall be caught up to meet the Lord in the air : and it is not improbable , but this may be near Ierusalem , where the Temple of God was , where he conversed while he lived on Earth , and where he was judged and condemned as a Malefactor , and treated with the utmost Scorn and Contempt , and nailed in an infamous manner upon the Cross ; for it seems to add to the Triumph of that Day , to appear in all his Glory to Judge the World , at that very place when he suffered Shame , and Reproach , and Death , for the Sins of Men , and from the hands of Sinners . But this is all Conjecture , ( though not without some appearing Probability ) and therefore I shall build nothing on it . The Judge being sat , all Mankind appear before him , to give an account of their Actions , and to receive their fina● Sentence : Before him shall be gathered 〈◊〉 nations ; and he shall separate them 〈◊〉 from another , as a shepherd divideth the sheep from the goats , 25 Mat. 32. This , 〈◊〉 I observed before , our Saviour attributes to the Ministry of Angels , who separate the Wheat from the Tares , and the good Fi●● from the bad : for the angels we know 〈◊〉 ministring spirits , sent forth to minister for them who shall be heirs of salvation , 1 Heb. 14. and therefore they know how to distinguish between good and bad Men , and to separate them from each other . This is the last and final Separation ; good and bad Men shall never meet and intermix with each other after this : they live together in this World , and conve●● together , are united by Relation and In●●rest ; are Members of the same Church ▪ and Worship God together in the same Holy Communion of Prayers and Sacraments , but they must part Company at the Day of Judgment ; the one to the right Hand , and the other to the left : Men are very apt to flatter themselves now , that they shall fare the better for the Company they keep ; no Church and no Communion is pure enough for them , not that they are so much Holier than their Neighbours , but they are of Opinion , that God will judge of them by the Church they are of ; and therefore whatever Church strikes their Fancy most with an appearance of Sanctity and Holiness , there they joyn themselves , not so much to be made better by their Company , as to escape the better with them : but they should remember , that the Tares and the Wheat grow together in the same Field , but yet have a very different end ; the one is gathered into the Barn , and the other is burnt : and that good and bad Fish are taken in the same Net , but they are separated at the Day of Judgment : All our Separations now will avail us nothing , unless we take care to be found in the Number of Christ's Sheep , when we come to Judgment ; for if we be concealed Hypocrites , and rotten and corrupt Members of a Sound and Orthodox and Pure Church , though we have conversed with good Men all our lives here , yet we must part Company at last ; the angels at that day will gather forth 〈◊〉 of Christ's kingdom , and Church , all things which offend , and work iniquity . The Judge being thus seated on his Throne , and all Mankind before him , the Books are opened ; which is another Circumstance to be considered in the last Judgment , 20 Revel . 12. And I saw the dead , small and great , stand before God ; and the books were opened : and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . The like we have , 7 D●● 10. This opening of the Books seems to be an Allusion to the Form of Process in Humane Judicatures , for we cannot think that God keeps Books of Record in a literal sence , as Men do ; for such Books are onely Helps to Memory , and therefore God needs them not : but this represents to us the exact and impartial Justice of the last Judgment ; for there are two sorts of Books , which shall be opened , and out of which we shall be judged : 1. The Laws of God , which are the Rule of our Actions , by which we shall be judged . 2. The Records of our Lives and Actions , which contain the Matters of Fact , or that for which we shall be judged . I shall discourse more particularly of this hereafter , and shall only observe at present , that God is a curious Observer of all our Actions , and keeps a faithful Record of them ; though we take little notice of our Sins ourselves , and forget them presently , and then think they are gone and past , yet God remembers them , and we shall find fair and fresh Records of them , when we come to Judgment : And how will it amaze and confound bad Men to see all the Sins of their Lives called to remembrance , to see a black Catalogue of all their Impieties and Blasphemies , Injustice and Oppression , Uncleanness and Impurities , to see an exact Counterpart of a most wicked and ungodly Life ! Nothing can blot our Sins out of God's Book but a sincere Repentance and Reformation of our Lives ; for then God has promised to blot out all our iniquities , which is somewhat more then crossing the Account ; for when the Account is only crossed , it is visible still , but what is blotted-out , don 't so much as appear ; it no longer stands upon Record , it is forgot , and shall never be alleadged against us ; there shall be no mention made of it at the Day of Judgment ; for St. Iohn tells us , there is another Book shall be opened , the Book of Life , out of which good Men shall be judged , which records their Faith , and Patience , and Charity , and all the good they have done ; but none of their Sins , which God has blotted out of his Remembrance , and has promised to keep no Record of them : And is not this a mighty encouragement to true Repentance , that all our Sins shall be blotted out before the Day of Judgment , that there shall be no mention , no remembrance of them then . Some very good Men have been guilty of very great Wickedness , which it may be none but God and their own Consciences know ; and the best Men have so many Failings , Weaknesses , Miscarriages , that should all the Sins of good Men be exposed to the View and Censure of Men and Angels at the Day of Judgment , tho' they were finally absolved and acquitted , yet it would cause great Shame and Confusion , and overcast the Glory of that Day ; but their Sins are done away and forgot , and they have washed their Garments , and made them white in the Blood of the Lamb : this is the only way to conceal your most secret Sins , to blot them out of God's Book by Repentance ; for if they remain there upon Record , how successful soever you may be in concealing them at present , the Books will be opened at the Day of Judgment , and then all the World will know them . Thus in our Saviour's Account of the last Judgment , none of the Sins which good Men ever committed , are mentioned , but only the Graces and Vertues for which they are rewarded ; nor is there any notice taken of any good Actions done by bad Men , but only of their Sins , 25 Mat. as God expresly declares it shall be 32 Ezek. 13 , 14 , 16. When I shall say to the righteous , that he shall surely live ; if he trust to his own righteousness ( to the good he hath already done ) and commit iniquity , all his righteousness shall not be remembred : but for his iniquity that he hath committed he shall die for it . Again , when I say to the wicked , Thou shalt surely die , if he turn from his sin , and doth that which is lawful and right : — None of his sins that he hath committed , shall be mentioned unto him : he hath done that which is lawful and right ; he shall surely live . And now let us consider in what order Christ will Judge the World : When he has separated between the Sheep and the Goats , between good and bad Men ; he first calls good Men to Judgment , and pronounces them blessed , as we see 25 Matth. And this very much becomes the Person of our Judge , who is the Saviour of the World , and therefore to save is his proper Work , and must take place of all Acts of Justice and Vengeance ; the Saviour of the World , as I observed before , must be our Judge , that he may be a complete and perfect Saviour , that he may finally acquit and reward us ; and therefore this is his first care , to separate his Elect from the Company , and to deliver them from the Destruction of the Ungodly . This demonstrates to all the World , that God takes more pleasure to save then to destroy ; this convinces Sinners that their Destruction is from themselves , that they might have been saved as well as others , for Christ came to save them ; and they see now , that he would have done it , would they have been saved by him : in the Glory which is conferred on good Men , they see what they have lost , before they hear that terrible Sentence pronounced , Go ye cursed into everlasting fire ; and this is a double Damnation to see the Happiness of good Men , and to feel their own Misery ; for when we come to Judgment to lose Heaven will be thought a terrible Punishment , though there were no Hell ; and this Punishment bad Men have by being suffered to stand by , and see the glorious Rewards of the Righteous . But there is a further reason also for this ; that good Men , when they are acquitted and absolved , shall together with their Lord sit in Judgment on the wicked World : 1 Cor. 6.2 , 3. Do ye not know that the saints shall judge the world ? — Know ye not that we shall judge angels ? How far this extends we know not , but it seems such a thing there is , as was universally believed in the Apostle's Days , as appears from his Appeal to their own knowledge of it ; but if they must Judge the World , it is reasonable to think that their own Judgment must be over first . I shall name but one thing more , which I have had several occasions to take notice of already , and that is , That at the last Judgment this Earth shall be destroyed with Fire , as S. Peter expresly tells us , The day of the Lord shall come like a thief in the night ; in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the earth also , and the works that are therein shall be burnt up , 2 Pet. 3.10 . This has been an old Tradition , that the World shall be destroyed by Fire ; and some Men are very curious and inquisitive by what Natural Causes this may be done ; for they are not willing to allow , that God either made or destroys the World by an immediate Power ; for the less they leave for God to do , the less they are concerned about him : but though it is hard to perswade some Men now , that there was any need of a God to make the World , which they think could make itself without him , yet the last Judgment shall convince them , that it is God that destroys it , when they shall see the World fired by a flame streaming from his Throne , as is not improbable by the Description of the Prophet Daniel , A fiery stream issued , and came forth from before him , 7 Dan. 10. The only Question is , Whether the World shall be fired at Christ's first appearance to Judgment , or after the final Sentence pronounced against bad Men ? The first does not seem probable , because Christ himself shall place his Throne in the Air , and all Mankind shall be gathered before him to Judgment , and a fired World is not a proper Scene for such an Appearance ; and the burning of the World seems to be an Act of Judgment and Vengeance ; as St. Paul tells us , He shall descend from heaven in flaming fire , taking vengeance on them that know not God , 2 Thess. 1.8 . So that the Devil and bad Men shall first be condemned to Everlasting Fire , and then their Punishment shall begin in a Fired World. Thus I have given you a brief View of the Circumstances and Manner of Christ's Appearance , and the Awful Solemnities of Judgment , every part of which is for the Glory of our Lord , for the Comfort of good Men , and a Terrour to the wicked . God grant we may so think of this Day before hand , that we may not feel the Terrour and Astonishment of it , when it comes . CHAP. V. Who are to be Iudged , viz. The World , or all Mankind . V. LET us consider who are to be judged , and they are the World , or all Mankind : for I shall take no notice of the Judgment of the Devil and the Apostate Angels , which we know no more of , but only that they shall be judged , that the angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darkness , unto the judgment of the great day , Jude , v. 6. Why their Judgment is deferred so long we cannot tell ; for it is plain , that the Angels fell from their first Estate before Man , and how long we know not , for it was the Serpent that beguiled Eve ; but this we know , that whatever their first Apostasie was , they have a great deal more to answer for now , and must expect a more terrible Condemnation : All the Sin that is in the World is originally owing to the Temptation of the Devil , who seduced our first Parents in Paradise , and has ever since been the great Tempter to Wickedness and Apostasie from God ; and therefore he is in some degree entitled to all the Wickedness of Mankind . And this is a good reason why the Devil and his Angels , and all bad Men should be judged and condemned together , those who tempt , and those who are overcome by Temptations ; the Prince of Darkness , and all his Subjects , whether Angels or Men. Hell is the Fire prepared for the Devil and his Angels , not for Men ; but when he has drawn Mankind into the Apostasie , it is fit they should share in his Punishments too ; and when our Lord comes to Judge Men who have been seduced and corrupted by Evil Spirits , there is no reason to think that wicked Spirits should escape , who have seduced and tyrannized over Mankind . But that which we are at present concerned in , is the Judgment of Mankind , That God hath appointed a Day wherein he will Judge the World , or the whole Race of Men , as St. Iohn represents it , I saw the dead , small and great , stand before God , 20 Revel . 12. No Man who believes a Future Judgement , makes any doubt of this , but that all shall be judged : For if any , why not all ? We are all alike God's Creatures , we are all equally accountable to him , and though we have very different Talents , yet we have all some Talent or other to improve for our Master's use : And therefore I shall not go about to convince any Man , that he is to be judged as well as the rest of Mankind ; but there are some Persons who are apt to forget this , who have yet as much occasion to think of a Future Judgment , as any other Men , and therefore ought to be minded of it : and they are those who are very Rich and Great , or very Poor , or in the Vigour and Gaiety of Youth . 1 st , Rich and Great Men , Princes and Potentates , Men of Honour and Fortune , who are exalted above the common Level of Mankind : These must all be judged as well as the meanest Men , though they are not very apt to think of it ; great Power and great Riches make them reverenced and adored like so many little Deities in this World ; all Men court and flatter them , and make a great distinction between them and those of a meaner Rank and Fortune ; and this is apt to swell their Minds ; they look down upon the rest of the World as very much below them ; and think they merit much when ever they look up to God : for such great Men as they are to worship God , and lift up their Eyes sometimes to Heaven , they imagine is so great an Honour to God , and Credit to Religion , that a very little matter will be accepted from them : they see Humane Judicatures very often have great respect for Mens persons in Judgment , and they hope God will consider their Quality too , and deal with them like Princes , or Nobles , or Gentlemen ; as one unfortunate Gentleman expressed himself not many Years since at the Gallows ; and I fear therein spoke the secret Thoughts and Hopes of many others : so that if these Men believe they shall be judged , yet they perswade themselves , that they shall not be judged like other Men ; that God will wink at their Faults , and have respect to their Rank and Quality , and excuse them from the strict Observation of those Laws which were made for meaner Persons . I suppose you do not expect I should gravely and seriously confute such vain Conceits as these , which few Men dare profess , and own , and defend , though they secretly flatter themselves with such Hopes , as is too visible in their lives ; but since Men are apt to think such things as they dare not speak , it will be useful to suggest some wiser Thoughts to them , which may prevent such Imaginations , and bring the greatest Men living under the Awe and Terrour of the Future Judgment . For what a vain Imagination is it , That God will have regard to Earthly Greatness in judging the World ! For what is this World , and all the Greatness and Glory of it , to him who made it ? Great and small are but comparative Terms , and nothing is great , when compared with that which is greater : Consider the Glory of our Judge , as I have already represented it to you , when he shall come attended with Myriads of Angels ; and then think what little creeping Worms you are to him : We may observe in this World , that every Rank and Degree of Men appears considerable to those below them , but those above use them as Inferiours , and are not afraid to Judge and Correct them for their Faults ; and is there not a much greater Distance between GOD and the greatest Emperour , than there is between the greatest Emperour and a petty Constable ? Consider the Case of the Apostate Angels , of the Devil himself , who is the Prince of the Power of the Air , and was a very glorious Spirit ; and if as great and glorious as he was , God flung him down from Heaven for Sin , and as powerful as he now is , who is the God of this World , will judge and condemn him at the last Day , why should any Man think that his Power and Greatness , which be it what it will , can neither be compared to what the Devil was , nor to what he is , should excuse him from the Judgment of God. And since you boast of your Power and Greatness , who made you so ? who made you to differ from the meanest Beggar ? who advances Princes to the Throne , and cloaths them with Glory and Majesty ? is not all power of God ? are they not his Ministers and Servants ? and is any Minister too great to be corrected by his Prince , who made him so ? are not all Ministers accountable to their Lord ? and the greater their Trust and Power is , have they not a greater account to give ? and is this a reason why they should give none ? why they should be exempted from Judgement , and from giving an Account ? But it is a wonderful thing to me , that any Man should glory in Power and Greatness , or think himself too big to be judged by God , or that God will have any regard to his Greatness in judging him ; for did he but reflect upon his own state and condition in this World , it would convince him what a little inconsiderable Creature he is . As great as any Man is , he is exposed to every Accident , to all the Changes and Vicissitudes of Fortune : God can and very often does punish him in this World , and then there is no reason to expect tha● he will not judge him in the next : Pain and Sickness stand in no awe of his Greatness , and Death is no more afraid of him than of a Beggar : Those who are Gods 〈◊〉 earth , must die like Men ; which is the Curse and Punishment of Sin , and this puts an end to all their Greatness , for after a little Funeral Pomp is over , and they are laid in their Graves with a little more Ceremony than meaner Men , they are forsaken of all their Guards , and Retinue and Dependants , and are left to be a Prey for Worms : And is this the Creature too great to Reverence and Worship God ▪ and too big to be judged , whom Worm● eat , and Beggars walk over his Grave ! This is the weak and frail State of the greatest Men on Earth ; they go naked and unarmed into another World , stripe of their Power and Fortunes , of Riches and Honours , which dazled the Eyes of Men here ; and when they are gone , all Men speak their Minds freely of them , judge t●eir Lives and Actions , arraign their Memories , and revenge their Injuries upon their Graves ; and when they are become little enough to be judged by Men , surely they are not too big for God's Judgement : Then the kings of the earth , and the great men , and the rich men , and the chief captains , and the mighty men , as well as ●very bond-man , and every free-man shall hide themselves in the dens , and in the rocks of the mountains ; and say to the rocks and mountains , Fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the Lamb : For the great day of his wrath is come ; and who sh●ll be able to stand ? 6 Revel . 15 , 16 , 17. Consider this ye Rich and Great Men , who are so apt to forget God , and a Future Judgment : Riches profit not in the D●y of Wrath , they cannot bribe God as they do Men , no power can prevail against the Almighty ; proud and swelling Titles are meer empty Bubles , which burst and vanish into nothing in the next World : Men ye are , and ye shall die like Men , and shall be judged like Men , and have much more reason to think of Judgment then other Men have , for ye have a greater Account to give , and are in more danger of giving a very bad Accoun● if you do not frequently and seriously think of Judgment . What a mighty Trust , and a mighty Temptation are Riches , and Honour , and Power ! How much good , and how much hurt , may such Men do in the World ! And what a formidable thing is it , to give an account of all the Good that we might and ought to have done , and have not and of all the Evil we have done by the abuse of those Blessings of Heaven , which we were entrusted with to do good . Honour and Power always carry some great Duties with them ; they are not meerly intended to set some Men above others , to command the Cap and the Knee , and external Respects , but they are for the good Order and Government of the World , to suppress and punish Wickedness , and to protect and incourage Innocence and Vertue ; such Men are like the great Lights of Heaven , to direct and cherish the World with their Light and Influence ; their Examples are visible and conspicuous , and carry great Authority with them ; and if their Motions be irregular and exorbitant , it proves as fatal as for the Sun to forsake the Eclyptick , and wander into unknown Regions of the Heaven , which would confound Summer and Winter , Night and Day , and bring the utmost Disorder upon Humane Affairs : When Princes and Great Men who should support Religion , and punish Wickedness , are the Patrons of Atheism , Prophaneness , and Immorality , and give Countenance and Reputation to it by their Examples , what Multitudes of Converts do they make ! How does it give the Reins to Mens ungoverned Lusts , when the Restraints of Fear and Shame are gone ! How does it corrupt even vertuous and well-disposed Minds , when it is a fashionable thing to be wicked , when it qualifies them for Preferments , and makes them fit for the best Company ; while Vertue and Modesty is the common Subject of Drollery and Ridicule : when those who should Administer Justice to the World , oppress the Poor and Fatherless , and accept the Pensions of the Rich ; when they pervert Judgment for a Reward , and enrich themselves with Bribes : such an Abuse of Power will have a very heavy Account : What a dreadful thing will it be , when you come to Judgment , to be persued with the Cries of Widows and Orphans , of ruined Families , and which is more dreadful yet , with the Curses and Execrations of murdered Souls ! The like may be said of Riches , which is but a Stewardship , and we must give an account of it : and if instead of improving a plentiful Fortune to do good to the World , we spend it upon our Lusts , and make ourselves Beasts ; if with the rich Man in the Gospel , we fare deliciously every day , and suffer the Poor and Miserable to starve at our Doors , we must expect to hear what Abraham said to him , Son remember thou hadst thy good things i● thy life-time , and Lazarus his evil things , therefore now thou art tormented and he is comforted . To whom much is given , of them shall be much required : Our Account encreases as our Riches , and Honour , and Power does ; for the more opportunities we have of doing good , the more is expected from us ; and the more we have experienced the Divine Bounty and Goodness , the greater Returns we owe of Duty and Gratitude ; and therefore rich and great and powerful Men , have more reason to think of Judgment , then other Men , because they have a greater Account to give ; and yet there is a greater reason than this too ▪ that nothing but the frequent and serious Thoughts of Judgment will enable them to make a good Account . Our Saviour tells us how hard it is for a rich man to enter into heaven ; as hard as for a camel to go through the eye of a needle : For how irresistible are the Temptations of Riches and Power ? which take off all the Restraints of Fear and Shame , and furnish them with all the Instruments and Opportunities of gratifying their Lusts. How hard is it for Men to bear Greatness without Pride and Insolence ? to be Rich without being covetuous or luxurious ? to be devout Worshippers of GOD , when they themselves are adored and flattered by Men ? there are very few Examples of Humility , Piety , and Devotion , Temperance and Chastity in an exalted Fortune . Prosperity is generally a greater Tryal of a steddy and confirmed Vertue , than Adversity is ; for it scatters our Thoughts , makes our Spirits aery and volatile , gives new Charms to the World , and kindles new Fires within ; it leads us through all the various Scenes of Pleasures , and keeps up and tempts our Appetite with Varieties and fresh Delights ▪ and entertains us so much abroad , that we can seldom retire into ourselves , and converse with our own thoughts . But would such Men seriously think of Judgment , it would teach them another use of Riches and Power ; it would mind them that they are but Men , as other Men are , all alike to God , and that they shall be judged alike ; that their Riches and Power , which distinguishes them from other Men , is not their own , but they are entrusted with it by God , not to domineer over their fellow-Creatures , not to eat and drink and be drunken , and to smite their fellow-servants , but to relieve the Poor , to defend the Injured and Oppressed , to be Eyes to the Blind , and Feet to the Lame , a Father to the Fatherless , and a Husband to the Widows : this is the Honour God has conferred on them , that he has made them his Ministers and Stewards , Tutelar Angels , and even Gods to Men ; and the way to be truly Great , is to improve their Power and Riches , to make themselves very useful to the World : To have Power and Riches is not to be great , but to do a great deal of good with them ; this sets them above other Men , and will prepare glorious Rewards for them : but i● Power and Riches make them only more wicked then their Neighbours , all that they will get by it will be a hotter Hell. 2 dly , Those who are very poor and calamitous , are very apt to forget a Future Judgment , or to think themselves unconcerned in it : they are too little for Judgment , as the others were too great ; what should God judge them for , whom he has intrusted with little or nothing but their Skins . Who can spare no time to worship God , for all the time they have is little enough to get Bread in : who cannot be blamed , if when they can get a little Drink they drink away Sorrow , and forget their Wants and Miseries for some few Moments ; or if they pilfer and steal or lye to get Bread , Necessity has no Law , and makes such Actions innocent in them , as are great Crimes in other Men : By such kind of Excuses as these poor Men excuse away all concernment about Religion ; Religion is above them , rich and happy People may be at leisure for it ; but they have enough to do to live ; the Church-door they like very well , where devout and charitable People drop their Alms , but the inside of the Church does not belong to them , and they have nothing to do there . And thus it is proportionably in less degrees of Poverty ; every Condition of L●fe which may be called poor , is apt to tempt Men to be careless of Rel●gion , and unmindful of a Future Judgment . Now what is to be said to these Men ? Shall we prove that poor Men shall be judged as well as rich ? I doubt you would think me very impertinent , should I attempt it , for if all Mankind are to be judged , the Poor must be judged too , if they be Men. Are not poor Men able to give an account of their Actions , and why then should they not be called to an account for them ? Are they not reasonable Creatures , and able to understand , and give a reason for what they do ? and why then should not God ask a reason of them ? If they have nothing to give an account of , no account shall be demanded ; but if they have , why should they not give an account of what they have , be it more or less ? Poor Men shall give no account of Riches , because they have them not , but this does not hinder , but that they may give an account of their Poverty , and those Graces which become a poor and low Fortune . They shall not be examined about their Charity , when they had nothing to give ; but they may for their Thankfulness to God , and to their Benefactors : They shall not be examined how they used their Riches , which they had not ; but they may be , how they bore their Poverty ; whether external Poverty has taught them true Poverty of Spirit , Humility , Modesty , Patience in Want and Sufferings , Contentment with a little , Submission to the Will of God , and a chearful Dependance on Providence for their daily Bread ; whether they have constantly prayed to God for the supply of their Wants , as well as begged an Alms of Men , and implored the Help and Assistance of the Rich : these are Duties and Vertues which Poverty teaches , and which poor Men ought to exercise , and therefore which God may challenge from them , and Judge them for . It is a very wild Imagination , to think that Poverty will excuse Mens Pride , and Rudeness , and Insolence , unless it be a Vertue to be Proud , when Men have no Temptation to it , when they have nothing to be proud of . Will Poverty excuse Sloth and Idleness ? when Men have nothing to live by but their Hands , is that a Reason why they should not work ? When Men are able to work and get their own living , is Poverty an excuse for begging and living idly upon the Charity and Industry of other Men ? when they work hard all day to get Bread for themselves and Families , is this a reason to go to the Ale-house and spend it all at night , to make themselves Beasts , and leave their Wives and Children to starve ? ought not God and Men to judge them for this ? But above all things , Poverty is the most unreasonable and senseless Excuse for Irreligion , for neglecting the Worship of God ; For certainly , if any thing will make us sensible , how much we stand in need of God , Poverty will : Rich Men , whose Coffers are full of Treasure , who have Goods laid up for many Years , are apt to forget God , because they think they have no present need of Him ; they know how to live without him : They have no occasion to beg their daily Bread of him , who have enough to last their lives , and to maintain their Posterity in Luxury , when they are gone : But methinks poor Men , who have no Provisions before hand , and know not where they shall have their Bread the next day , should be very sensible that they live upon Providence , that they have nothing else to trust to ; and would not any one reasonably expect , that such Men would be very devout Worshippers of GOD , would pray constantly and heartily to him , to take them into his Care , when they have nothing but the Providence of God to depend on : One would think such Men should above all things take care to please God , and to make him their Friend and Patron , for if he cast them off , they have no other Refuge : that is a prophane irreligious Mind indeed , whom Want and Distress will not drive to God. But what would you have such poor Men do ? They han't time to spare for their Prayers , unless they should spare it from eating or sleeping ; they must be up early at work , and have not leisure for their Devotions , as those have who live at ease . But did they believe the Divine Prodence , it would satisfie them that the time of Prayer is the best spent of any time in the day , and contributes more to make a comfortable Provision for them then their hardest Labour ; for the Blessing of God is more then our Diligence and Labour : he can succeed and prosper our Work ; he can raise up unexpected Friends to us , and by some unseen Accident can change the whole Scene of our Lives , for a more easie and prosperous Fortune . However , want of time for Prayer and Devotion is always a pretence , and nothing but a pretence to excuse the Indevotion of our Minds : a Man who loves and reverences God , never wants time for Prayer , whatever his state of Life be ; a poor labouring Man can't every Day spend an Hour at Church at his Prayers , but if he have a Mind prepared and disposed for it , he can fall upon his Knees , and offer up a short Prayer to God , as soon as he rises , which takes up very little time ; and though he cannot be long upon his Knees , yet he can raise up his Heart to Heaven in short and pious Ejaculations ; no business can hinder a devout Mind from this , and therefore no business can excuse the not doing it ; and this will be accepted by God , when we have no time for more Solemn Prayer . So that you see Religion is the Business , and ought to be the Care of poor Men as well as of the rich : there are Graces and Vertues for them to exercise , proper for their state of Life , and therefore they shall be judged as well as the Rich , and ought frequently to think of a Future Judgment , and to live under the constant awe and sence of it . The constant sence of a Future Judgement is very necessary for all Mankind , to govern their Lives , and to prepare their Accounts ; but besides this , it is of the greatest use to poor Men of any other ; for it will in a great measure help to cure their Poverty , or to make it easie . In ordinary cases , a Man who lives under a constant sence of Judgment , cannot be poor to extremity ; for the sence of Judgment will make him diligent , and industrious , and honest , and frugal , and temperate , and a devout Worshipper of God , which are all thriving Vertues , and will not suffer a Man to be miserably poor : The diligent hand maketh rich ; and when it does not make Rich , it at least prevents Poverty ; inflexible Honesty gives a Man Reputation in the World , brings him into Business and Employment , and that is a way to thrive ; Frugality and Temperance save what is got , and encrease the Store ; and Reverence and Devotion for God brings down Blessings on them , gives success to their honest Labours ; and we know it is the Blessing of God which maketh Rich. The Experience of the World , as well as the Reason of the Thing , proves this : The miserable Poor are generally the most corrupt and profligate part of Mankind , the very Reproach of Humane Nature ; and if you make any curious Observations about it , you will generally find , that it is not their Poverty which makes them wicked , but their Wickedness makes them poor : you shall very rarely see an honest , industrious , sober , pious Man , but makes a very good shift to live comfortably in the World , unless the Times prove very hard , that there is but little Work , and Provisions dear , or that his Family encreases so quick upon him that he has a great charge of Children , before any of them are capable of working for their living ; and in this case such industrious Men seldom want Friends , for every one who knows them , is ready to help them : and therefore poor Men ought to think of a Future Judgment , not only to save their Souls , but to teach them to live in the World , to deliver them from the extream pressures of Want. And this is a double Obligation upon poor Men to think frequently of a Future Judgment , that it is necessary to provide a comfortable Substance for them in this World , and to save their Souls in the next . But whether this remove their Poverty or no , it will support them under it , make them patient and contented with their Portion here ; if they govern their Lives under the sence of a Future Judgement , it will support them under the Meanness and Calamities of their present Fortune , with better Hopes : they will then contemplate Lazarus in Abraham's Bosom , and comfort themselves with the happy Change of their Condition , as soon as they remove into the other World ; there they shall hunger no more , nor thirst any more ; their Wants and Sufferings in this World , if they bare them well , shall be greatly rewarded ; and tho' they grovel in the Dust here , and are Worms and no Men , they shall then shine forth like the Sun in the Kingdom of their Father : it is a miserable condition indeed to remove from a Dung-hill to Hell ; but a Dung-hill is a Palace , if it will advance us to Heaven : nothing but these things can make extream Poverty tolerable , but such Hopes as these will make the poorest Man rich and happy . 3 dly , None have more reason to be put in mind of a Future Judgment than Young Men , for none are more apt to forget it : As Solomon intimates in his Counsel to Young Men , 11 Eccl. 9. Rejoyce , O young man , in thy youth , and let thy heart chear thee in the days of thy youth , and walk in the ways of thy heart , and in the sight of thine eyes : But know , that for all these things GOD will bring thee to judgment . But to make this Discourse as useful as I can , I shall , 1. Perswade Young Men to possess themselves with a serious and hearty Belief , that they shall be judged . 2. Perswade them frequently and seriously to think of a Future Judgment . 1. Let me perswade Young Men to possess their Minds with a serious and hearty Belief that they shall be judged : For though they dare not own that they have the least hope of escaping the Judgement of God , more than other Men , yet there is reason to suspect , that they flatter themselves that their Age will excuse their Crimes ; that God will take little notice of the Folly and Giddiness of Youth , but will wink at it as he did at the Times of Ignorance . For though Young Men commonly think themselves the wisest part of Mankind , and despite the Experience and Counsels of Age , yet they are contented to plead their Ignorance and Folly , their Rashness and Giddiness , when they hope to escape Judgment by it . They are but lately come into the World , and every thing is new and surprizing to them ; they admire before they understand , and are tempted by meer Curiosity to tast forbidden Pleasures . Sense is very strong and vigorous in them , and Reason is weak ; their Passions eager and vehement , and yet soft and tender to every Impression ; they are led by Examples , and there are more bad then good Examples in the World , and the Examples of the most are most prevalent , especially when they tempt them to Ease , and Softness , and Luxury , which are great Temptations to Youth without Examples : And can we think that God won't make great Allowances for such a weak and deceivable State of Humane Nature ? This is the fairest Plea that can be made for Youth , why God should indulge their Extravagancies , and not exact so strict and severe an Account from them as from those of riper Years . But if we consider this over again , we shall find as great reason , why God should judge Youth , as why he should judge any other Age of Men : 1. For first , Young Men are accountable for their Actions as well as the Old ; they understand the difference between Good and Evil ; they know that there is a God , whose Creatures they are , and whom they ought to Worship and Obey : and this , as I observed before , makes Man an accountable Creature , and that makes it fit for God to call him to an account : and if this be a good Argument to prove that Mankind shall be judged , it proves that all Men must be judged , who are capable of giving an account , and then Young Men must be judged as well as the Old. Unless we will allow , that Reason and Understanding makes Men liable to be judged , I would desire to know at what Age God must begin to judge Men : No doubt but every Age will find something or other to plead for its Exemption from Judgment , as well as Youth , of which more anon . But if Reason makes Men the Subjects of Laws and Government , then we must begin to be obnoxious to Judgment with the beginnings of Reason , and our Account will encrease as our Reason does : that is , as far as our Reason extends , we must give an account ; what our Reason and Understanding does not reach , we shall give no account of : This is very just that the degrees of our Knowledge , when it bears proportion to our Age , should lessen or encrease our Account , but it is reasonable too , that Men should give an account of their Actions proportionable to their Knowledge ; and this indeed will make a difference in the Account of young and older Men , though it will not wholly excuse Young Men from giving an Account . This may excuse a great many Follies , Indiscretions , and Mistakes of Youth , but it can excuse no known and wilful Sin. There is a certain Age indeed before Humane Laws will take cognizance of the Actions of Children , as not looking on them as reasonable Agents ; they must be governed by the Rod , and kept under Discipline , but have not Understanding enough to govern themselves by Laws ; but Humane Laws will Judge and Punish those who hope to plead their Youth as an Exemption from the Judgment of God : But why should Young Men expect that God will not judge them for those Crimes for which Men will judge , and condemn , and execute them too ? This is either unjust in Men , or very just in God : before they flatter themselves that God will excuse the Lewdness , and Extravagancies , and Frenzies of their Youth , let them try whether this Plea will pass in Humane Courts ; and not think it unreasonable that God should judge and punish Youth , when the Wisdom of all Nations has thought it just and reasonable . 2. Consider farther , whether you can think it fitting , that God should suffer Young Men to live as they list , without judging them for it ? that he should lay the Reins on their Necks , and let them indulge their Lusts and Appetites , and take their fill of sensual Pleasures , and commit all manner of Villanies without restraint ? For can it become a Wise and Holy God to grant Indulgence to Vice ? Are Adulteries , Fornications , Drunkenness , Gluttony , Prophaneness , Irreligion no Sins , when committed by Young Men ? Can any one give a reason why these Sins should damn a Man of Forty or Fifty , and be indulged in one of Twenty ? Does it become the Wise and Holy Governour of the World to contribute so much to the debauching Mankind , as to indulge their youthful Lusts ? to suffer their render Minds to be corrupted with the love and practise of Vice ? to be prepossessed and prejudiced against the Severities of a Holy Life ? when Men by indulging their Lusts are grown fond of this World , and of bodily Pleasures , when are they likely to grow wise ? when will they think it time to submit to God's Government , and to obey his Laws ? How seldom is it seen , that Men who contract Habits of Wickedness in their Youth , ever get a perfect mastery of them , or prove seriously Religious ? and those who do , with what infinite difficulty do they do it ? So that should God give liberty to Men , to be as wicked as they please , while they are young , it would be to little purpose to give Laws to riper Years ; the Seeds of Vertue or Vice are sown in tender Minds , and grow up with them , and are very difficulty rooted out : if God intends we should worship and obey him , when we are Men , he must lay early Restraints upon us , and fashion our Minds betimes : And that is a reason why he should judge Youth , and Antidote them against the flattering Temptations of this Life , with the Hopes and Fears of another World. If you think it hard , that God should judge you for the Lewdness and Extravagancies of Youth , consider whether it would not be much harder , to suffer you to be corrupted when you are young , and to damn you for continuing wicked when you are old : The fears of Judgment may restrain and govern your youthful Passions , and season you with the Principles of an early Piety , which will grow up into confirmed Habits of Vertue , which will direct and govern your Lives in this World , and carry you safe to Heaven ; but if Young Men might sin securely without fear of Judgment , in all likelihood t●ey would sin on , till they were old enough to be damned . 3. I must add this also ; that there is as little reason to expect , that Young Men should be excused from being judged , and from giving an account of their Actions , as that any other Men whatsoever should be excused ; every Age has its peculiar Temptations and Difficulties , and if this were a reason why they should not be judged , no Men must be judged : But Youth , before it is corrupted and grown ungovernable , has the fewest Temptations , and the greatest Restraints and Preservatives of any Age , and therefore is the least excusable . Youth indeed is rash , and giddy , and inconsiderate , but then it is , or ought to be under the Direction and Government of Parents , Masters , and Tutors ; it is a great Misfortune to them when they are not , and a great and fatal Miscarriage in Parents and Masters when they neglect the prudent Government of them : But this is the Provision God has made for their Government , and therefore has implanted in them a natural Awe and Reverence for their Parents and Superiours , which makes their Counsels and Examples sacred ; which is a mighty advantge above what those Men have , who have no Body to govern them , and have no Government of themselves . Their Reason indeed is weak , but it is not corrupted as a great many others have corrupted their Reason , by Principles of Atheism and Irreligion ; they have a Natural Sence of God , and a Natural Awe and Reverence for his Justice and Providence , and a Natural Belief of another World , especially if any care has been taken to instruct them in the Principles of Christianity : and this gives them a great Dread and Horror of Sin , which they believe will bring the Judgments of God upon them in this World , and in the next . They have little Experience of the World , and a great Curiosity to tast the Pleasures of it ; but they are not yet acquainted with the sinful Pleasures of it ; they have not contracted a Fondness for them ; and the Fear of God will more easily check and restrain a Curiosity , then conquer a Habit ; and therefore they have a more easie Task to keep themselves innocent , then old Sinners have to conquer their vicious Habits , who must pluck out a right Eye , and cut off a right Hand to enter into Heaven . And the Natural Modesty of Youth is a mighty Restraint which makes them blush at the Thoughts of any Wickedness , and so afraid of a Discovery , when they think of committing it , that it deprives them of the Opportunities of committing it : and while Men retain their natural Modesty , a thousand thoughts give check to them , and a thousand Accidents disappoint them ; but when they have sinned away their Reputation , and their Shame with it , when they are hardened against Reproach and Infamy , or have lost all sence of the difference between Good and Evil , they have nothing to stop them till they come to Hell. This is the Original State of Youth , which was made for Piety and Vertue , and all Men must acknowledge , that they are in a much nearer disposition for it , than old Sinners : there is almost as much difficulty at first to debauch an innocent Mind , as there is to reclaim an old Sinner ; to make the one conquer Shame as there is to make the other blush : And why then should we think ; that Young Men shall not be judged by God for breaking through all these Restraints ? when it is as hard a thing for them to be bad , as it is for others to be good , why should they hope to escape in those Sins for which o●hers shall be judged and condemned ? This is sufficient to convince Young Men , that God will judge them as well as others : As young as they are they know when they do their Duty , and when they transgress it , and therefore may be called to an account for it . It never becomes a holy God , nor the wise Governour of the World to indulge Men in Sin , and as little to indulge Young Men as any others ; for if he should indulge them in contracting vicious Habits when they are young , he has less reason to judge and condemn them for it , when they are old : And indeed Young Men have least reason to expec● such an Indulgence ; for whatever their Temptations are , it is much easier for them to keep themselves innocent , then it is for other Men to conquer the Habits of Vice. 2. Let me now perswade Young Men frequently to think of a Future Judgment : There is great reason for this Exhortation , because they are very apt to forget it , and yet they have very great occasion for it . 1. They are very apt to forget it : Their Spirits are gay and brisk , and they meet with such variety of Entertainments , as will not admit of such melancholy Thoughts as a Future Judgment : they are so lately come into the World , and are big it may be with such great designs of advancing their Fortunes in it , that they cannot think of going out of it very quickly again : they look upon Judgment as they do upon the other World , as a great way off , and therefore it is not of a present concernment , but may be thought of time enough some Years hence : These are all very foolish Reasonings , but yet these , or such like Fallacies serve to impose upon Young Men ; or whatever their pretence be , Experience tells us , that it is true in Fact , that they think very little of a Judgment to come . It is easie enough to shew , that these are no Reasons why they should not think frequently of a Future Judgment : How gay and pleasant soever they be , and whatever their designs are for this World ; the thoughts of Judgment will not allay nor interrupt their Pleasures , while they preserve their Innocence : nothing can make the thoughts of Judgment uneasie to them , unless they resolve to take such Liberties , and persue such Designs as they are afraid to be called to an account for ; and the reason why they should think of Judgement is to prevent this ; for if once they distract their Minds with Guilt , the thoughts of Judgment will ever after be very uneasie to them , and they must never think of it , if they can help it . The best way is to accustom our Minds to the thoughts of Judgment while we are innocent , before we begin to be afraid to think of Judgment , and that will preserve our Innocence , and then the thoughts of Judgement will never interrupt our Pleasures . But if we cast off the thoughts of Judgement in Youth , which is the surest Guard and Preservative we have , we shall by degrees cast off the belief of it too : When we lay aside the thoughts of Judgment , to take the greater Liberties , to walk in the ways of our hearts , and in the sight of our eyes , we contract such Guilt as makes us afraid of Judgment , and very willing to believe that we shall never be judged ; and then we shall easily find some little argument or other to perswade us that there is no Judgment ; that either there is no God , or that he takes no notice of Humane Actions . The thoughts of Judgment are never uneasie and troublesome , till Men have scared and terrified their Consciences with Guilt ; and therefore the certain way never to have the thoughts of Judgment troublesome , is to begin betimes to make it familliar to us ; and if we do so , the thoughts of it will not prove melancholy , and then we shall have no reason to lay them aside . And it is a great Mistake to imagine , that there is no need to think of Judgement but when it is near ; that we may securely lay aside the thoughts of it , when it is at a distance ; for neither its being near , nor its being at distance is any reason either to think or not to think of Judgment ; but the true reason is , to govern our Lives under the sence of a Future Account , and that is a good reason , equally good , whether Judgment be nigh at hand or a great way off : For if we must give an account of what we do at seventeen or twenty Years old , and of what we do at fifty or sixty , there is the same reason to think of Judgment , and to govern our Lives under the sence of it when we are but twenty , as when we are threescore Years old . 2. Young Men have great and constant occasion for the thoughts of Judgement ; and that is a good reason why they should think frequently and seriously of it . What but this can reduce that giddy Age within Bounds , and make them live by Rule ? But if they would consider , that they must be judged by Rule , by the Laws of the Everlasting Gospel , this would do it : This would convince them that they are not their own Masters , that they are not at liberty to live as they list , and to pursue every wild and roving Fancy ; they may indeed do this , if they please , but they shall be judged for it , if they do . What but this can cool the Heats of Youth , and conquer all the Charms of Flesh and Sence ? But know , saith the wise man , that for all these things God will call thee to judgment . And a Man who is afraid of Judgment , who is afraid of Lakes of Fire and Brimstone , who has the terrible prospect of eternal Miseries before him ▪ will have no great Appetite to the choicest Sensualities : He will freez in the Embraces of the most beloved Mistress , and will tremble in the midst of his Cups , as Bel●shazzar did , when he saw the Hand-writing upon the Wall : For who can bear the thoughts of being miserable for ever ? Who with these thoughts about him can relish such fatal Pleasures ? Pleasures , which will cost him his Soul ? short and dying and vanishing Pleasures , which will end in eternal Pain ? who would not be contented to endure the pain of denying an Appetite , of subduing a domineering Passion , of plucking out a right Eye , and cutting off a right Hand , rather than to be miserable for ever ? And when it is so impossible for Young Men to resist these flattering Temptations without a present and awful Sence of Judgment , can any thing more concern them then frequently to repeat these Thoughts , and to possess their Imaginations with the lasting Impressions and Images of it ; that it may be always at hand , and ready for use . But this is necessary for all Men , as well as those who are young ; whoever takes care of his Soul , ought to keep his Eye upon a Future Judgment ; I grant it is so , but there are some peculiar Advantages , which Young Men will reap by this , if they begin this Practise betimes : 1 st , For this will preserve their Innocence and Vertue , and prevent the Terrours and Agonies of a late Repentance : All the kindness the Thoughts of Judgement can do to old Sinners , is to put a stop to them , and to bring them to Repentance : and this is a very great kindness , if it makes them true Penitents , because it will save their Souls . And this is that which most Sinners desire , to enjoy the Pleasures of Sin as long as they can , and to repent before they die : and thus they think they adjust all Interests , gratifie the Flesh , and save their Souls at last . But if these Men ever prove true Penitents , they become very sensible of their Mistake : They wish then when it is too late , that they had remembred their Creator in the days of their youth ; that they had preserved themselves from the Pollutions of Flesh and Sence ; they feel by sad Experience , what an evil and a bitter thing it is to sin against God : How amazing the Shame , how sharp the Sorrow of Repentance is : It is a very melancholy and disconsolate Work , when Men draw near their end , to look back upon a vicious and profligate Life , to have their whole Lives to unlive again ; to abhor themselves for what they have done , and to look forward with trembling into the other World : for such late Penitents generally carry the Marks of their Repentance in Shame and Sorrow to the Grave with them . All this Young Men may prevent , if they will but think of Judgment in their Youth , and govern their Lives under a sence of it : This will make them remember their Creator in the days of their youth , and consecrate their tender Age to his Service : it will preserve them from youthful Lusts , from all enormous Crimes , and give them the humble Assurance and Confidence of dutiful Children in their Addresses to God : when they draw near a conclusion of their Lives , they review their past Victories over the World and the Flesh with the securest Triumphs : The little Follies , and Indiscretions , and Miscarriages which the best Men are subject to , will keep them humble , and teach them to trust only in the Merits and Intercession of Christ ; but when they have made it the whole business of their Lives to please God , though with the common Weaknesses and Infirmities of Humane Nature , they feel great Peace of Mind , and assurance of the Love of God ; and the nearer their Work is to an end , the more securely they triumph . What a happy State shall we think this , when Death and Judgment are in view ! to feel so swe●●● Calm in our Breasts ! to have so joyful a Prospect before us ! And who would not think of Judgment when he is young , that the hope and expectation of it may be the Comfort and Support of Age ; that then he may review his past Life not to undo what he has done , but to tast the Pleasures , and to reap the Rewards of it in present Peace of Mind , and great Hopes . 2 ly , There is another Advantage which Young Men may make of the early thoughts of Judgment , which old Sinners have lost , and can never retrieve by all their Repentance , viz. To make great Advances and Attainments in Piety and Vertue , which will greatly augment their Reward . Men who sin on till old Age , though they prove true Penitents at last , can never recover this ; for their time is past , and their youthful Strength and Vigour spent , and the Scene of Action over ; they can never re-call thirty or forty Years past , in which if they had improved their time well , they might have done great Service to God and to Religion , and great good to Men ; but those who are beginning their Lives , if they start right at first , and pursue an even and steady Course of Piety and Vert●● if they keep the Future Judgment , and the next World always in their Eye , what Improvements will they make ! what rich Treasures and glorious Rewards may they expect from that Righteous Judge , who will render to every Man according to his Works ! The most that a Penitent can expect after a long Life spent in Wickedness and Folly , is to get to Heaven , and it is infinite Mercy in God to accept of such Penitents ; but the bright and dazling Crowns are reserved for those who have spent their Lives well , and glorified God on Earth , and finished the Work he gave them to do : such Men will triumph at the Conclusion of their Race and Warfare , as St. Paul did , I have fought a good fight , I have finished my course , I have kept the faith ; henceforth is laid up for me a crown of righteousness . I know this will not affect those Men now who love their Sins , and desire to keep them as long as they can ; they will be very well satisfied if they can but get to Heaven at last , how mean soever their Station be there ; for they are not so desirous to go to Heaven , as to escape Hell ; and if they can but keep out of Hell , it is all they hope for : but Men must have a greater Spirit , a more Divine and Generous . Temper of Soul , before they can get to Heaven : If ever they prove true Penitents , the loss of so many opportunities of doing Good , and the loss of any degrees of Glory , they might have had , will both shame and afflict them . I am sure the greater Rewards we expect in the other World , the greater degrees of Glory and Happiness , the greater will our Joy and Triumph be . Are not Men in this World as fond of Happiness , as they are afraid of Misery ? Does not a great Mind despise little things , and aim at what is great ? And is there not as much reason to aim at the highest Happiness we are capable of in the next World , as well as in this ? This is the noble Prize I would propo●e to Young Men : You are now beginning your Race , your Day is but in its Dawn ; if you rise with the Sun , and work hard all day , and spend your whole Lives in God's Service , what a great deal of work will you do , and what a proportionably great Reward will you have ? This you will do , if you make the Thoughts of Judgment familiar to you ; this will keep a constant Guard upon your Actions , this will excite and quicken your Industry , this will make you stedfast , unmoveable , always abounding in the work of the Lord , as knowing , that your labour shall not be in vain in the Lord. CHAP. VI. For what we shall be Iudged . VI. LET us now enquire , What we are to be judged for : And the general Answer to this is very plain , That we must all stand before the judgment-seat of Christ , that every one may receive the things done in his body , according to what he hath done , whether it be good or bad , 2 Cor. 5.10 . That is , we shall be judged for all the Good and Evil we have done . This is obvious to all Men , and acknowledged by all , who believe a Judgement , and it may be thought impertinent to prove , that we shall be judged for such or such particular Crimes , when it is universally confessed , that we shall be judged for all . But as I observed under the former Head , though all Men who believe a Future Judgment , profess also to believe that all Men shall be judged ; yet some Men are very apt to forget it , and to flatter themselves , that they shall escape better than others ; so it is here : Though Men will in general acknowledge , that we must give an account of whatever we have done in the Body , yet there are a great many things , which in themselves are very great Crimes , and yet many Men think there is no account to be given of them . I shall not instance in particular Sins , though a great many such there are , which few Men take any great notice of , but shall confine myself to what is of a more General Nature , for Particulars would be endless : I. First then we must remember , we shall be judged for our Ignorance ; which some Men are so far from suspecting , that they take Sanctuary in their Ignorance to Skreen them from the Judgment of GOD. If they can but keep out the Light , they think they are safe ; to stumble and fall in the Dark is a Misfortune , not a Fault , and will rather move Pitty and Compassion , than provoke Revenge : This makes some Men so regardless of Knowledge ; they think God will judge them for no more than they know ; and all the good they are like to get by Knowledge , is to encrease and aggravate their Account . I shall not enter into that Dispute now , ( which is nothing to our present Purpo●e ) How far , and in what Cases Ignorance will Excuse ; though I think it is very plain in general , that as far as Ignorance itself is excusable , so far Ignorance will excuse : But my business at present is to shew , That commonly Ignorance itself is a great Crime , and when it is so , if Men shall not be judged for the Sins which they ignorantly commit , yet they shall be judged and condemned for their Ignorance , as well as ●or their Sins against Knowledge . For is not Man a reasonable Creature ? And is not a reasonable Creature as much bound to know his Duty , as he is to practise it ? Has God given us Reason to be the Guide and Director of our Lives , and is it not a great Crime not to attend to it , not to improve and cultivate it ? Have we Eyes in our Heads , and is it any Excuse to us , that we shut them , and lose our Way ? Is it any Excuse to us not to know God , and our Duty to him , when God has made us reasonable Creatures , who may know their Maker if they please , and understand the difference between Good and Evil ? I am sure St. Paul by this Argument proves , that the Heathens were inexcusable , because God had implanted such Natural Notions of himself on their Minds , and had given them so many external and visible Demonstrations of his Power and Providence in making and governing the World , 1 Rom. 19 , 20. Because that which may be known of God , is manifest in them ; for God hath shewed it unto them . For the invisible things of God from the creation of the world are daily seen , being understood by the things that are made , even his eternal power and godhead ; so that they are without excuse . The Heathens did greatly err both in the Knowledge and Worship of God ; they were convinced by the Natural Sense of their Minds , and by the Works of Creation , that there is a God ; and therefore they are said to know God , 21 v. And by the same way they might have known that God who made the World , is not like to gold and silver , or the works of mens hands , to images made like to corruptible man , or to birds and four footed beasts , and creeping things ; and therefore though they were really ignorant of the Nature of God , and had entertained very gross Imaginations of the Deity , yet they were without Excuse , because God is to be known by Reason and Nature , and therefore a reasonable Creature , who lives in a World which has the visible Marks of Infinite Wisdom and Power on it , can never be excused for not knowing God ; that is to say , nothing will excuse our Ignorance of that which we may know , and which we ought to know . But if the Heathens were so inexcusable for their Ignorance of God , who had no other Helps but the Light of Nature , and the visible Works of God ; to be sure Ignorance must be a great Crime in those who live where the Gospel is preached ; and may read the Word of God themselves , if they please , and learn their Duty from it : God knows , a great many very ignorant People there are among us , who know little more of God than the Heathens did , who sit in Darkness , and in the Valley of the Shadow of Death , in the very Regions of Light , when the day spring from on high hath visited us , to give light to them that sit in darkness , and in the shadow of death , and to guide our feet into the ways of peace . Will it not be an impudent thing for such Men to plead Ignorance at the Day of Judgment , who would not look into the Bible , nor attend Publick Instructions , to learn their Duty : who had the Means and Opportunities of Knowledge , but would not use them ; who took a great deal of pains to be Ignorant , and to keep out of the Way of Knowledge , which so often crossed them , that they had much ado to escape it . Whatever may be pleaded in excuse of the Ignorance of Heathens , there can be no Excuse for Christians , who have the most perfect Revelation of the Will of God , and will not look into it ; this is a great Contempt of God ; it is in effect to say to God , Depart from us , for we desire not the knowledge of thy ways , 21 Job 14. And it is hard to say , which is the most provoking Sin , to despise the Knowledge of God , or to break his Laws : Not to think it worth our while to know the Will of God , or through the power of Temptation to transgress their Duty . And this is the Danger we are in , if we neglect or reject the Knowledge of the Gospel ; our Ignorance will be our greatest Crime ; it will be so far from excusing our Wickedness , that it will aggravate it , for we chuse to be ignorant , that we may be wicked : and therefore it concerns us diligently to read and study the Scriptures , and to attend upon the Publick Ministry of the Word , and the Private Instructions and Directions of our Spiritual Guides ; for since Christ came from Heaven to declare the Will of God , and has put the Holy Scriptures into our Hands , which are a perfect Rule of Faith and Manners , and furnished us with all the advantages to encrease in Knowledge ; it is as dangerous a thing to be wilfully ignorant of the Gospel , as it is to disobey it . II. As Men shall be judged for their Ignorance , so they shall be judged for their Infidelity : This is so plain in Scripture , that it needs little Proof ; our Saviour expresly tells us , He that believeth on him ( that is , on the Son of God , whom God sent into the world , that the world through him might be saved , ) is not condemned : but he that believeth not , is condemned already , because he hath not believed in the name of the only begotten Son of God. And this is the condemnation that light is come into the world , and men loved darkness rather then light , because their deeds were evil , 3 John 17 , 18 , 19. This our Saviour frequently inculcates on the Iews , that unless they believe on him , they must die and perish in their Sins : and we know the Iews were rejected by God for their Infidelity ; their Temple , and City , and Nation destroyed by the Romans , and they dispersed and scattered among all Nations to this day . And our Saviour after his Resurrection , when he gave Commission to his Apostles to go into all the World , and to preach the Gospel to every Creature , universally pronounces , He that believeth and is baptized , shall be saved ; but he that believeth not , shall be damned , 16 Mark 16. And therefore St. Peter tells the Iews ▪ Neither is there salvation in any other : for there is none other name under heaven given among men whereby we must be saved , 4 Acts 12. And if there be no other Name whereby Men must be saved , Infidelity must damn us . Would some Men in our days seriously consider this , they would not think themselves so secure in their Infidelity , nor take so much pains to make themselves Infidels : for if after all their pains to disbelieve the Gospel , it should prove true at last , they must be damned for disbelieving it . If Christ came into the World to save Sinners , and there is no other Name under Heaven whereby Sinners can be saved ; those who will not believe on his Name must eternally perish : As if there were but one Physician in the World , who could cure such a mortal Distemper , those who labour under this Distemper , and will not go to this Physician for their Cure , must necessarily die by their neglect ; their Infidelity in that case would kill them [ what reasons soever they could pretend for their Infidelity ] by neglecting the only means of their Recovery . But besides this , Infidelity is a very great Crime , when we have sufficient Reasons and Motives of Faith : for this destroys all Commerce and Intercourse ( if I may so speak ) between GOD and Men : If Men may be allowed to disbelieve a Revelation which has all the Evidence and Proof that any Revelation can have , it makes it impossible for God to reveal his Will to the World ; at least to give us such a standing Revelation as may be a certain Rule of Faith to all Ages . And besides this , Infidelity is not owing to want of Evidence , but to an evil Temper of Mind , which is prepossessed with such vicious Lusts and Passions , as will not suffer Men to believe ; thus our Saviour tells us , That men love darkness rather than light , because their deeds are evil : and tells the Pharisees , How can ye believe , who receive honour one of another , and seek not that honour which cometh of God ? So that Infidelity is more in Mens wills than in their understandings , and therefore is as punishable as any other Vice : and though such Infidels will pretend to Reason for their Infidelity , and despise and laugh at the easie Credulity of the rest of the World ; they may have a great force and bya●s upon their understandings for all that , and would they be honest and sincere , they themselves must be sensible of it ; however , God who sees their hearts , sees that it is so ; and it is reason enough to By-standers to suspect it is so , when they observe , that the more vertuously Men are inclined , the more readily they embrace the Gospel , and the more firmly they believe it ; whereas Infidels commonly make little pretence to Sobriety or Vertue , but are Men of this World , who design no more than to please themselves in the enjoyment of it ; and when Mens understandings in other matters are equally good , it is very reasonably suspicious , that it is only their different Inclinations and Passions , which make them judge so differently of things . If this be the Case , as our Saviour assures us it is , and as our own Reason , and our Observation of Mankind , may give us sufficient cause to suspect , all Men must grant , that it is as fit Men should be judg'd for their Infidelity , as for any other Vice : And this is reason enough to make Men afraid of Infidelity ; for if they may be damned for being Infidels , they have no reason to be secure in their Infidelity . Infidels themselves must confess , that if there be sufficient reason to believe the Gospel , they deserve to be punished for their Unbelief : and if it should prove true at last , it will be too late to dispute it in the other World , whether God had given them sufficient Evidence of it . That great Number of Believers , who were as wise and cautious Men as themselves , will convince them , that there was Evidence enough for wise thinking Men to believe the Gospel ; And when they shall be ashamed to plead want of Evidence for their Unbelief , what Excuse will they find for their Infidelity ? This may convince Infidels themselves , that their Infidelity is no security to them , for whether they will believe Heaven and Hell or not , if there be an Heaven they shall lose it , and if there be an Hell they shall fall into it for their Infidelity ; and deservedly too , if their Infidelity be caused by the fault of their Wills , not by a want of Evidence : and therefore no Man can be secure in his Infidelity , till he be secure that his Infidelity is not wilful ; that there is no corrupt nor vicious affection which byasses and perverts his Judgment ; and there is but one way of trying this , that I know of , and I am pretty confident , it would cure all the Infidelity in the World : Let Men renounce all their sinful Lusts and Vices , which make them infamous to the World ; let them obey the Laws of the Gospel , which are for the good of Humane Societies , for the good of their Families , which are the Ornament and Perfection of Humane Nature , whether the Gospel be true or not , and then if they can disbelieve the Gospel , it is not because their Deeds are evil , not because they have some Lust or other to serve by their Infidelity ; and this would make their Infidelity very excusable ; but I know not of such an Infidel as this in the World. It is apparent and visible , that the Infidels of our Days promise themselves security in their Vices from their Infidelity : they laugh at Heaven and Hell , because they will not be at the pains to go to Heaven , and are afraid of Hell : Whatever Wit and Reason they pretend to , all Mankind see which way their Inclinations lead them ; and if they do not see it themselves , nor suspect that this may be the cause of their Infidelity , whatever Wit they may have , they have no Sense . III. We shall be judged also for not improving those Talents we are entrusted with ; that is , for not doing Good in the World : This many Men are apt to forget . To squander away , and wast their Master's Goods , to do that which is evil , this they think they must give an account of , but if they do no hurt , they are not much concerned what good they do . But our Saviour in the Parable of the Talents , informs us better , that we must give an account of our Improvements : for he who received but one Talent , went and digged in the Earth and hid his Lord's Money , and when his Lord came to reckon with him , he said , Lord , I knew that thou art an hard man , reaping where thou hast not sown , and gathering where thou hast not strawed : And I was afraid , and went and hid thy talent in the earth : lo , there thou hast what is thine . But his Lord answered and said unto him , Thou wicked servant , thou knewest that I reap where I sowed not , and gather where I have not strawed : Thou oughtest therefore to have put my money to the exchangers , and then at my coming I should have received mine own with usury . Take therefore the talent from him , — And cast ye the unprofitable servant into outer darkness : there shall be weeping and gnashing of teeth , 25 Matth. Here we plainly see , that this Servant was not punished for spending his Master's Money , for he returned him the Talent ▪ which he gave him ; Lo , here thou hast what is thine ; but for not improving it , as his other Servants had done : He was an unprofitable Servant , who had brought no advantage to his Master . And thus it is plain Men judge of Servants : He is a very wicked Steward indeed , who embezels his Master's Goods , but he is an unprofitable Servant who makes no Improvements : and thus God will judge of us , as we think it reasonable to judge of our Servants . And good GOD ! when we consider how many Talents we are entrusted with , it should make us tremble to think wha● little Improvements we make of them : Every thing that is improveable to the Service and Glory of God , is a Talent ▪ and if we do not improve it to God's Glory , and to do good in the World , it is a Talent hid in a Napkin , or buried in the Earth . As to give some short Hints and Intimations of this , for a just Discourse about this matter would be too long a Digression : Power must be allowed to be a Talent , and a very improveable Talent ; for every degree of Power gives Men great opportunities of doing good : some Men move in a high Sphere , and can give Laws to those below ; their very Examples , their Smiles or Frowns are Laws , and can do more to the Reforming of the World , then the wisest Instructions , the most convincing Arguments , the most pathetical Exhortations of meanner Men. But though few Men have such a Power as this , yet most Men have some degree of Power ; to be sure every Father and Master of a Family has ; his Authority reaches his Children and Servants , and were this but wisely improved , it would soon reform the World : But how few are there who improve this Talent ? who use their Power to make those who are under their Authority obedient to God , which is the true Use and Improvement of Power . Riches , I suppose , will be allowed to be another very improveable Talent , for what Good may not a rich Man do , if he have a Heart to do it ? He may be Eyes to the Blind , and Feet to the Lame ; a Father to the Fatherless , and a Husband to the Widow ; a Tutelar Angel , and even a God to Men. And Riches are a Trust and a Stewardship , of which we must give an Account . To spend them upon our Lusts , in Rioting , Luxury , and Wantonness , this is to wast our Master's Goods : and to keep them safe , without doing any good with them , is to hide them in the Earth , as the unprofitable Servant did his Talent : and if we must be judged and condemned for not improving our Talent , for not putting our Lord's money to the exchangers , that when he comes he may receive his own with usury , as our Saviour tells us ; rich Men ought to examine their Accounts , and see what Encrease they have made of their Talent ; not how they have multiplied their Gold and Silver , but what good they have done with it . Once more , Wisdom and Knowledge , especially the Knowledge of God and of Religion , is a very improveable Talent ; for there is nothing whereby we can more advance the Glory of God , or do more good to Men : To Instruct the Ignorant , to Confirm the Doubtful , to Vindicate the Being and Providence of God , to Shame and Baffle Atheism and Infidelity , to Expound the Doctrines and Laws of our Saviour , and Rescue them from perverse Glosses and Comments ; this makes the Glory of God more visible to the World , and serves Mankind in their greatest and dearest Interests ; it feeds their Souls with Knowledge and Understanding , directs them in the Way to Heaven , and minds them to take care of their Eternal State. This indeed is the peculiar Care and Charge of the Minist●●s of Religion ; they are the stewards of the mysteries of GOD ; those whom our Lord has made rulers over his houshold , to give them meat in due season , 24 Matth. 25. And St. Paul tells us , It is required of these stewards , that they be found faithful . But this is a Talent which those may have in great perfection , who are not by Office the Guides of Souls ; and where-ever it is , it must be improved , and must be accounted for : We may many times do more service to God , and more good to Men , by giving wise and wholesome Instructions , than by giving an Alms : This every Man who knows enough to take care of his own Soul , can do in some measure ; and this he must and ought to do , as well as he can : but so few Men think of this , or charge themselves with it as belonging to their Account , that it is fit to mind you of it . IV. We shall be judged not only for our own personal Sins , but , in many Cases , for the Sins of other Men , which we have made our own : There are a great many ways whereby we may bring the guilt of other Mens Sins upon ourselves ; when we tempt and provoke Men to sin , by our Authority , Counsels , Examples ; when we perswade , intice , threaten , or shame Men into Sin ; when we neglect our Duty , to those who are under our Government ; do not instruct them better , do not forewarn them of the danger they are in of being miserable in this World , and in the next ; when we do not restrain them , when we can , nor punish them for their Sins ; when we are Partners with them in their Wickedness , or the Instruments of it ; when we corrupt and debauch their Understandings with the Principles of Atheism , Infidelity , or Scepticism ; whatever Wickedness Men are drawn into by these means , is chargeable upon ourselves , and must be added to our Account , as in reason it ought to be , for if we are the cause of other Mens Sins , we must bear the guilt of them too . And if this be so , what a terrible Account have some Men to make , which they never think of ? How many have they corrupted by their Examples , or Counsels , or some other way ? And how will this aggravate their own Condemnation , when they carry a long Train and Retinue of undone Souls to Hell with them ? That if Men will not be good themselves , they ought to take care how they make others wicked : this they get nothing by , but a double Damnation , and they will find it enough to be damned for themselves . V. We shall be judged also for our Secret Sins : Thus Solomon tells us , God shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil , 12 Eccl. 14. And St. Paul tells us , That God shall judge the secrets of men by Iesus Christ , according to the gospel , 2 Rom. 16. And therefore David prays to God , Cleanse thou me from secret faults , 19 Psal. 12. There is no reason to think it should be otherwise , since our most secret Sins are visible to God : All things are naked and open unto the ey●s of him with whom we have to do , 4 Heb. 13. And when God knows our most secret Sins , why should he not judge us for them ? Humane Judicatures will punish those Sins which are most secretly committed , when they happen to be discovered ; for the Sin is never the less , nor does it less deserve to be punished , for being secret : and therefore though such Sins may escape the Judgement of Men by being concealed , they cannot escape God's Judgment , who sees and knows them . I grant , that to commit Sin openly in the Face of the Sun , argues greater Impudence in sinning , does more publick Dishonour to God , and gives greater Scandal to the World ; but secret Sins put as great a Contempt on God , as open Impieties do ; for it is a plain Proof , that such Sinners have a greater Reverence for Men than they have for God ; though they profess to believe that God is present every-where , and sees all they do , yet they securely commit the greatest Villanies under his Eye , when no body else sees them , which they durst not commit in the presence of the meanest Man. This is a very unaccountable thing , and one would imagine that such Men did not believe that God sees what they do in secret , and yet they do believe it ; and we all know it is so : It may be there are few Men but are guilty of some private Sins at sometime or other , which nothing could have perswaded them to have committed publickly ; and yet when any Man is tempted by Secresie and and Retirement , though he drives away the Thoughts of God , as much as he can , while he is in pursute of his Lusts and wicked Designs , when he comes to himself , and has time to think , his Conscience speaks Terrour to him , and puts him in mind , that God sees him , though Men do not . But consider , I beseech you , if God will judge us for all our most secret Sins , how little it will avail us to conceal our Sins from Men : We may indeed by this means escape present Shame and Punishment , but eternal Shame , eternal Torment will be our Portion ; and are we more afraid of being reproached by Men , then of being reproached by God and by our own Consciences ? then of being exposed to Shame in the General Assembly of Men and Angels ? when God shall bring to light all the hidden Works of Darkness ? are we more afraid of some Punishments in our Bodies or Estates , which Humane Laws and Judicatures can inflict on us , than we are of Hell , where the Worm dieth not , and the Fire is not quenched ? I am very sensible what it is that deceives Men in this matter , and if you will but reflect upon yourselves , you will find what I say to be true : You do believe that God sees your most secret Sins , and will judge and condemn you for them ; and you are more afraid of Hell , then of all present Shame and Punishment ; and yet you will venture upon those Sins under the Eye of God , which the Presence of a Man , at least of such Men as will discover your Sin and Shame , and punish you for it , would have kept you from : What is the meaning of this ? to be more afraid of God than of Men , and yet to stand in more awe of Man than of God ? The Account of this , which looks like a Mystery , I think , is very plain : Men dare not commit those Sins publickly , which they will venture on in private , because if Men see their Wickedness , they immediately forfeit their Reputation , and get such a Blot and Stain on their Names , which all the Tears of Repentance cannot wash out again ; for they know the World is ill-natured , and every single Miscarriage , which comes to be known , leaves an indelible Character of Infamy on them ; and they are not willing to forfeit their Reputation , which is so necessary to the Comforts of Life , for ever : And besides this , if the Sins they commit be such as are punishable by Human Laws , if they be known , all their Repentance , how sincere soever it be , will not deliver them from Punishment ; and though they love their Sins very well , they will not venture the punishment of them . But now though God abhors all Sin more than the best Men do , and Hell be a more terrible Punishment , then any thing in this World , yet God may be atoned and reconciled by Repentance : Repentance will restore them to the Favour of God , and hide and cover their Sins , and blot them out of their account , and reconcile them to their own Consciences , and prevent their final Punishment in the next World : and this they resolve upon ; repent they will , and Repentance will secure them both from the future Shame and Punishment of Sin ; and therefore their onely care is , to conceal their Shame from Men , and to escape present Punishment : And this is the reason why they dare commit those Sins in secret , though they know God sees them , which they dare not commit in the view of the World : This makes the Presence and the Eye of God so ineffectual to restrain Mens Lusts , that they hope after all their secret Villanies to be friends again with God , but do not expect , should the World discover their Wickedness , that it would spare them , or ever think well of them more . This looks like a very notable Contrivance , to preserve our Reputation in the World by Secresie , and to regain the Favour of God by Repentance : But the Devil is too cunning for Sinners ; for if the Awe and Reverence for God , and the fear of a Future Judgment will not preserve Men from secret Sins , their other hopes will deceive them ; such Mens Shame will not be long concealed , and their Repentance ▪ will soon grow impossible . When Men think to out-wit God , his Justice and Providence is concerned for their discovery : Almost as many Sinners as we see hanged , or pilloried , or whipt , so many Demonstrations there are , that Men cannot conceal their Sins , or can never be sure they shall : for all these Malefactors study Secresie and Concealment , as much as they can ; and yet are at one time or other discovered , and suffer that publick Shame and Punishment they deserve . There are a thousand Accidents which betray the greatest Privacies , a thousand Circumstances which make Men suspected , and that makes them watched , and curiously observed ; they cannot always use that Caution that is required , or the Partners and Instruments of their Sins are discovered , and then they betray one another : Nay , many Sins without great caution will betray themselves ; let Men be never so secret in their Lust , it will be known to all the World when they begin to rot with it , when the Marks of their Sin grow visible , and can be hid no longer : Nay , Men who sin very cautiously and secretly at first , in time grow more bold and impudent , and are not so much concerned to be private ; what at first they were ashamed the World should know , in time they think no Shame . A Custom of Sinning , though in private , wears off the Modesty of Humane Nature ; and when Men forget to blush , they despise Reproach and Censure , and then publish their own Wickedness , and seek for Retirement and Privacy no longer : The most impudent Sinners in the World were at first modest ; but if they can find any Excuse to make a beginning , how modest soever their beginnings are , they quickly improve , and lose the sence of Sin , and aversion to it by their repeated Commissions , and then cannot bear the Restraints of Modesty and Retirement . And this shews what little hope there is , that secret Sinners should ever prove true Penitents ; for the most impudent and hardened Sinners sinned very secretly at first ; and of all those Sinners , who make very modest and bashful beginnings , I doubt for one true Penitent , some hundreds sin away all thoughts of Repentance . For the only effectual Restraint upon Humane Nature is an Awe and Reverence for God , and the Fear of Future Judgement , and Men may sin away this in private as well as in publick . When once they conquer a Reverence for God , and for their own Consciences , which a Custom of Sinning will do , be it never so secret , they will have little regard to what the World says of them ; they may fear Humane Punishments , but they are sunk below the sence of Shame . If ever God reclaim such Men , it must be either by some great and severe Afflictions , which carry the Marks of a Divine Vengeance on them , or by discovering their Wickedness , and exposing them to publick Shame before they have lost all sence of it . But if Men sin secretly , and are very fortunate in concealing their Sins , they will never think it time to repent , till they can sin no longer . And therefore since GOD sees our most secret Sins , and will judge us for them , let us maintain a constant Awe for God in our greatest Retirements ; let us remember , that God is always present with us , that he sees us when no other Eye sees , that he abhors our most secret Sins , that it is a great Contempt of God , to retain a Reverence for Men , and to cast off the Reverence of God ; to be ashamed that Men should know and see that Wickedness which we are not ashamed to commit , tho' we know God looks on . But then on the other hand , we must remember , that at the Day of Judgment God will reward all the good we do , how private and secret soever it be ; as our Saviour assures us , with reference to our private Devotions , private Alms , and private Fasts : 6 Mat. That our Father , who seeth in secret will reward us openly . It is too often seen , that Men make Religion itself minister to their Lusts and Secular Interests ; as the Pharisees did all their Works , to be seen and to be admir'd of Men ; and therefore their great care was for what is external and visible , they prayed in the Corners of the Streets , and gave their Alms with the sound of a Trumpet , and disfigured their Faces , that they might appear unto Men to Fast. This was all vain Glory and Hypocrisie ; and when they were admired by Men for it , they had the Reward they aimed at , and all the Reward they must expect . But true Religion does not court the Applause of Men : A good Man must set a good Example to the World in his publick Conversation ; but such Acts of Vertue as may be private , he is contented should be known to none but God and his own Conscience . This is highly acceptable to God , for it is to do good only for God's sake , and that satisfaction we take in doing good : Here is no mixture of Secular Ends , but God is the whole World to us ; that he sees it , is more than all Humane Applause , though the whole World were the Theatre ; we expect our Reward from him , and from him only , for we let no body else know it ; which is such a Perfection of Obedience , of Faith , of Hope and Trust in God , as deserves the greatest Rewards . Those who industriously conceal the good they do from Men can expect nothing from Men for it , neither Praise nor Rewards , and therefore can have no other Motive to do good , but the Love and Reverence of God , and Faith in him , or the pleasure they take in doing good for Goodness sake , which are such Noble and Divine Principles of Action , as command Reverence from all Men , when they are discovered , do great Honour to the Divine Nature , and will procure great Rewards : which is a mighty encouragement to the most secret Vertues , to the most secret Acts of Devotion and Charity , That our Father , who seeth in secret , will reward us openly in the presence of men and angels . VI. We shall be judged for the Sins of our Thoughts ; and though all Men will confess this also , yet few consider it . Good God! could we look into one anothers Thoughts , how should we blush , and be confounded to see each other ! Men , who seem to make Conscience of their external Behaviour and Conversation , make very little Conscience of governing their Thoughts and secret Passions . Those who appear so modest as to blush at any indecent Word and Action , too often at the very same time burn with Lust , and entertain their Fancies with all impure and unclean Imaginations . The most affable and courteous Men , whose Words and Behaviour are soft , endearing , and obliging , can yet cherish revengeful Thoughts , Anger , Malice , Hatred , and please themselves with the Imagination of some Tragical Scenes , which they dare not Act. Nay , many times those who appear Humble to a Fault , who seem as free from Ambition as any Men in the World , who arrogate nothing to themselves , nay seem to admire every body but themselves , are yet very full of themselves , swoln with vain Conceits of their own Worth and Merit , and please themselves with their own Deserts , and that the World takes notice of their Deserts ; and then they consider , how they ought to be rewarded and preferred , and will be sure to choose very well for themselves ; and thus entertain their deluded Fanices with vain and empty Scenes of Greatness and Glory . The Pharisees thought all this very innocent : that to lust after a beautiful Woman , and please themselves with amorous and wanton Imaginations were no Crime , if they did not commit Adultery ; that Anger , and Malice , and Revenge were very innocent , while confined to thought ; but our Saviour teaches his Disciples better , Ye have heard , it hath been said to them of old , Thou shalt not commit adultery . But I say unto you , Whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . You have heard it hath been said unto them of old , Thou shalt not kill : and whosoever shall kill , shall be in danger of the judgment . But I say unto you , Whosoever shall be angry with his brother without a cause , shall be in danger of the judgment , 5 Matth. 21 , 22 , 27 , 28. For indeed the Thoughts and Passions of the Soul defile the Man : they discover the temper and complexion of the Mind : This is the conceiving of lust , as St. Iames speaks ; and while Men indulge themselves in wanton , lustful , proud , ambitious , spiteful , and revengeful Thoughts , it is almost impossible but such Thoughts as these will influence their Actions , when a favourable opportunity serves ; and if they do not , yet we know what the Mens Hearts are ; and God who dwells within us , and sees our Thoughts , will judge the Secrets of Hearts . Men who act over the Scenes of Lust , and Pride , and Revenge in their Minds , are as unlike to God , who is Essential Holiness , Purity , Love , as those who commit all those Villanies , which they only please themselves with the fancy of : Our Likeness to God consists onely in the Conformity of our Wills and Affections to him ; for it is only a Spirit that can be like a Spirit ; and therefore while our Thoughts and Passions are so contrary and opposite to the Divine Nature , God can never own us , we are not his Children , we are not yet born of God , for we have nothing of his Image on us . And therefore let us take care of our Thoughts , of our Passions and secret Affections , for we must be judged for these , as well as for our external Actions ; we may sin with our Minds and Spirits , as well as with our Bodies ; and God who is a Spirit , requires the Worship and Obedience of our Minds and Spirits , and is as much offended with sinful and impure Thoughts , as with wicked Actions . VII . We shall be judged for our Words too : Thus our Saviour assures us , 12 Matth. 36 , 37. But I say unto you , That every idle word that men shall speak , they shall give an account thereof in the day of judgment . For by thy words thou shalt be justified , and by thy words thou shalt be condemned . I need not tell you what these idle words are ; Prophane Atheistical Discourse , Blaspheming God and his Providence , Ridiculing his Worship and Religion , the Doctrines and Precepts of it , and those Miracles which were wrought by the Power of the Holy Ghost , for the Confirmation of Christianity , to which our Saviour particularly refers in this place ; or Obscene and Wanton Discourse , which S. Paul calls corrupt communication , which should never come into the mouths of Christians , and all Reviling and Reproachful Speeches , Slandering , Backbiting , Railing , which our Saviour threatens with Eternal Damnation : But I say unto you , Whosoever is angry with his brother without a cause , shall be in danger of the judgement : and whosoever shall say to his brother , Racha , shall be in danger of the counsel : but whosoever shall say , Thou fool , shall be in danger of hell-fire , 5 Mat. 22. And St. Iames with a peculiar respect to such angry reproachful Language , tells us , If any man among you seemeth to be religious , and bridleth not his tongue , but deceiveth his own heart , that man's religion is vain , 1 James 26. And yet I need not tell any Man , how common this practise is . Atheistical , Prophane , Obscene , Reviling Discourses , make up the Wit , and Humor , and Conversation of the Age : The brisk and pleasant Talkers would sit like Moops , and gaze upon one another without one wise word to say , unless you allow them to laugh at God , and Religion , and all things sacred , to make a Mock of Sin , to tickle their Fancies with Obscene Jests , or Spiteful Reflections ; for were it ever possible that such Men should have nothing to Laugh at , or nothing to Rail at , they were undone . These Men never think of being judged for their Words ; and yet there is as much reason we should be judged for our Words as for our Actions . Words are the first and most natural Indications of the Temper and Disposition of the Mind ; For out of the fulness of the heart the mouth speaketh : Our Words betray the Atheism and Infidelity , the Lust and Wantonness , Revenge and Malice , and other evil Passions , which are within : Men are generally more cautious of their Actions than of their Words , and they can speak their Minds , when they cannot act ; and therefore may be better known by their Words than by their Actions : nay , Words do not only betray what is within , but shew , what the Heart most abounds with : for out of the fulness of the heart the mouth speaketh : That Men talk of most , which is most in their Thoughts , and which they are most full of ; so full , that they cannot open their mouths , but it runs out . There are some Fools that only say in their Hearts , There is no GOD. Such Thoughts as these lie low and secret , are not come to maturity and perfection yet to be talked ; but when Men venture to say this with their Mouths , when they come to be talking and disputing Fools , it is a sign they are very full of these Thoughts , and either are Atheists , or have a great mind to be so . There are a great many lascivious Wantons , who yet are very modest in Conversation , and will not offend chast Ears with their Wanton Discourse ; but when Men think they can't be witty nor pleasant Company , without larding their Talk with Obscene Jests , and putting Modest Matrons and Virgins to the Blush , they have arrived at a great perfection of Lewdness ; And do not such Men deserve to be judged ? But besides this , does any thing do more Mischief in the World , than Words , as little as some Men make of them ? Can there be a greater Contempt of God , then for Men to Deny his Being , to Reproach his Providence , to Ridicule his Worship ? St. Iude tells us , That the Lord cometh with ten thousand of his saints , to execute vengeance upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have ungodly committed , and of all the hard speeches , which ungodly sinners have spoken against him , Jude 14 , 15 , v. Does any thing more tend to corrupt the Minds of Men , then such Words , which St. Paul says , Eat like a canker , 2 Tim. 2.17 . and prey upon the very Vitals of Religion ? What tends more to corrupt Mens Lives then lewd and wanton Talk , as St. Paul tells us , That evil communication corrupts good manners ? What makes more Divisions in the World , and gives greater Disturbance to Neighbours , and Families , and private Persons , then Slandering , and Backbiting , and Tale-bearing ? I am sure St. Iames tells us , That the tongue is a little member , and boasteth great things . Behold how great a matter a little fire kindleth . And the tongue is a fire , a world of iniquity : so is the tongue amonst our members , that it defileth the whole body , and setteth on fire the course of nature ; and it is set on fire of hell , 3 Jam. 5 , 6. And if Words can do so much Mischief in the World , it is very fit that GOD should judge us for them ; and then it is very fit that we should be careful of our Words . CHAP. VII . Concerning the Righteousness of the Future Iudgment , and the Rule whereby we shall be judged . ST . Paul tells us , That God will judge the world in righteousness , which had been a terrible saying , did Righteousness always signifie strict and severe Justice ; For who then could be saved ? But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Mercy , Goodness , Equity , as well as Justice ; or Justice tempered with Equity and Mercy : And what the Apostle adds , That God will judge the World in Righteousness by that man whom be hath ordained ; that is , by Christ Jesus , proves that Righteousness signifies an equal , kind , and merciful Justice : For Christ is a Mediatory King , and a Mediatory Judge ; He judges between God and Man ; He sets Bounds and Measures to Justice , and makes allowances for the folly and weakness of Human Nature ; and with a Soveraign Authority dispenses not only the Justice , but the Mercies of God. When God appoints the Great High-Priest and Mediator to be the Judge of the World , all Mankind may expect a very merciful Judge ; for the High-Priest and Mediator must judge with Equity and Mercy , or else he does not maintain his Character of Mediator , when he judges ; and yet the Final Judgment is the concluding Act of his Mediatory Kingdom , and therefore an Act of his Mediation . We know not certainly how God will deal with the Heathen World , who never heard of Christ , and never had the Gospel preached to them ; but it seems to look very favourably on them , that the Saviour of Mankind , the merciful and compassionate Jesus , is their Judge also ; which promises all the Mercy that their Condition is capable of ; and how much that is , we cannot tell ; for the Saviour of the World must judge with Mercy and Equity , not by the Rules of severe and rigo●ous Justice : Of which more presently . Leaving then the Heathen World to the Mercies of God , which are over all his Works , it more concerns us to enquire by what Rule Christ will judge us , who have had the Gospel preached to us . Now in general St. Paul tells us , God will judge the secrets of men by Christ Iesus according to my Gospel , 2 Rom. 16. that is , by the Gospel which I preach : The Gospel of our Saviour is the Rule , whereby we shall be judged ; by which our Lives and Actions shall be examined ; and as the Gospel acquits or condemns any Man , so he shall be acquitted or condemned at the last Judgment . So that we need not go far to know , what our Doom shall be , we need not search into the secret and hidden Counsels of God ; the Gospel lies open before us , and though we cannot find our Names there , we may read our Sentence ; for God will render to every man according to his deeds . To them who by patient continuance in well doing , seek for glory , and honour , and immortality , eternal life : but unto them that are contentious , and do not obey the truth , but obey unrighteousness , indignation and wrath : Tribulation and anguish upon every soul of man that doth evil , of the Iew first , and also of the Gentile , but glory honour and peace to every man , that worketh good to the Iew first , and also to the Gentiles , for there is no respect of persons with God , 2 Rom. 6 , 7 , 8 , 9 , 10 , 11. What this good , and this evil is , the Gospel acquaints us ; and if we do , what the Gospel commands , we shall be acquitted and rewarded ; if we do , what it forbids , we shall be condemned . So that we certainly know , that all wicked Men , who live in the wilful commission of any known sin , shall be finally condemned : Christ will at that Day profess unto them , I never knew you , depart from me , ye that work iniquity , 7 Mat. 23. Know ye not , that the unrighteous shall not inherit the Kingdom of God ? be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , nor Abusers of themselves with Mankind ; nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of God , 1 Cor. 6.9 , 10. But the righteous shall shine forth like the Sun , in the Kingdom of their Father . And who these Righteous are St. Iohn tells us , Little children , let no man deceive you , he that doth righteousness is righteous , even as he is righteous : He that committeth sin is of the devil , for the devil sinneth from the beginning ; for this purpose was the Son of God manifested , that he might destroy the works of the devil . Whosoever is born of God , doth not commit sin , for his seed remaineth in him , and he cannot sin , because he is born of God ; in this the children of God are manifested , and the children of the devil . Whosoever doth not righteousness is not of God , neither he that loveth not his brother , 1 Joh. 3.7 , 8 , 9 , 10. This is very plain , and so expresly taught in Scripture , that every Man may as certainly know whether he shall be saved , or damned , at the last Day , as he can know whether he be a good or a bad Man ; whether he doth righteousness , or commits iniquity . But most Men are conscious to themselves of so much wickedness , that they don't love to hear of this ; For what will become of them , if they must be rewarded , or punished according to their Works ? What difference is there between the Law and the Gospel , if they must still be judged according to their Works ? For what could the Law do more than condemn the wicked , and reward the good ? But they are very Sound and Orthodox Believers ; they believe in God , who justifieth the ungodly ; they believe in Christ , and trust in him for Salvation ; and there is no condemnation to those who are in Christ Iesus : they expect to be justified by Faith , to be saved by Grace , and that without the works of the law ; And what has the Law then to do to condemn them , who believe in Christ , who have satisfied the Law in Christ , who have fulfilled the Law in him , who are washed from their sins in his Blood , and are clothed with his Righteousness imputed to them ? Those who are not in Christ must indeed be judged by their Works , but all true Believers are justified by their Faith , and saved by Grace . Now it must be confessed , this is very expresly taught in Scripture , that we are justified by Faith , and saved by Grace , and that without the Works of the Law : By the deeds of the law there shall no flesh be justified in his sight — But now the righteousness of God without the law is manifest , being witnessed by the Law and the Prophets , even the righteousness of God which is by faith in Iesus Christ — Being justified freely by his grace , thorough the redemption which is in Christ Iesus : whom God hath set forth to be a propitiation through Faith in his blood , to declare his righteousness for the remission of sins that are past through the forbearance of God. That Abraham our Father was not justified by Works but by Faith : That being justified by faith we have peace with God through our Lord Iesus Christ. By grace you are saved ; tbrough faith , and that not of your selves , it is the gift of God ; not of works , least any man should boast . Not by works of righteousness which we have done , but by grace hath he saved us by the washing of regeneration , and renewing of the Holy Ghost . But then it is as plain on the other hand , that God will render to every man according to his deeds : that we must all appear before the judgment seat of Christ , to receive the things done in the body , according to what we have done , whether it be good or bad . That Christ will condemn all wicked Christians , whatever their Faith be : Not every one that saith unto me , Lord , Lord , shall enter into the Kingdom of Heaven , but he that doth the will of my Father , which is in Heaven . Many will say to me in that day , Lord , Lord , have we not prophesied in thy name , and in thy name cast out devils , and in thy name done many wonderful works : and then will I profess unto them , I never knew you , depart from me , ye that work iniquity . What shall we say then to this matter ? both these Propositions must be allowed to be undoubtedly true : We are justified by Faith , we are saved by Grace , without the Works of the Law ; and we shall be judged according to our works , and shall receive what we have done in this body , whether good or evil . That is , we are justified by faith , justified freely by God's grace , through the redemption which is in Christ Iesus , and through faith in his blood , and yet shall be condemned at the last Judgment , if we live wickedly . This is a matter of very great consequence to be plainly stated , because a great many Christians encourage themselves in sin with vain hopes , and eternally perish by a presumptuous Faith and Reliance on Christ. I. Now in the first place , that whatever mistakes , or misapprehensions Men may have about the nature of Faith and Justification , may not endanger their Souls by encouraging them in sin , I observe , that we must reconcile the Doctrine of Justification by Faith without Works , to our being judged by our Works , not expound away the Doctrine of our being judged according to our Works , to reconcile it to our Notions of Justification by Faith. And there are manifest Reasons for this . 1. Because it is as expresly taught in Scripture , that we shall be judged by our Works , as it is , that we are justified by Faith , and therefore we must not oppose our Justification by Faith , to our being judged by our Works ; for that is not to expound Scripture , but to confute one Scripture Doctrine by another ; to prove that we shall not be judged by our Works , though the Scripture says we shall , because the Scripture also teaches , that we are justified by Faith without Works . Now if it be allowable to reject any Scripture Doctrine , or to confute one Doctrine by ●●other , we may with as good reason 〈◊〉 them both by each other , and bel●●●● neither ; for if they can't be reconciled , but we must deny one , our being judged by our Works does as plainly prove , that we are not justified by Faith without Works , as Justification by Faith proves , that we shall not be judged by our Works : We must distinguish between expounding and reconciling Scripture , and confuting it , and therefore whatever we believe about Justification by Faith , we must still confess , we shall be judged by our Works . For 2. There is great reason to expound Justification by Faith , by our being judged by Works ; because when we are told in Scripture , That God will render to us according to our deeds , that every man must receive the things done in his body , according to what he hath done , whether it be good or bad . These are plain proper expressions , without any Figure or Metaphor in them , and therefore are capable of no other sence , than what the words at first view signifie . We shall receive what we have done ; if we have done good , we shall be rewarded ; if we have done evil , we shall be punished : good Men shall be received into Heaven ; and all wicked Men , even wicked Believers , as well as wicked Infidels shall 〈◊〉 cast into Hell : this every Child understands to be the meaning of these Words , and no other sence can be made of them ; and therefore since this is so plainly , and so frequently taught in Scripture , whatever we believe else , we must believe this , if we believe the Scripture . But now when we read of being justified by Faith without Works , every word is capable of very different sences , and we know is expounded very differently by learned Men ; according to the different Hypothesis they intend to serve by it : and then we must confess , it is not so certain , what is meant by Justification by Faith without Works , as what is meant by being judged according to our Works : at least so much must be allowed , that we must prefer that sence of Justification by Faith , which agrees with our being judged by our Works , before any other interpretation , which contradicts or overthrows this plain sence of a Future Judgment . As for instance : Some by justifying understand making just and righteous , that to justifie the ungodly , is to make a wicked Man good by the power and efficacy of Faith ; but then to justifie the ungodly without the Works of the Law , or to make a wicked Man good without good Works , does not found very well : and therefore others more reasonably , and more agreeably to Scripture , understand justifying in a forensick sence , for absolving , acquitting , declaring and accounting Men just and righteous , and treating them as such ; that is , imputing righteousness to them , though in a strict and proper sence , they are not inherently righteous : And then this forensick Justification may either signifie our being justified at Baptism , when by the profession of our Faith we are incorporated by Baptism into Christ's Church , and are made the Members of his Mystical Body , and have all our sins washed away in his Blood , and come pure and innocent out of the laver of Regeneration ; and thus the most ungodly Sinners are justified by Faith in Baptism , without Works , or any antecedent righteousness of their own ; or else this Justification may be extended to the Future Judgment ; that at the last Day of Account we shall be justified , acquitted , absolved , rewarded , by Faith without Works ; but this does not agree very well with our being judged , and receiving , according to our Works : the Scripture expresly teaches , that we are justified by Faith without Works , and that we shall be judged by our Works ; but never saith we shall be judged by our Faith ; which seems to make a great difference between being justified and being judged : for if we are justified without Works , and judged by our Works ; justified by Faith without Works , but not judged , not acquitted and rewarded , by Faith without Works , to be justified , and to be judged , cannot signifie the same thing . Thus when we are said to be justified by Faith , some by Faith understand such a firm and steadfast belief of the whole Gospel , of all that concerns the Person and Mediation of Christ , the Expiation of his Blood , his Resurrection from the Dead , and Intercession for us in Heaven , his Laws , his Promises and Threatnings , as renews and sanctifies our Nature , governs our Lives , conquers the World , subdues the Flesh to the Spirit , and makes us truly Divine and God-like Creatures , the Sons of God , not meerly by external relation , but by a participation of his Nature . Now this Notion of justifying Faith , that we shall be justified by a living , working Faith , is very reconcilable with being judged by our Works ; for if we cannot be justified by Faith without Works , if no Faith can justifie , but that which is fruitful in all good Works , then we may be judged by our Works , since Holiness is essential to a justifying Faith. Others by justifying Faith understand a reliance and recumbency on Christ for Salvation ; a receiving and embracing Christ , and rowling their Souls on him , as they are pleased to express it ; which , when taken out of Metaphor , can signifie no more , than to hope and trust in Christ , that he will save them , and to be willing to be saved by him without any Works and Righteousness of their own . Now if the bare Act of relying on Christ would justifie and save Men , I cannot see , how such Believers should be judged by their Works , though Infidels may : But this Antinomian Conceit of justifying Faith is not so plain and certain , as it is that we shall be judged by our Works : Not to dispute the Point now , these Men may be mistaken in their Notion of justifying Faith ; but there can be no dispute made , what the meaning is of being judged according to our Works . Thus when we are said to be justified by Faith , in opposition to Justification by Works , it is matter of Controversie , what is meant by Works . Some think , that when Works are rejected as contributing nothing to our Justification , the Apostle means only the Works of the Ceremonial Law ; such as Circumcision and Sacrifices , Washings and Purifications , the Observation of New Moons and Sabbaths , &c. for this was the great Dispute St. Paul had with the Iews , whether the Observation of the Mosaical Law were necessary to the Justification of Christians ; and in this sence the Apostle with good reason asserts our Justification by Faith without Works . We are now justified by the Faith of Christ , not by the Rites and Ceremonies of the Mosaical Law. Others , and with very good reason too , not only reject the Works of the Ceremonial Law , but also of the Moral Law , from the Justification of Sinners : not as if Sinners could be justified without good Works , but that they are not justified by them ; that is , that no Man is justified by the Merit of his own Works , but by the Merit and Expiation of the Death of Christ. But though no Man is justified or saved , for the Merit of his Works , yet he may be judged according to his Works . Though no Man shall be saved by the Merit of his good Works , yet no Man shall be saved without good Works , and wicked Men shall be damned for their evil Works , which leaves room enough for our being judged according to our Works . So that though we be not justified by Works , but by Faith , as St. Paul tells us , yet we must be judged by our Works ; wicked Men shall be condemned for their Wickedness , and none but good Men shall be justified and saved by the Merits of Christ ; and who are wicked , and who are righteous shall at the Last Day be judged by their Works . And indeed , this is plainly confessed by those who contend most zealously fo● Justification by Faith alone , which makes this a very needless and impertinent Controversie ; as appears from their way of reconciling St. Paul , and St. Iames. St. Paul tells us , we are justified , by Faith without the Works of the Law ; St. Iames tells us , That by works a man is justified , and not by faith only , 2 Jam. 14. To reconcile these two great Apostles , they tell us , That the Man is justified by Fai●h and his Faith is justified by Works : Now whether this be the true way of reconciling St. Paul and St. Iames , I shall not at present dispute , but it grants all that I desire , that notwithstanding our being justified by Faith , we shall be judged by our Works ; for whether a Man or his Faith be judged and justified by Works , I think is the same thing : for if the Man must be justified by Faith , and his Faith justified by Works , I doubt the Man cannot be justified without Works , unless he can be j●stified by an unjustified Faith. Before F●ith can justifie the Man , it must be justified itself , and Faith must be justified by Works ; and what this differs from judging a Believer by his Works , I cannot tell . So that , as many Disputes as there are about Justification by Faith , we ought firmly to believe , that we shall be judged by our Works ; for most of the Notions of Justification by Faith , in opposition to our Justification by Works , are very reconcilable with this Doctrine of being judged by our Works ; and those that are not , are not so plain and certain , as it is , that we shall be judged by our Works . 3. However , since this is so plainly expressed in Scripture , that there is no avoiding it , nor any other possible sence to be made of it , whatever our Notions of Justification be , it is much the safest way , to believe and expect , that we shall be judged according to our Works ; that if we live wickedly , we shall certainly be condemned at that Day , and though we shall be acquitted and finally absolved by the Mercies of God , and the Merits of Christ , yet not without Holiness , not without good Works , not without partaking of the Divine Nature , and being conformed to Christ our Head. To entertain any other hopes will undo us for ever ; for we shall be very ill prepared to give an account of our Lives and Actions , when our Lord comes to call us to an Account , if we can possess our selves with such Notions of Justification , as deliver us from the Fears of Judgment ; if we can perswade our selves , that we shall not be judged according to our Works , but by the Merits of Christ ; that we shall not receive the things done in the Body , whether good or evil ; but shall receive the purchase of Christ's Obedience and Righteousness without regard to our own . These are the dangerous Conclusions , which some Men draw from their mistaken Notions of Justification ; and this is the great danger of such mistakes . While Men acknowledge the Grace of God , and the Merits of Christ in the Justification of Sinners , and believe that they shall be judged according to their Works , whatever other Disputes there may be , there is no danger in them ; but if Men by some uncertain Reasonings can perswade themselves against the express Declarations of Scripture , that they shall not be judged according to their Works , this will make them careless of a Holy Life ; and then when Christ comes to Judgment , how Orthodox Believers soever they are , he will say unto them , I know you not , depart from me , ye that work iniquity . 2 dly , But whatever Notions we have of Grace , nothing is more plain from the very Nature of Things , than that the righteousness of the Future Judgment consists in judging Men according to their Works ; and therefore , if God judge the World in Righteousness , he must judge every Man according to his Works . For 1. The Righteousness of the Future Judgment consists in rewarding good Men , and punishing the wicked , and in rewarding and punishing none else : Now there is no other distinction between good and bad Men , but what their Works make : He is a good Man , who does good ; and he is a wicked Man , who does that which is wicked . As St. Iohn tells us : Little children , let no man deceive you , he that doth righteousness is righteous , even as he is righteous ; he that committeth sin is of the devil , 1 Joh. 3.7 , 8. The nature of Righteousness is certain and unchangeable , and cannot alter with Mens Opinions of it . It is our likeness and conformity to God , to be righteous as He is righteous , and therefore is as immutable as the Divine Nature ; God may change our Natures , and make a wicked Man holy by the Power of his Grace , b●t he cannot change the Nature of Vertue and Vice , no more than he can change his own Nature : he can't make a wicked Man to be a Saint , while he lives wickedly ; nor a Saint to be a wicked Man , while he lives in the Practice of Holiness and Vertue ; the Nature of Good and Evil can't be changed , and therefore a good Man cannot be wicked , nor a wicked Man good , without changing their Natures , and God cannot account a wicked Man righteous , nor a righteous Man wicked , without judging contrary to the Nature of Things . It would be impossible for wicked Men , did they duly consider this , to flatter themselves , that God will so impute the Righteousness of Christ to them , as to account them perfectly righteous without any inherent Righteousness of their own , or without doing righteously . For when they know themselves to be so far from being righteous , that they are very wicked , why should they think , that God will judge of them otherwise than they are ? That he will call good evil , and evil good ; light darkness , and darkness light ; s●eet bitter , and bitter sweet ; when he himself has pronounced a Woe against those who do it , 5 Isai. 20. I am sure , a Righteous Judgment is to judge of things ●s they are , to judge Good to be Good ; and Evil to be Evil ; to judge the Tree by the Fruit ; that a good Tree is that which bringeth forth good Fruit , and an evil Tree which bringeth forth corrupt Fruit. This is Truth and Righteousness in judging of the Natures of Things , and Righteousness in judging , as that signifies rewarding and punishing , is to reward and punish Men according to their Natures , Qualities and Deserts , to reward those , and those only , who do such things , as deserve a Reward , or at least as make them capable of being rewarded ; and to punish those , who do such things as deserve punishment ; for to give every Man his Deserts , is to judge righteously . All this is very plain ; and it is as plain , that Righteousness and Vertue deserve a Reward , and Wickedness deserves to be punished , and therefore a just and righteous Judge must reward good Men , and punish the wicked : This all Mankind agree in ; they have no other Notion of judging righteously but this , to reward the good , and to punish the wicked ; but to bless and prosper , and reward the wicked , and to punish the good , is without dispute confessed to be unjust . Some Men dispute the essential difference between Good and Evil , but all confess , that what we call Good deserves Praise and Reward , and what we call Evil deserves Punishment ; and this Distinction between Good and Evil the Laws of all Nations make , and if this be accounted a righteous Judgment among Men , if God will judge the World , and judge in Righteousness , he also must judge Men according to their Works ; unless he means something else by judging righteously , than what Mankind understand by it . And thus he has every-where declar'd , he will do , as I need not prove to those , who have read the Scripture : All the Threatnings both of the Law and the Gospel , are against the Workers of Iniquity ; all the Promises are made to Holiness and Obedience ; and if this be the Rule of Righteousness and Justice , it must be the Rule also of a righteous Judgment ; for to judge righteously , is to judge by the Rule of Righteousness . Now if this be a righteous Judgment ▪ to reward or punish Men according to the Good or Evil they have done , how can God judge the World in Righteousness , if he does not judge Men according to their Works ? If he should acquit the Wicked , and bestow Heaven on them ; or condemn any good Man to Hell ? For will any Man say , this is just ? And therefore let the Grace of the Gospel be what it will , if it cannot make a wicked Man righteous without doing Righteousness , it can never make it just for God to save a wicked and ungodly Man. The Grace of God cannot change the Natures of Things ; Righteousness and Justice is the same thing under the Gospel , that it was under the Law ; and therefore to judge righteously is the same thing too , and that always did , and always will signifie to judge Men according to their Works ; to judge those righteous Men , who do Righteousness ; and those wicked Men , who do Wickedness , and to reward the Righteous , and punish the Wicked . 2 dly , The Righteousness of the Future Judgment consists in the equality of it , to deal equally by all Men ; now there is no other equal Rule of Judgment , but to judge Men by their Works ; for there is nothing else for which all Mankind can be judged ; and if some Men must be judged for the Good o● Evil of their ●ctions , an equal Justice requires that all Men be judged by the same Rule . Men must either be judged by their Works , 〈◊〉 by their Knowledge , or their Faith : As for Knowledge and Faith , it is evident , that Mens natural Capacities , and the Circumstances of their Lives and Fortunes , and Educations , which are not of their own choosing , and therefore cannot be imputed to them , make a very great difference . One Man has naturally a better Understanding , a quicker Apprehension , a more piercing Judgment than another ; or if their natural Abilities be equal , yet the Circumstances of their Fortunes and Education make a difference : One is better instructed , trained up in the Art of Thinking , and Reasoning , and Judging , and has leisure and opportunity to improve his Knowledge by Study ; while another as capable as he , is either ill-taught , or not taught at all ; or only taught the Art of Living in the World by Labour and Industry : that God might as well judge Men for being Rich or Poor , when their Fortune is not at their own disposal , but owing to their Birth , or to prosperous or adverse Events of Providence , as to judge Men by the different Degrees and Improvements of Knowledge . Thus as for Faith , some never heard of Christ at all ; or if they did , it was only under the Character of an Imposter , or of a Fable , but never had the true Reasons of Faith explained to them ; others have been very ill instructed in the Faith of Christ , and never had opportunity to rectifie their mistakes ; and yet as no Man is bound to know , what Nature does not teach , unless it be revealed to him ; so no Man is bound to believe , what he has not so much as heard of , nor to believe every thing he does hear , without sufficient Evidence ; nor to receive the true Faith of Christ , which he was never taught : So that should God divide the World at the Last Day , only into Believers and Infidels , this would be a very unequal distribution , because great part of the World , never had the Faith of CHRIST preached to them ; and though Infidelity will condemn those Men , who have been instructed in the Faith of CHRIST , and would not believe , yet it cannot in Reason and Justice be imputed to those Men , who never heard of Christ. But now the Being and Providence of God , and the Differences of Good and Evil , are known to all Mankind ; Nature teaches this , and therefore all Mankind are bound to know it , and all Mankind may be judged by this Rule , whether they know God , and worship him as God , and take care to do that which is good , and to avoid the evil . This account St. Paul gives us of it . For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness . Because that which may be known of God is manifest in them , for God hath shewed it unto them . For the invisible things of God from the creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and Godhead , so that they are without excuse . Because that when they knew God , they glorified him not as God , neither were thankful , but became vain in their imaginations , and their foolish heart was darkened , 1 Rom. 18 , 19 , 20 , 21. And the same Apostle tells us , That the Gentiles which have not the Law , ( no Divine written Law ) do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their consciences also bearing witness , and their thoughts the mean while accusing , or else excusing one another , 2 Rom. 14 , 15 , 16. So that all Mankind , even Heathens themselves , have a natural knowledge of GOD , and of Good and Evil , and therefore may be judged for what they know , and condemned by God for transgressing those Laws of Righteousness , for which their own Consciences condemn them , for this leaves them without excuse . And if God will judge the Heathens by their Works , and condemn them for those sins , they commit against the Light of Nature , an equal Justice requires , that Christians shall be judged by their Works also : For is it equal , to damn a Heathen for those Sins , which a Christian may commit and be saved ? Will equal and impartial Justice allow , that when a Heathen and a Christian are equally wicked , the Christian shall be saved , and the Heathen damned ? Is not this to accept the Persons of Men in Judgment ? to make a difference between the Men , when there is no difference in their Actions ? And yet the same Apostle tells us , There is no respect of persons with God ; for as many as have sinned without law , shall also perish without law , and as many as have sinned in the law , shall be judged by the law , 2 Rom. 11 , 12. And that this is the Rule of Judgment , in the day when God shall judge the secrets of men by Iesus Christ , according to the gospel , v. 16. There is no other common and general Rule , whereby all Mankind can be judged , but only this , to render to every Man according to his Works ; for there is nothing else , for which Men must be judged , that is common to all Men , but the natural knowledge of God , and the differences of Good and Evil ; Christians indeed know more , than the Light of Nature taught Heathens , and therefore have more to account for , than Heathens have ; but if Heathens shall be condemned for their sins against the Light of Nature , if they shall be judged according to their Works , Christians have more reason to expect this : for if God be a righteous and impartial Judge , he cannot condemn one Sinner for his Sins , and save another as wicked as he . The nature of Vertue and Vice is the same in all Mankind , whether Heathens , Jews , or Christians , and deserves in itsself the same Rewards and Punishments ; if it be righteous in God to punish the Sins of Heathens , it is righteous in God to punish the same Sins of Christians ; to render to all Men , whoever they be , according to their Works ; for this is to deal equally with all Men. 3 dly , I add farther , that nothing else is the proper Object of Judgment , but the Good or Evil of our Actions , and therefore if we be judged at all , we must be judged for the Good or Evil we have done . For does Judging signifie any thing else , but Examining what Good or Evil such a Man hath done , and rewarding or punishing him according to the Good or Evil he has done ? And therefore a righteous Judge cannot judge Men , cannot reward or punish them for that , which is neither Good nor Evil. Now is there any thing Good or Evil , but Vertue or Vice ? What is Knowledge good for , which does not direct and govern our Lives ? What is Faith good for , which does not renew and sanctifie us ? Are there not very knowing and believing Devils ? Does not Faith and Knowledge make every sin we commit against Faith , and against Knowledge the more inexcusable ? Does not our Saviour tell us , That he who knows his master's will , and does it not , shall be beaten with many stripes ? What Merit or Vertue is there in a presumptuous reliance on Christ for Salvation , to call him Lord , Lord , and not to do the things , which he has commanded ? And can we think then , that God will reward us for our Knowledge , or our Faith , and overlook all the Evils and Impurities of our Lives ? Will he reward us for that which deserves no Reward ? and not punish us for that which deserves punishment ? Is this to judge the World in Righteousness . This is abundantly enough to prove , that we must be judged according to our Works , that we must receive the things done in the Body , whether Good or Evil , since the Righteousness of the Future Judgment makes this necessary . 3 dly , Let us then consider , how this matter may be reconciled , that we are saved by Grace , and justified by Faith in Christ , and yet must be judged by our Works . And this is very easily done ; for we shall be judged by our Works , according to the Gracious Terms of the Gospel . The Faith of Christ was never intended to give us a liberty in sinning , or to excuse us from the necessity of a holy life , and as far as the necessity of holiness is reconcilable with the Grace of the Gospel , so far our being judged by our Works is reconcilable with our being saved by Grace ; upon the same Terms , that the Gospel promises Pardon and Forgiveness , we shall be pardoned at the Day of Judgment ; whatever the Gospel promises to reward , shall be rewarded at the Day of Judgment ; and thus we are judged by Grace , and by Works too . This is easily understood by those , who know any thing of the Gospel of Christ , and therefore I shall at present , but just mention it . The Gospel of Christ promises Pardon of sin to true Penitents , who are heartily sorry for their sins , abhor themselves for them , make restitution for the Injuries they have done to Men , beg God's Pardon in the Name and Mediation of Christ , and amend their Lives ; for Christ has made atonement and expiation for such Sinners ; and therefore at the Day of Judgment , no Man shall be condemned for such sins , as he has heartily repented of , and reformed : and this is to be judged by Grace , as well as by our Works ; for the Law prescribes our Duty , but promises no Pardon , no not to Penitents ; this is owing to the Grace of God through the Merits and Mediation of Christ : but though the Grace of the Gospel pardons true Penitents , yet the same Gospel threatens eternal damnation against impenitent Sinners . The wrath of God is revealed from heaven against all unrighteousness and ungodliness of men , who hold the truth in unrighteousness . To them who are contentious , and do not obey the truth , but obey unrighteousness , indignation and wrath , tribulation and anguish upon every soul of man , that doth evil . And therefore impenient Sinners will be judged and condemned for their sins at the last Day by the Mediatour of the Covenant of Grace , for the Gospel itself condemns them . Thus the Grace of God , that bringeth salvation , and hath appeared unto all men , teacheth us , that denying ungodliness and worldly lusts , we should live soberly , and righteously , and godly in this present world . And therefore , without holiness no man shall see God. Heaven is the Reward only of good Men , who live in the Exercise of all Christian Graces and Vertues ; and therefore good Men must be judged , must be rewarded according to their Works ; and yet this is Gospel-Grace too : for such a glorious Reward as Heaven , is above the Merit of the most perfect Vertue in this World. The best Man cannot challenge such a Reward from the Justice of God , and therefore it is owing to Gospel-Grace : the wages of sin is death , but eternal life is the gift of God ( not the merit and desert of our Works ) through our Lord Iesus Christ. Especially , when we consider , that this great and perfect Reward is bestowed upon a very imperfect Vertue ; the Obedience of the best Men is very defective , stained and sullied with Human Weaknesses , Indiscretions , Follies , Ignorances , Mistakes , indecent Surprizes of Passion , or coldness and flatness of Devotion , and too often interrupted with wilful and scandalous sins , such as nothing but Grace can pardon , and therefore much more nothing but Grace can reward : and therefore good Men are judged by Grace , and rewarded by Grace , though according to their Works . We are all Sinners , we are all obnoxious to the Justice of God , would he be extream to mark what is done amiss ; but since a perfect Vertue is not to be expected from Mankind in this lapsed state , God is pleased to accept of sincerity instead of perfection , and through the Merits of Christ , and Faith in his Blood to account him a righteous Man , who sincerely loves and fears him , and obeys his Laws , though with the Weaknesses and Infirmities incident to Humane Nature . So that our being judged by our Works signifies no more , but that we are distinguished by the Good or Evil we do , into good or bad Men according to the favourable allowances of the Gospel , and then bad Men receive the just desert of their sins , and good Men receive those Rewards , not which they have merited , but which the Grace of God , and the Merits of Christ have prepared and purchased for them . This is a plain account , how Christians may be judged by their Works , and yet saved by Grace , and by Faith in Christ ; and the righteousness and equity of the last Judgment seems to entitle Heathens themselves ( thô they have no Covenant Right to it ) to some degrees of this Grace : for I cannot think , that God in judging the World will deal more rigorously and severely with Heathens , than he will with Christians , that he will demand most , where he has given least , which is contrary to our Saviour's Rule of Judgment : and therefore I cannot but hope , that Christ in judging of their Works will make the same favourable allowances to them , which the Gospel makes to those , who do believe in Christ : that is to say , that he will allow of the Repentance of a Heathen , if it were sincere and hearty , and did reform his Life , as well as of the Repentance of a Christian ; that he will overlook the same Defects and Imperfections in the good Actions of Heathens , who lived vertuous Lives , who worshipped the One true God , and observed the natural Rules of Sobriety , Justice , and Righteousness , that he will in the Actions of Christians . That if any Heathen should be found equally vertuous with the meanest Christian , who shall be finally saved , that Heathen at least will not be damned ; and indeed would seem to have reason to complain of unequal usage , if he should . St. Paul tells us , both with respect to Jews and Heathens , as well as Christians , That God will judge the secrets of men by Christ Iesus , according to the Gospel . And if the Gospel be the Rule of judging all Mens Actions , they must be all equally judged with respect to the Good or Evil of their Actions , and be judged , as the Gospel judges . I grant , the Heathens had no promise of Pardon upon their Repentance , but yet all Mankind believed so well of the Goodness and Mercy of God , that they hoped for Pardon upon their Repentance ; thus we find the Ninivites did , and they had it ; and indeed it was this perswasion , that taught them to pray to God , and to offer Sacrifices , which had been insignificant things , had they not been perswaded , that God both could , and would pardon sin , when Sinners repent . Nor have the Heathens any Covenant Title to Salvation , and yet they were generally perswaded , that good Men shall be rewarded , and the wicked punisht in the next World , and their Consciences did either condemn or absolve , terrifie or comfort them , as ours do us ; which are very vain hopes , if there be no Reward for them , thô they should observe the Laws of Vertue . St. Peter tells us , what he had learnt from the Case of Cornelius , a Roman Centurion , but a devout Worshipper of God , and one who gave much Alms : Of a truth I perceive that God is no respecter of persons ; but in every nation , be that feareth him , and worketh righteousness , is accepted of him . What does St. Peter mean ? that God will accept Heathens , who are perfectly innocent and righteous , and never committed any sin ? He knew very well there were no such Men in the World , much less among the Heathens ; and therefore he must mean , that God will accept of all honest sincere Worshippers of him , though guilty of many human Frailties , of what Nation soever they be . It is true , no Man's sins shall be forgiven , nor his Vertue rewarded , but for the sake of Christ , who is the Lamb slain from the foundation of the world ; for there is no other Name given unto Men , whereby they can be saved , but only the Name of Christ ; but if all , who shall be saved from the beginning to the end of the World , shall be saved by Christ , as it is certain , they must be , if there be no other Name , whereby Men can be saved ; it is to be hoped , that many thousands will be saved by Christ at the Day of Judgment , who never had any explicite Knowledge or Faith in him : for though , I grant , God promised a Saviour to Man immediately after the Fall , and renewed this Promise to Abraham , and afterwards to David , and prefigured him in the Types and Sacrifices of the Law , yet Repentance and Forgiveness of Sins was never publickly preached in his Name , till he gave that Commission to the Apostles after his Resurrection from the Dead . And now little the Jews understood of the Nature or Office of their Messias , is very plain from the ignorance of Christ's own Disciples and Apostles , who expected , that he should be a Temporal Prince and Saviour ; and understood so little of his being a Sacrifice for Sin , or of their being saved through Faith in his Blood , that St. Peter himself could not with any patience hear of his dying ; and when he was put to Death , his Disciples thought all their great hopes and expectations from him utterly disappointed , till they saw him again , after he was risen from the dead . So that those good Men , even among the Jews , who lived before Christ's appearing in the World , though they had the Promises of the Messias , yet do not seem to have had any explicite knowledge , what kind of Saviour the Messias was to be , nor by what means he should save us , though the Types and Figures and Promises of the Law , seem very plain to us now , since Christ expounded them to his Disciples , and they to us ; and therefore they could not be saved by such a Faith in Christ's Blood , as is now required from us ; for they did not know , that he was to save us by the merit and expiation of his death : and if those good Men might be saved by the Blood of Christ , who had no knowledge of his dying for our sins , and therefore no explicite Faith in his Blood , why not those also , who had never heard of Christ , if they lived so , as to be capable of Salvation ? For that Promise of a Saviour made to Adam immediately after his Fall , That the seed of the woman should break the serpent's head : was in him made to all Mankind , who descend from his Loyns . And though Christ has not been preached to all Ages , nor to all parts of the World , yet he is the Judge of all Men , and he judges as Mediator between GOD and Man , as I observed before ; and therefore judges all Mankind not by the Rules of strict and rigorous Justice ; for that is not the Office of the Mediator ; but by the mercy and equity of the Gospel . This makes a very fair representation of the equal Justice , Righteousness , and Mercy of the last Judgment : that no Man shall perish meerly for the misfortune of his Birth ; that he lived before Christ was preached to the World , or in such Countries where Christ was never preached ; but though the Gospel was never preached to him , yet he shall be judged by Gospel Grace , and if he were a true Penitent , and a sincere Worshipper of God , shall have liberty to plead his Repentance , and the sincerity of his Obedience , at the Tribunal of Christ , when he comes to Judgment ; which will be so undeniable a Justification of the Righteousness of the Last Judgment , that were there no other reason for it , it would mightily incline any Man , who thinks honourably of God , to believe it . And this will teach all Christians , what I am sure some have great need to be taught , that the benefit they receive by the Knowledge and Faith of Christ , is not to be saved upon easier terms , than the rest of the World , for it will appear at the Day of Judgment , that a great deal more is expected from them , than from ignorant Heathens ; but the true benefit of having the Gospel preached to them is , that they are more perfectly instructed in the Will of God , and the means of Salvation ; have more express Revelations of the Rewards and Punishments of the next Life ; have more express Promises of Pardon and Forgiveness ; are delivered from the Cheats and Impostures of evil Spirits , and have the powerful assistances of the Divine Grace ; that is , all the Helps , Advantages , Encouragements , and Obligations , to improve in Christian Graces and Vertues , to avoid the threatned Miseries , and to obtain the Glorious Rewards of the next Life ; this is an inestimable advantage , which we Christians enjoy above Jews or Heathens , which , if we improve well , we cannot fail of being happy for ever ; we may by diligence and caution make our Calling and Election sure ; these great advantages the Heathen World wanted , and therefore were overrun with Idolatry , and all manner of Wickedness , and seldom saw any great Examples of Vertue to shame them , or teach them better . This is a great difference God has put between us and the Heathen World ; and we need not envy them as favourable a Judgment , as we hope to have our selves ; for certainly they want it more ; and therefore it becomes the righteous and merciful Judge of the World to give it them . Thus we see in general by what Rule we shall be judged , and the Righteousness of such a Judgment ; but there are some things , which though they have been briefly mentioned before , deserve a more particular consideration . As 1. Though we shall be judged for all the Good or Evil we have done , yet our Saviour in describing the Process of the Last Judgment , makes no mention of any thing , but Acts of Charity : 25 Mat. 34 , &c. When he shall have separated the sheep from the goats , and set the sheep on his right hand , and the goats on his left : then shall the King say unto them on his right hand , Come ye blessed of my Father , inherit the kingdom prepared for you from the beginning of the world . For I was an hungred , and ye gave me meat : I was thirsty , and ye gave me drink : I was a stranger , and ye took me in ; naked , and ye clothed me : I was sick , and ye visited me : I was in prison , a●d ye came unto me . Then shall the righteous answer him , saying : Lord , when saw we thee an hungred , and fed thee ; or thirsty , and gave thee drink : or when saw we thee sick , or in prison , and came unto thee . And the King shall answer and say unto them : Verily I say unto you , inasmuch as ye have done it to one of the least of these my brethren , ye have done it unto me . Then shall he say also unto them on the left hand , Depart from me ye cursed into everlasting fire , prepared for the devil and his angels . For I was an hungred , and ye gave me no meat ; I was thirsty , and ye gave me no drink : I was a stranger , and ye took me not in ; naked , and ye clothed me not ; sick , and in prison , and ye visited me not . Then shall they also answer him , saying : Lord , when saw we thee an hungred , or a thirst , or a stranger , or naked , or sick , or in prison , and did not minister unto thee ? Then shall he answer them , saying : Verily I say unto you , inasmuch as you did it not to one of the least of these , you did it not to me . This is so remarkable a difference , which our Saviour makes between Charity , and all other Graces , that it concerns us to take notice of it , and to enquire , what the meaning of it is . 1. Now in the first place , there is no doubt , but our Saviour's intention in this was very powerfully to recommend all Acts of Charity to us , since Heaven is the peculiar Reward of Charity ; and to make us as much afraid of all Uncharitableness , as we are of any other , the most enormous and flagitious Crimes , since Uncharitableness will damn us , though we were guilty ( if that were possible ) of no other sin . And there is great reason to enforce this Duty on us , because few Men have so great a sense of the Necessity and Obligations of Charity , as they have of Moral Honesty and Justice . All Mankind have a natural sense of the great evil of Rapine , and Injustice , and Murder ; to defraud Men of their Estates , or to take them by force and violence , to oppress the Poor , the Fatherless , and the Widow , or to murder the Innocent ; their Consciences terrifie and scare them with such guilt ; but they have but little sense of the Obligations to Charity , and of the great sin and danger of Uncharitableness ; they can see Men hungry , and thirsty , and naked , and sick , and in prison , without ministring to them ; and though they will acknowledge such Acts of Charity to be very good and commendable , yet charge themselves with no guilt for neglecting them : but if none shall be saved at the last Day , but the kind and the charitable ; if we shall be condemned at the last Day , to that everlasting Fire prepared for the Devil and his Angels , for doing no good , though we should do no other evil , as we certainly shall , if our Saviour gives us a true Account of the Process of the last Judgment ; this , if any thing will make Men sensible , how necessary it is to do all the Good they can , as necessary as it is to go to Heaven ; that they may as safely , with respect to another World , rob and steal , and cheat , and oppress , as not relieve the Wants of the Poor , as far as Christian Prudence and Charity directs ; for they shall be damned for this , as well as for the greatest Injustice . 2 dly , Our Saviour hereby signifies , that this Divine Charity is the perfection of all other Christian Graces and Vertues , and comprehends them all ; for it is certain , that no Man shall be saved without an Universal Righteousness , and yet our Saviour enquires only after Charity , as the only mark and criterion of an Universal Righteousness ; for where that is in sincerity , there is a combination of all other Graces . Our Saviour tells us , That the Love of GOD and Men , is the Summ of the whole Law and the Prophets , 22 Mat. 36 , 37 , 38 , 39 , 40. And St. Paul tells us , He that loveth another , hath fulfilled the law — Love worketh no ill to his neighbour , therefore love is the fulfilling of the law , 13 Rom. 8 , 9 , 10. He that loves his Neighbour , will do him no hurt , but will do him all the good he can . And this Divine Love of Men , results from the Love of GOD , whose Creatures they are , and whose Image they bear , and therefore includes the Love of GOD as its cause ; for there is no other Principle of Universal Love and Charity , though of particular Friendships there is : And therefore St. Iohn makes this the Trial of our Love to God : If a man say , I love God , and hateth his brother , he is a liar : for he that loveth not his brother , whom he hath seen , how can he love God , whom he hath not seen : and this commandment have we from him , that he who loveth God , love his brother also , 1 John 4.20 , 21. Thus much is certain from this Text , that no Man loves God , who does not love his Brother ; and I believe , there never was an instance of true Universal Charity without the Love of God : but not to make a dispute of that ( since Humanity , and Greatness , and Generosity of Mind will in some Men , very nearly resemble , and counterseit an Universal Charity ) the Charity our Saviour speaks of , is this Divine Charity , which flows from the Love of God and Christ , when we love Men for God's sake , and Christians as the Members , and the Brethren of Christ ; and therefore he accounts all the kindness shewn to them for his sake , as done to himself : Inasmuch as ye have done it to one of the least of these my brethren , ye have done it unto me . This Divine Charity contains the Exercise of all other Christian Graces , where this is , no other Grace is wanting ; it is the universal Habit of Grace , the very Nature of God , for God is Love , and he that dwelleth in Love , dwelleth in God , and God in him , 1 Iohn 4.7 , 8 , 9 , 10 , 11 , 12. But on the other hand , an uncharitable Man can have no good in him , and he has the Seeds and Principles of all Evil. Uncharitableness is owing to Self-love , and to the love of this World ; and where these two are , there can be no good , but there may be all the wickedness that human Nature is capable of . So that this brings the matter to a short issue at the Day of Judgment , as our Saviour has here represented it : In order to our final Doom and Sentence , there needs but this one enquiry , whether we were charitable , or uncharitable ; for a Man who is possessed with this true Divine Charity , has all Christian Graces . A Man who has not this divine Principle , has no good in him , and that is enough to damn him , without enquiring what evil he has done . It concerns us all seriously to consider this ; for if all uncharitable Men shall certainly be damned , Charity is the only certain mark , whereby we can judge of our future state ; whatever other good qualities we seem to have , if we be not charitable , there is nothing good in us , nothing that God will accept or reward ; we shall be condemned to the Fire prepared for the Devil and his Angels , with all our other glittering and counterfeit Vertues ; but if to our other Vertues we add an universal Charity , we may then joyfully and securely expect to hear from our Lord , when he comes to Judgment , Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world . I say , if to our other Vertues we add Charity : for if we live in any wilful sin , how liberal and bountiful soever we are to the Poor , this is not Charity . St. Paul supposes , That Men may give their bodies to be burnt , and all their goods to feed the Poor , without charity , 1 Cor. 13.4 . And though our Saviour only mentions the external Acts of Charity , in feeding the hungry , and clothing the naked , and visiting the sick , and the prisoners , because he will not allow of the pretence of Charity , without charitable Actions , yet he supposes , that these charitable Actions flow from a true Principle of Divine Charity , from the love of God and Men ; which it is certain those Men have not , who allow themselves in any wickedness . And therefore the plain state of the Case is this : whatever other Vertues we pretend to without Charity , will avail us nothing at the Day of Judgment ; for the uncharitable Man shall certainly be condemned , though he were guilty of no other Crime ; that how charitable soever we are to the Poor in all the external acts and expressions of Charity , this will avail us nothing , unless we discharge all the other Duties and Offices of Religion ; because where there is not an universal regard to the Divine Laws , there are charitable Actions without this Divine Principle of Charity ; but when Men have a respect to all the Laws of God , and exercise themselves in all the Acts of Kindness and Charity to Men , they unite the Principle and the Practise , and have that Divine Charity , which our Lord will reward with the Kingdom of Heaven . 3 dly , This is a manifest proof , that the Rewards of good Men at the day of Judgment , are wholly owing to the Grace of God through our Lord Jesus Christ , which confirms what I have already discoursed , that we are judged by Grace , as well as by our Works . Christ has made atonement and expiation for our sins ; he has reconciled us to God by his Death , and that puts us into a capacity of happiness ; but the reason our Saviour gives , why he adjudges good Men to the Kingdom of Heaven , proves , that the Reward is of Grace , not of Debt . The only reason he assigns , is the kindness they have shewn to himself : When I was an hungred , ye fed me ; when I was thirsty , ye gave me drink ; when I was naked , ye clothed me ; when I was sick , ye visited me ; when I was in prison , ye came unto me . 1. Now in the first place , it is great Kindness and Grace to Mankind , that he should reckon all Acts of Kindness done to Men , done to himself . That Glorious Being , who needs nothing , that we can do for him ; from whom we receive the very power and ability of doing any kindness ; and yet , Inasmuch as ye have done it to one of the least of these my brethren , ye have done it unto me . 2 dly , And therefore he bestows Heaven upon them , as a Reward of their kindness to himself ; now we all know the difference between rewarding Kindnesses , and paying Debts , or rewarding Men according to their Deserts . In rewarding Kindnesses , we reward their Love , not their Works ; we don't consider what the actual Service was , whether small or great , but what the kindness and affection was , that did it : if the kindness and affection was great , which would have done greater things , if it could , the affection is valued and rewarded , though not the work , as our Saviour tells us , That whoever shall give to drink unto one of these little ones a cup of cold water , only in the name of a disciple , verily I say unto you , he shall in no wise lose his reward , 10 Mat. 42. And the Apostle tells us , That where there is a willing mind , it is accepted according to what a man hath , not according to what he hath not . But still it is Grace which values and rewards the affection , which is not considered at all in making a Bargain , which is so much work , for so much pay . And therefore in rewarding kindnesses , we have no regard to proportions , as we have in paying Debts , or rewarding Services . If we pay , what we owe , that is all , that Justice requires ; if we pay a Labourer according to our Contract with him , or according to the common estimation of his Labour , this is all that is expected ; but there is no Rule , no Proportion in rewarding Kindnesses ; where Men do not traffick for Kindnesses ( which is thought the most sordid Spirit in the World ) the least external expression of kindness we can shew , may have the greatest return , and no Man blames prodigality , or excess in such returns . And thus it is here , our Saviour rewards our Kindness , not our Work , and that makes such a vast disproportion between the Work and the Reward ; between some few Acts of kindness done to Men , and the Eternal Glories of the Kingdom of God. No Works we can do , can deserve such a Reward ; but when Christ rewards our Kindness , not our Works , the Reward must bear proportion to his own Grace , not to our Deserts ; he may reward as liberally as he pleases , for when the Reward is of Grace , not of Debt , no Reward can be too great for infinite Grace to bestow , though it may be too great for our Works to deserve . But this still convinces us , that Heaven cannot be the Merit of our Works , but the Reward of our Charity ; Works have a stinted Merit , and the best Actions we can do , cannot merit Heaven , but Grace may reward Charity as it pleases , and nothing but Charity has any Title to the Rewards of Grace ; which justifies our Saviour's account of the Future Judgment , which assigns no other reason of bestowing Heaven upon good Men , but only their Charity ; for Works bear no proportion to such a Reward , and Grace can reward nothing but Charity ; all our Acts of Kindness to Men , out of Love to God , and our Saviour Christ. All the expressions of our Love to God , and our Saviour Christ , may be rewarded by Grace , as we reward the Kindnesses which are shewn to us , without regard to the Merit of the Work , but we must do something to reconcile the Love and Favour of God to us , before we can expect the Rewards of Grace ; and there is no other way , if I may so speak , of obliging God , but by doing good to Men for God's sake . This I take to be a very reasonable account of the great Rewards of good Men , so vastly disproportioned to their Works , and very agreeable to our Saviour's Account of the Future Judgment , that God rewards our Love and Charity , not our Works , which makes the Reward not of Debt , but of Grace , which has no proportion but what Grace , the infinite Love and Goodness of GOD will give it , which lays all manner of Obligations on us to be very charitable , for if we would be rewarded by Grace ; if we would be rewarded for Kindnesses , we must shew kindness . 4 thly , Our Saviour's Account of the Future Judgment with reference to the final Sentence of uncharitable Men , justifies the Righteousness of it to all Mankind . For how can Sinners be saved , but by Grace ? And what Title have those to Grace and Mercy , who will shew none ? Is there any thing in the World more hateful to Mankind , or which all Men think more deserves punishment , than Ill-Nature ? And if God damn Men only for their Ill-nature , will not all Mankind justifie the Righteousness of his Judgments ? Will such Men find any Apologists ? Nay , can they Apologize for themselves ? And what is Uncharitableness but Ill-nature ? What Cruelty and Barbarity is it to see Men want Food and Cloths , and all the Necessaries of Life , ( when we are satised their Wants are real , not counterfeit , not to indulge their Idleness and Luxury ) and not relieve them ? If nothing but Ill-nature shall be damned , nothing but Ill-nature can complain of God ; and there is no scandal in that . But we must consider Mankind as Sinners , obnoxious to the Judgments of God , who must be pardoned , before they are rewarded ; now when both the Pardon and the Reward is wholly of Grace and Mercy , has that Man any Title to either , who will shew no Mercy ? Is it reasonable to expect , that God in meer grace and kindness should bestow Heaven upon that Man , who will not give a Morsel of Bread , nor a Cup of Drink to the Poor and Necessitous for God's sake ? Do Men deal thus with one another ? Do we think , that Man deserves any kindness , who will shew none ? That he should be fed and clothed , when he is in want , who would never feed and cloath others ? That he should be forgiven , who would never forgive ? Unless Sinners be saved by Grace , they can never be saved ; for it is Grace must forgive those sins , which Justice would punish . It is Grace which must bestow Heaven on us , which is a Reward too big for our best Works to deserve , and therefore too big for Justice to give . If our sins be not pardoned , we must sink into Hell , and if we have no Title to the Grace of God , which alone can forgive sins , they can never be pardoned ; and this gives a plain account , how Uncharitableness must necessarily damn us ; for an uncharitable Man has no Right to the Grace of God ; Innocence may challenge Impunity , and Meritorious Works may challenge a Reward , but nothing but Kindness can challenge Kindness ; and as a Sinner cannot merit Heaven , so an unmerciful and uncharitable Man does not deserve to have it given him ; and if Heaven be not given him , he can never have it ; if his Sins be not pardoned by Grace , Justice must lay hold on him , and sentence him to everlasting Fire prepared for the Devil and Angels . This is agreeable to the Reason of Mankind , it is what all Men approve , what all Men justifie ; when it shall appear at the last Day , that though other sins have deserved Hell , yet it is only our uncharitableness , that hinders our Pardon , and brings the Sentence of Condemnation on us , all Mouths will be stopped before God , Sinners themselves must confess the Righteousness of it ; their own Consciences must tell them , that they have deserved no Mercy , because they have shewn none ; and therefore we find in the account our Saviour gives us of it , that when he condemned these uncharitable Men to Hell , they made no exception against the Righteousness of the Sentence , but only deny the Fact. Lord , when saw we thee hungry , or thirsty , or naked , or sick , or in prison , and did not minister unto thee ? Though Mercy and Compassion , and Forgiveness becomes the God of Love , yet it does not unbecome Love itself , infinite Love , to condemn Ill-nature to everlasting Fire ; and there is nothing else , which eternal and infinite Love will finally condemn and punish . And this gives a plain account , why Forgiveness of Sins is promised to no other particular Grace and Vertue , but to Mercy and Charity : Blessed are the merciful , for they shall obtain mercy , 5 Mat. 7. And the Psalmist tells us , That with the merciful , God will shew himself merciful , but with the froward he will shew himself froward , 18 Psal. 25 , 26. Our Saviour has taught us to pray for forgiveness , upon the condition of our forgiving those , who trespass against us ; For if ye forgive men their trespasses , your heavenly Father will forgive you ; but if ye forgive not men their trespasses , neither will your Father forgive your trespasses , 6 Mat. 14.15 . Which our Saviour represents at large in the Parable of the King , who called his Servants to an account , and finding one , who ought him Ten thousand Talents , and had nothing to pay , he commands him , and his Wife and Children to be sold , and payment to be made ; but upon his earnest importunity forgave him the Debt ; this Servant meets his Fellow-Servant , who ought him an Hundred Pence , and cast him into Prison , which his Lord hearing of revokes his Pardon , and delivers him to the Tormentors , till he should pay all that was undue to him . So likewise , saith our Saviour , shall my heavenly Father do also unto you , if ye from your hearts forgive not every one his brother their trespasses , 18 Mat. 23. &c. Thus St. Peter tells us , That Charity , all Acts of kindness shewn to Men , covereth a multitude of sins , 1 Pet. 4.8 . And the Prophet Daniel advises Nebuchadnezzar , to break off his sins by righteousness , and his iniquities by shewing mercy to the poor . Heaven itself is promised to Acts of Charity : Give , and it shall be given unto you , good measure , pressed down , and shaken together , and running over , shall men give into your bosom : for with the same measure that ye meet withal , it shall be measured unto you again , 6 Luke 38. which plainly signifies the Rewards of the next Life . This is to lay up treasures in heaven , 6 Mat. 20. To make to our selves friends of the mammon of unrighteousness , that when we fail , they may receive us into everlasting habitations , 16 Luke 9. As our Saviour tells the rich young Man , If he would sell all he had , and give to the poor , he should have Treasure in Heaven , 19 Mat. 21. What is the meaning of this ? Does the Gospel preach Merit to us , must we merit forgiveness by forgiving ? must we purchase Heaven with our Money ? Every body sees , that this can be no Purchase , because there is no Proportion in the value : but though Charity cannot merit our Pardon , yet it deserves some favour to be shewn it , and God will be merciful to those , who shew mercy ; though our Alms and Works of Charity cannot merit Heaven , yet they make us Friends , as our Saviour speaks , and such Friends , as will receive us into Everlasting Habitations . They will make God and Christ our Friend , who will bestow Heaven on us , not as the Merit of our Works , but out of Grace and Favour , which such Acts of Charity deserve . This is a plain account , why our Saviour in the last Judgment takes notice of no other Works , but Acts of Charity , and shews us , how we may be judged by our Works , and pardoned and rewarded by Grace ; and if this will not convince us of the necessity of Charity , it is in vain to urge any other Arguments . 2 dly , Another Rule , and that a very righteous Rule of Judgment , is , that God will judge us according to our Receipts , as our Saviour expresly tells us : To whomsoever much is given , of them shall much be required ; and to whom men have committed much , of him they will ask the more , 12 Luke 48. As for the righteousness and equity of this our Saviour's Appeals to the Practice of Mankind ; they think it very reasonable to ask the more of him , to whom they have committed much . And we have no reason to complain of God , if he deals with us , as we think it just and reasonable to deal with one another . There is no need to prove the righteousness of this Rule , which all Men own and confess ; but the consequence of it deserves to be considered by Christians , who have received so much more from God , than the rest of Mankind have done ; for by this Rule at the Day of Judgment more will be required of us , than of the rest of the World , as we have received more . Very few Christians seem to think of this : they pity the rest of the World , who , they say , are under the Law , and a Covenant of Works , by which no Man can be justified who is a Sinner , as all Men are , and therefore their Salvation is desperate ; but a little matter will save a Christian , if he be a true Believer ; if they are but sorry for their sins , and confess and bewail them before God , as often as they commit them , and trust in the Merits and Righteousness of Christ ; nay , if they do but retract their wicked Lives with some dying Groans and Resolutions of living well , when they know , they can live no longer ; if they wish , they had lived better , when they come to die , and promise , that they would live better , if they could live over their Lives again , this will secure their Salvation ; and this is the glorious Priviledge they enjoy by being Christians , this is Gospel-Grace , this is the Purchase of Christ's Blood. But not to enter into this Dispute , which I have said enough of already , certainly these Men are mistaken , and these vain hopes will deceive them , if our Saviour's Rule be true , That to whom much is given ; of them shall be much required : For has not God given more to us , than he has to the rest of the World ? And is that a reason , why he should ask less ? Let us briefly consider what God has done more for us , than he has done for the rest of the World , and see , whether what God has done more for us , does excuse us from any part of our Duty ; or rather whether it does not exact a more perfect Vertue from us . The Gospel of Christ has given us a more perfect knowledge of the Will of God , and of our Duty to him ; nay , has given us a more perfect Law and Rule of Life , has in many instances advanced our Duty above what the Law of Nature , or the Law of Moses required , at least above what the generality of Men thought they did require : Now is this a reason , why God should excuse us from doing our Duty , because we know it better than other Men ? Or why God should expect less from us than from other Men , because we know more ? This is directly contrary to what our Saviour tells us : That servant which knew his Lord's will and prepared not himself , neither did according to his will , shall be beaten with many stripes : but he that knew not , and did things worthy of stripes , shall be beaten with few stripes , 12 Luke 47 , 48. This seems a hard saying , that he which knew not , should be beaten at all ; but our Saviour does not by this understand a total ignorance , but an imperfect knowledge , which will excuse Men from such parts of their Duty as they were ignorant of , if this ignorance was not their own fault ; but the more we know , the more is our Duty enlarged , and therefore as our Knowledge increases ; our Account must encrease with it , and that will increase our punishment , if we know the Will of God , and disobey it . Is there any use of Knowledge , but to direct our Lives ? And could God then intend any thing in revealing his Will to us , but that we should obey it ? The Jews had these vain Conceits ; they boasted in Circumcision , and in their Knowledge of the Law , and condemned the Heathen World for those sins , which they themselves securely committed ; as if they should be saved in their sins , because they knew the Law , which forbids them ; but the ignorant Heathens should be damned for theirs . But St. Paul very sharply and sarcastically exposes the folly of this in the Second Chapter to the Romans , throughout the whole Chapter , which I would desire you seriously to read and consider , and then I need add no more about it . The Gospel gives us a more abundant assurance of a future State , and of the Rewards and Punishments of it , than the World had before ; for life and immortality is brought to light by the Gospel ; and the more certain our Faith and Knowledge is of another World , in all reason it may be expected to work more powerfully upon our Minds , to conquer all the Temptations of this Life , to terrifie us from every thing that is wicked ; to make us steadfast , unmovable , always abounding in the work of the Lord , as knowing that our labour shall not be in vain in the Lord , 1 Cor. 15.58 . The certainty of Faith is the strength and vigour of the Mind , and therefore every new degree of evidence requires proportionable degrees of resolution , activity , caution , and circumspection in doing our Duty ; and as this is reasonable to be expected , so God does expect it from us . The times of ignorance God winked at , but now commandeth all men every where to repent ; because he hath appointed a day wherein he will judge the world in righteousness by that man , whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead , 17 Acts 30 , 31. While Men were ignorant of the other World , or had only some uncertain Reports of it , mixed with fabulous Stories to increase and nourish Superstition , their wickedness was very pitiable , and shall meet with a more favourable Judgment : but we can now pretend Ignorance no longer , and therefore now God commands us to repent . Upon this Principle it is , that our Saviour upbraided those cities , wherein most of his mighty works were done , because they repented not : Woe unto thee Chorazin , woe unto thee Bethsaida ; for if the mighty works , which have been done in you , had been done in Tyre and Sidon ▪ they would have repented long ago in sackcloth and ashes : but I say unto you , it shall be more tolerable for Tyre and Sidon in the day of Iudgment than for you : And thou Capernaum , who art exalted unto heaven shalt be brought down to hell ; for if the mighty works which have been done in thee , had been done in Sodom , it would have remained until this day : but I say unto you , that it shall be more tolerable for the land of Sodom in the day of judgment , than for thee , 11 Mat. 20 , 21 , 22 , 23. Those mighty Works our Saviour wrought in these Cities , were such powerful Convictions , as rendred their Infidelity inexcusable , and that aggravated their Condemnation . And for the same reason our Saviour threatens that unbelieving Generation , who saw all his mighty Works , and heard his admirable Wisdom , which was so much beyond whatever was seen or heard before . The men of Niniveh shall rise in judgment against this generation , and shall condemn it ; because they repented at the preaching of Ionas ; and behold a greater than Ionas is here . The Queen of the South shall rise up in the judgment with this generation , and shall condemn it ; for she came from the uttermost parts of the earth , to hear the wisdom of Solomon ; and behold a greater than Solomon is here , 12 Luke 41 , 42. The greater the Preacher is , the greater Works he does , and the greater Evidence he gives of his Divine Authority , still the guilt and condemnation proportionably increases : and then the Infidelity of those who live in a Christian Nation , and the Wickedness of professed Believers , who have so much greater certainty of the Rewards and Punishments of the next World , than either Chorazin , or Bethsaida , or Capernaum , then had , exceeds them all , and their Punishments will proportionably exceed . Thus the Gospel has fully acquainted us with the whole Dispensation of Grace in the Redemption of the World by our Lord Jesus Christ : That God so loved the world , that he gave his only begotten son , that whosoever believes in him should not perish , but have everlasting life , 3 John 16. That Christ gave himself for us , to redeem us from all iniquity , and to purifie to himself a peculiar people , zealous of good works , 2 Tit. 14. That he has made atonement for our sins by his Blood : That herein God hath commended his love towards us , that while we were yet sinners , Christ died for us ; that when we were yet enemies , we were reconciled to God by the death of his son , 5 Rom. 8.10 . And we know the grace of our Lord Iesus Christ , that though he was rich , yet for our sakes he became poor ; that we through his poverty might be rich , 2 Cor. 8 , 9. Here is a new Scene of Grace and Love opened , which the World was unacquainted with before , which presents us with new Arguments , and lays new Obligations on us to serve God ; Arguments and Obligations so endearing , so powerful , that one would think Human Nature could not resist them , could not get loose from them . If we will not reverence the Authority of God , yet how can we resist his Love ? If it be not enough to entitle God to our Service , that he made us , shall we deny his Purchase too ? When he has bought us with a price , the inestimable Blood of his own Son ? Ought not the love of Christ to constrain us ? Could he do any thing more for us , than redeem us from Death and Hell ? Could he redeem us at a dearer rate , than with his own Blood ? When he could get nothing by it , but the pleasure and satisfaction of making us happy , and the glory of being the Saviour of Sinners ? It is a reproach to Humane Nature , to think that such Love as this , should not convert the World , and subdue Mankind to the Obedience of God. It is plain , this gives God a greater Right to us than meer Creation , and therefore gives every sin of Christians a double guilt ; if Heathens sinned against their Maker , Christians sin against their Maker and their Saviour too . And to sin against Love , against suffering , redeeming , forgiving , saving Love , is a very different thing from sinning against Authority . We may call it folly , or madness to disobey our Soveraign Lord , who can , and will punish our Disobedience ; but to abuse , to affront , to grieve Love , is not the sin of Men , though too many Men are guilty of it , but of a diabolical Nature . I have nothing to say of it , but that it is the greatest provocation in the World , and all Men think so ; and thus much worse the sins of Christians are , than the sins of Heathens . But the Love of God , and the Grace of Christ are not the only motives and arguments ▪ which our Redemption by the Death of Christ furnishes us with , but there are a great many other , and such powerful ones , as must greatly aggravate our guilt to sin against them . There is not a greater preservation against sin , than to have a just sense of the Evil of it , and a thorough Conviction of God's irreconcileable hatred and displeasure against it , and that he will certainly punish it . Now indeed Nature does in some measure teach this ; the Reason of Mankind condemns it , Modesty preserves us from some sins , Natural Aversions from others , till both the Modesty and Aversions of Nature are conquered by a Custom of sinning : but then on the other hand , the inclinations of Flesh and Blood very strongly tempt us to some sins , which are very grateful to Flesh and Blood , and to other sins to gain opportunities to gratifie those incl●●ations ; and when Men taste the sweets of sin , and find the present advantages of it , this bribes their Reason to speak more favourably of it , and to attribute the shame and aversions of Nature to Education , and Popular mistakes . Thus though men have a natural Sense of God's displeasure against sin , and natural Conscience threatens the Judgments of God against sinners , yet the experience of the World tells us , that most Men flatter themselves , that God may be appeased and reconciled to them without forsaking their sins ; not only the Heathens but even Iews themselves thought this might be done by their sacrifices , and the other external rites and ceremonies of their Religion , as appears from the frequent complaints of the Prophets about this matter : And though it cannot be denyed , but that many Christians deceive themselves with the same vain hopes , yet this is much more unpardonable in them , because God has given a more undeniable proof of the evil of Sin , and his irrecoverable displeasure against it , then either Iews or Heathens had . For can there be a more certain evidence of the evil of Sin , than the Death of Christ ? He dyed for Sin , and as the Apostle speaks , condemned sin in the flesh . 8 Rom. 3. Not only condemned Sin by his excellent Sermons , wise Exhortations , sharp Reproofs , and terrible Threatnings , while he lived in the Flesh , but by dying in the Flesh , by offering up his Body a Sacrifice for Sin. Whatever Christ suffered was not upon his own Personal account , but for Sin , and therefore what he suffered was the just demerit of Sin , or else he ought not to have suffered it : in him God shews us , what our Sins deserve ; Infamy , Reproach , and utmost Scorn and Contempt , the Agonies of the Mind , the Pain and Torments of the Body , and Death it self : it was Sin , that was Crucified , that was exposed to all this Shame and Suffering in the Person of our Saviour ; and therefore in his Sufferings , we have a lively Image of the Evil and Deserts of Sin : which is a more convincing and satisfactory Evidence , then the fine and subtile Reasonings of Philosophy , which some Men cannot understand , and which none but purified Minds can feel . And though God declared his great love to Sinners in giving his own Son to dye for them , yet hereby also he expressed his irreconcileable hatred against Sin ▪ Sinners may be reconciled to God by the Death of Christ , but Sin never can ; that is Condemned , is Crucified in the Death of Christ. Christ expiated Sin , and reconciles Sinners , by killing and destroying Sin , by putting it to shame , and Death upon his own Cross : And this is the Method of our reconciliation to God in Conformity to the Death of Christ ; we must be crucified with Christ , must be planted into the likeness of his Death ; that is , we must crucifie Sin in us , we must crucifie the flesh with its affections and lusts ; we must die to sin , the body of sin must be destroyed , that we may no longer serve sin ; for he that is dead , is freed from sin : as St. Paul Argues , 6 Rom. and in several other places . And do we need any other proof of God's hatred of Sin , than that he gave his own Son to be a Sacrifice for Sin : that Christ could not expiate our Sins without undergoing that Infamy , and Scorn , and Pain , and Death , which is the desert of Sin ; that the Death and Destruction of Sin is represented in that very Sacrifice , which expiates our Sins , and must be acted over again in us , in the real Crucifixion and Death of Sin , before we can have any Interest in the Expiation of Christ's Death : And can there be a more powerful Disswasive from Sin than this ? Thus it is a mighty encouragement to Repent of our Sins and forsake them , to be assured of Pardon and Forgiveness , if we do : Now whatever Reasons Iews and Heathens had to hope for Pardon upon their Repentance , it is certain they had not that assurance , which the Death and Sacrifice of Christ gives us . We have now an express Covenant of Grace and Pardon sealed with the Blood of Christ , who is that lamb of God , which taketh away the sins of the world ; and God cannot condemn repenting Sinners , without denying the purchase of Christ's Blood , that precious Blood of infinite Price and Value ; that Blood , which our great High Priest hath carried into the Holy of Holies , and which there pleads the Pardon of penitent Sinners at the Throne of Grace . God cannot deny himself , cannot deny his own Covenant , cannot deny his Sons Blood , which speaketh better things then the blood of Abel , cannot deny our great High Priest , who appeareth in the presence of God for us , who died for us , and now liveth for ever to make intercession for us : and he who wants greater security than this , must tell us what greater security Sinners can have , then the Oath and Covenant of God , and the Blood and Intercession of Christ. When I consider this matter , with what infinite Wisdom God has contrived the Redemption of Sinners , to cure the degeneracy of our Natures , and to raise us to a perfect Vertue , to bind us faster to himself in those soft and charming Fetters of Love , to spur us forward with all the Zeal and Impetus that Hope , and Fear , and Indignation , and Love , the Passions and Paroxysmes of a divine inflamed Love , can give us , it amazes me to think , that any Christians should flatter themselves , that Faith in Christ will save them without Works , that there is less need for them to be so exact and circumspect in their Lives , that sin is not so damning a thing now , since Christ has made atonement for it , and reconciled God to Sinners , as it was before : Had they no Saviour indeed , it would concern them to be very good , when they must merit for themselves ; had they not such a meritorious Sacrifice for Sin , and such a powerful High-Priest , it would be a very dangerous thing to commit sin ; but now Christ has Righteousness and Merit enough for us all , and we need none of our own , nothing but Faith to apply his Righteousness to us ; Christ has pulled out the Sting of Sin , that it cannot greatly hurt , it cannot kill a Believer ; though it may slightly wound him a 〈◊〉 , and draw some Tears of Repentance from him ; and that heals all again . This , if any thing in the World , is to turn the grace of God into lasciviousness , to be wicked , because God is good , to sin , because grace does abound , whose damnation is just . I beseech you , for the love of Christ , and for the Honour of his Undertaking , of his Death and Intercession for us , to consider this a little better . Consider what the Gospel teaches us to believe of Christ , and how absurd and contradictious it is to say , that such a Faith will save us without holiness and purity of heart and life . Do you not believe , That Christ gave himself for us , to redeem us from all iniquity , and to purifie to himself a peculiar people , zealous of good works , 2 Titus 14. And is it reasonable to think , that our believing this , will save us , unless we be redeemed from all iniquity , unless we be purified , unless we be a people zealous of good works ? If Christ saves those , who are not redeemed from all iniquity , who are not purified , who are not zealous of good works , it is certain , he must save those for whom he did not give himself , or must save them contrary to his own intention of giving himself for them ; but however , to believe that Christ gave himself for us , to redeem us from all iniquity , does not seem to be such a Faith , ( if our Faith be true ) as will justifie us without being redeemed from all iniquity . I shall add but one thing more , wherein Christians have a great advantage of Jews and Heathens , and have received more from God , than they ; I mean , the plentiful Effusions of the Holy Spirit on the Christian Church . I dare not say , that Heathens themselves wanted all internal assistances to Vertue ; for I can by no means perswade myself , that God who is an infinite Spirit , should for so many Ages together , have no commerce with Mens Minds and Spirits ; that he who governs the inanimate World , who steers the Motions of the Heavens , and keeps Nature in its regular course , should wholly neglect the Rational World , and the Moral Springs of Action , should not influence the Thoughts and Passions of Men , should not lay invisible Chains on their Lusts , nor inspire them with great and vertuous Designs ; especially since he is a great Lover of Vertue , and abhors Vice , and knows the corruption and wickedness of Humane Nature , without some restraints ; and its weakness and indisposition to Vertue , without Divine impulses . I am sure Heathens themselves called Vertue the Gift of God , and ascribed all extraordinary Excellencies and Perfections of Men , to the secret Influences and Assistance of their Gods. The Jews had these internal assistances to illuminate their Minds , to influence their Wills , to direct their Choice , to give warmth and vigour to their Affections ; as is plain from the Psalms of David , wherein there are many Prayers to this purpose , which prove what his belief was ; for had he not known , that the Divine Spirit did use to assist good Men , he would not have prayed for such assistance ; and yet this he frequently does : O that my ways were directed to keep thy statutes . With my whole heart have I sought thee , O let me not wander from thy commandments . Blessed art thou O Lord , O teach me thy statutes . Open thou mine eyes , that I may behold wondrous things out of thy law . I am a stranger upon earth , hide not thy commandments from me . Make me to understand the way of thy precepts . — Strengthen thou me , according to thy word . Teach me , O Lord , the way of thy precepts . — Give me understanding , and I shall keep thy law . — Incline my heart unto thy testimonies , and not to covetousness . Turn thou mine eyes from beholding vanity , and quicken me in thy way . And in his Penetential Psalm he prays : Create in me a clean heart , O God , and renew a right spirit within me : restore unto me the joy of thy salvation , and uphold me with thy free spirit . But as devout Men among the Jews had a greater Portion of the Holy Spirit , than the Heathens had , so there was still a more plentiful effusion of the Holy Spirit on the Christian Church , not only in those miraculous Gifts and Powers , which were bestowed upon the Apostolick Age , and continued in some measure in After-Ages , till Christianity was well planted in the World , but as to the renewing and sanctifying Influences of the Holy Spirit . We are now born not only of Water , but of the Spirit , in Baptism , 3 Iohn . 5. And by one spirit we are all baptized into one body — And have been all made to drink into one spirit , 1 Cor. 12.13 . So that at Baptism we are born of the Spirit , which signifies that the Holy Spirit gives Life , and is a new principle of Life to us ; in the Lord's Supper we drink into one spirit ; which signifies the fresh supplies and communications of Grace , as we daily receive new supplies of Spirits from our natural Meat and Drink : and I know not , how we should have the Spirit in a more perfect manner , than as a constant Principle of Spiritual Life . But it is not my business to prove , what all Orthodox Christians own ; that the Holy Spirit is more plentifully bestowed upon the Christian Church , than ever it was upon Jews or Heathens , which makes our Obedience to the Divine Laws more easie by encreasing our strength , and exacts from us more perfect Attainments , as we all expect more perfect Services from our Children , as their age and strength increases . All this God has done more for us Christians , than he has done for the rest of the World , and all this which he has done more for us , makes it our Duty to live better , and to do more Service for God than other Men , and that makes it very just for God to expect more from us , and proves that he does so , and then we should consider , what manner of persons we Christians ought to be in all holy conversation and godliness . If Heathens shall be damned for their sins against the weak and glimmering Light of Nature , and the feeble Convictions of a Natural Conscience , corrupted by Education , by Examples , by prevailing Customs , by the Cheats and Impostures of wicked Spirits , what shall the Condemnation of Christians be , who neglect so great salvation ; who when light is come into the world , love darkness rather than light , because their deeds are evil : who sin against the clear and bright Light of the Gospel , against the Love of GOD , against the Grace of CHRIST , against the powerful Restraints and Assistances of the HOLY SPIRIT ? If those that despised Moses law , died without mercy , under two or three witnesses : of how much sorer punishment , suppose ye shall he be thought worthy , who hath troden under foot the Son of God , and hath counted the blood of the Covenant , wherewith he was sanctified , an unholy thing , and hath done despite unto the spirit of grace , 10 Heb. 28 , 29. Which is true , not only of final Apostasie , but of all wilful Disobedience . The Grace of the Gospel makes our Work easie , but our Duty more , and the danger of a miscarriage greater . It does not require unsinning Obedience , but it requires greater measures of Purity ●nd Goodness , and Universal Righteousness , and has threatned an hotter Hell against wicked Christians . Thus Christians will have a greater Account to give than Jews or Heathens , because they have received more ; and as the Receipts of Christians are very unequal , so their Accounts will proportionably differ . Some Christians have but One Talent , others Two , others Five , and as no Man shall account for more than he has received , so how much soever we have received , we must account for it all . This needs no proof , and it has been sufficiently explained and applied above . The CONCLUSION . How to know , what our Sentence will be at the last Iudgment : With an Exhortation to Reverence our own Consciences . HAving thus largely discoursed concerning a Future Judgment , I need not mind you of what Concernment it is , to know what Sentence Christ will pass on us at that Day ; whether Come ye blessed of my Father , or , Go ye cursed into everlasting fire . For if we must be happy or miserable for ever , how can we content our selves to live in doubt and suspence , which of these shall be our Portion ? What a Hell is this to live in perpetual fear of Hell ? How can we sleep without dreaming of Lakes of Fire and Brimstone , without the frightful Apparitions of damned Spirits ! what a transporting foretast would it give us of the Joys of Heaven to read our Names written in the Book of Life ! to see a Crown , a bright and glorious Crown prepared for us ! But how shall we know this ? Who shall search the Records of Heaven for us ? The Answer is plain , we need not ascend up into Heaven for it , we have the counterpart of those Records in our own breasts . For , as St. Iohn tells us , if our heart condemn us , God is greater than our heart , and knoweth all things : beloved , if our heart condemn us not , then have we confidence towards God , 1 John 3.20 , 21. That is , if our Heart or Conscience condemn us , then God will condemn us , for he knows more of us than our own Consciences know , he knows us better than we know ourselves ; and if we know so much wickedness by our selves , that we cannot but condemn our selves , ( though every Man is a favourable Judge of himself ) God , who knows a great deal more of us , must condemn us also : But if our Conscience condemn us not , if it acquit and absolve us , then have we confidence towards God , great and sure hopes in God's Mercy , that he will not condemn us : We cannot have the confidence of Innocent Men , because we have been Sinners ; but we may have the humble confidence and assured hopes of Returning and Repenting Prodigals , and of Dutiful and Obedient Children . That this is so , the Apostle's Authority is sufficient to convince us ; and yet if the Apostle had not said it , the Reason and Nature of the thing sufficiently proves it . God has given us a certain Rule , whereby we shall be judged , which I have now explained to you : and therefore since God will Judge us by this Rule , if we also judge our selves by it , we may certainly know , what Judgment God will pass on us : for neither God , nor our own Consciences can mistake in their Judgment ; and when the Rule is the same , and there can be no mistake on either side , the Judgment must necessarily be the same ; and then the same Judgment our own Consciences make of us , God will make : If they condemn us , God will condemn us also ; if they condemn us not , neither will God condemn us ; then we shall have confidence towards God. There needs no Proof of this , if you will but confess , that every Man knows himself , what his own Life and Actions are , and that God knows every Man better than he knows himself . If we know our selves , and know our Rule ; if we know what we ought to do , and what we have done , we can certainly tell , whether we h●ve done our Duty , or not : If our own Consciences condemn us , it is certain we have not done our Duty ; that we either do what we know we ought not to do , or leave undone what we know we ought to do , for no Man in his wits will accuse himself wrongfully . Now if this be our case , our Consciences do very justly condemn us , and then God , who knows us as perfectly as our own Consciences must condemn us also : For a guilty Sinner , who is guilty to his own Conscience , can never escape the Condemnation of a Just and Righteous Judge , if he know his guilt . Did earthly Princes or Judges as certainly know the Crimes which every particular Man is guilty of , as God knows the sins of all Men , with all their particular Circumstances and Aggravations , every Malefactor , who knows what Laws he has broken , and what is the Punishment of the breach of such Laws , might certainly know , what his Condemnation will be , if he meet with a Righteous Judge . But earthly Judges do not always know mens personal Guilt , or want Evidence to prove it ; and thus many Criminals , whose own Consciences condemn them , may escape the Condemnation of Men ; but God knows more of us than our own Consciences , and needs no other Evidence against us , but our own sciences , to condemn us . Earthly Judges are not always upright in their Judgment , fear or favour may pervert their Justice ; but God is the Judge of all the World , and therefore Supream Rectitude and Justice ; that no Sinner can hope to escape his Justice , whose own Conscience condemns him ; for if God should not condemn such Men , he would be less just than the Conscience of a Sinner . But you 'll say , the Mercy of God and the Merits of our Saviour may pardon a Sinner , whose Conscience condemns him , though Justice can't . I answer , No : If Conscience condemns according to the Rule of the Gospel , it condemns both for the Justice and for the Mercy of God ; for the Gospel is the Gospel of Grace , and contains all the Mercy that God hath promised to Sinners , and if Conscience judging by this Rule condemns a Sinner , the Mercy of God will not save , to be sure Gospel-Grace and Mercy , his own Conscience being Witness , cannot save him ; and therefore his Salvation is hopeless , while he continues in this state . No man's Conscience which is not disturbed , or misguided , of which more presently , will absolutely condemn him without some notorious and manifest guilt , and the Mercy of the Gospel cannot save such a Man. He must be conscious to himself , that he lives in the commission of some known Sin , or in the habitual neglect of some known Duties , without Repentance and Reformation , before he will peremptorily condemn himself ; and the Grace of the Gospel will not pardon wilful , impenitent , unreformed Sinners . Thus on the other hand ; if our Consciences do not condemn us , then we have confidence towards God. If we have a conscience void of offence both towards God , and towards Man : If we have the testim●ny of our consciences , that in simplicity and godly sincerity , we have had our conversation in this world . If we serve God with such Zeal , and Vigour , and Activity , if we so abound in the work of the Lord , in all the Fruits of Righteousness , Goodness , and Charity , that our own Consciences approve and commend us for it , this will give us a secure hope in God's Mercy , such a hope , as will not make us ashamed , as will not deceive us . Though we know nothing by our selves , as St. Paul speaks , yet are we not hereby justified , he that judgeth us is the Lord , 1 Cor. 4.4 . In this case it is true also , that God is greater than our hearts , and knoweth all things , and therefore he may observe those defects and imperfections in us , which we do not observe in our selves , that the most innocent and vertuous Man dares not challenge Heaven as his Merit and Desert , but yet expects and hopes for a Reward from the Mercies of God , has confidence towards God. A man 's own Conscience cannot deceive him in this . Every Man must know , whether he carefully avoid all known and wilful sins , whether he discharge all the essential parts of his Duty to God and Men , especially when he does any eminent Services for God , and becomes an Example of Piety and Vertue . A Man , whose Conscience gives this Testimony to him , may securely hope and rejoyce in God ; for whatever other defects the pure Eyes of God may see in him , they are all within the Grace and Mercy of the Gospel , and therefore cannot hinder either his Pardon or his Reward . Thus we see , that when Conscience absolutely condemns , or when without any doubt or hesitancy it commends , acquits , and absolves , its Sentence is a Divine Oracle , and assures us what our Judgment shall be at the last Day , if we be then found in such a state : But there is a middle state between these two , which deserves to be considered : when Men are neither so wicked , as to be absolutely condemned by their own Consciences , nor so good , as to be acquitted and absolved , which is an uncertain state between hope and fear . This is the case of those Men , who have been guilty of very great sins , which they had lived in many years ; and though they are very sensible of their past wickedness , and heartily sorry for their sins , and seriously resolved by the Grace of God to forsake them ; yet they are not satisfied of the sincerity of their Repentance , because they have not with all their Sorrow and Resolutions conquered their Inclinations to sin , nor broken the habits of it ; but are guilty of frequent Relapses , and fall into the commission of the same sins again ; and then repent and resolve again ; and as time wears off their sorrow for their last Offence , their old inclinations revive , and a new Temptation conquers again : Now such men's Consciences neither absolutely condemn , nor absolutely acquit them , for the Event is doubtful : they are not Conquerors yet , and it is uncertain , whether ever they will Conquer ; and therefore their Consciences cannot yet speak Peace to them ; and yet they are not perfect Slaves and Captives to Sin , but contend for their liberty , and therefore their Consciences do not absolutely condemn them ; but as they prevail or yield , so their hopes or fears encrease . And this also is the case of those Men , who , if they commit no notorious wickedness , yet do very little good , nothing that their Consciences can commend them for : who worship God rather in compliance with the Custom of the Place they live in , than from a vital sence and reverence of God , and therefore are not for any Works of Supererogation : a little will content them , and they are glad of any excuse to lessen that little ; and all Men , who pretend to greater Devotion , they suspect of Hypocrisie , and some Secular Interests . As for Charity , though they must own Charity to be a Vertue , yet when any particular Act of Charity is pressed on them , they never want Arguments to prove , either that it is not Charity , or that they are not concerned in it ; whatever kindnesses they do for others , are extorted by great importunity , and done very thriftily , just as Men do , what they have no mind , nor inclination ●o ? Now these Men commonly are pretty quiet and secure , unless something extraordinary awaken them ; for they do nothing greatly to terrifie their Consciences , nor any thing to please them ; and therefore their Consciences neither absolve nor condemn . Such Men don't well know what to think of themselves , nor do they much think of these matters : if they be gay , and in good humour , all is very well ; if any cross accident disturbs them , and makes them thoughtful , and fall out with this World , or works upon a Melancholly Constitution , then they are over-run with black and dismal Thoughts , and all the Ministers in the Neighbour-hood are sent for to answer Cases of Conscience , and to speak such Comfort to them , as their own Consciences cannot , and will not speak . Now this case our Apostle took no notice of , for indeed nothing is to be said to it : such Men cannot know by the Judgment of their own Consciences ; what Judgment God will pass on them , because their Consciences pass no certain Judgment on them : but when Conscience does give Judgment of us , when it absolutely acquits , or absolutely condemns us , we may depend on it , that God will judge us , as our Consciences do . There are some Objections against this , which are easily answered from that plain state of the case , which I have now given . As to name some : There are a great many very bad Men , who go on in their sins without any checks and rebukes of their own Consciences , much more without being condemned by them ; and will not God condemn these Men , because their own Consciences do not condemn them ? Yes , no doubt but he will ; for he will condemn all bad Men , whether their own Consciences at present condemn them or not . But by not condemning the Apostle means , acquitting and absolving ; which these Mens Consciences do not : though they do not condemn , they do not commend , nor absolve neither ; that is , they pass no Judgment at all , but are seared , and stupified by Atheism , or a long Custom in sinning . When Conscience does judge , and does not condemn , God will not condemn neither ; but there is a great difference between not judging , and not condemning , and therefore notwithstanding what the Apostle says , God may condemn , when Conscience does not judge , though he will not condemn , when a judging Conscience does not condemn . And the difference between these two ; between not judging , and not condemning , is very evident ; for it is often seen , that Men whose Consciences have given them no disturbance for many years , in a course of sin ; that is , have never judged them ; yet whenever their Consciences are awakened , ( as they are sometimes by severe Providences , or at least by the approach of Death ) then they condemn them , and fill them with Terrour and Amazement . There are other bad Men , who do very wicked things , and yet their Consciences are so far from condemning them , that they commend and applaud them . Nay , we know there have been those , whose Consciences have indulged them in all manner of wickedness , and flatter'd them into an Opinion of their being great Saints , and dear to God all the while : and will not God condemn these Men , because their Consciences do not condemn them ; but promise them , not only Impunity , but great Rewards ? Thus on the other hand , many very good Men , who to all appearance have lived very innocent and vertuous Lives , fall under great Disorders of Mind ; and not only condemn , but pass a final irreversible Sentence upon themselves ; that they are not only at present in a state of Damnation , but that it is impossible for them ever to get out of it , and that they must be certainly damned : now will God condemn these good Men , because their Consciences condemn them ? I have put these two Cases together , because the same Answer will serve both . This is not the Judgment of Conscience , which St. Iohn speaks of , but the Judgment of Opinion , and mistaken Notions in Religion , or of Melancholly , and a distempered fancy . The Judgment of Conscience is that Judgment which we pass on our selves , from comparing our Lives with the Rule whereby we shall be judged ; and this Judgment cannot deceive us ; for if we judge of our selves by the same Rule , by which God will judge us ; every Man knows himself so well , that he cannot mistake ; and when GOD and Conscience judge by the same Rule , their Judgment must be the same : but if we will alter our Rule of Judging ; if Conscience judge by one Rule , and God by another , then there is no wonder , if their Judgments differ ; if GOD condemn those whose Consciences acquit them , and absolve those whose Consciences , or rather whose private Opinions and Fancies condemn them . This is plain from the instances before us ; some Men justifie themselves in doing very wicked Actions ; but the reason is , because they mistake the Nature of Things , they call Good Evil , and Evil Good ; and then their Consciences applaud and commend them for doing that , which is very wicked , but which they call good . As our Saviour tells his Apostles , The time cometh , when every one that killeth you , will think that he does God good service , 16 Joh. 2. Others , who know they are guilty of very great wickedness , are yet very confident of their Salvation , and full of assurance , because they do not judge of themselves by the good or evil which they do , but rely upon other marks and evidences for their Salvation ; Raptures , Extasies , Enthusiasms , a presumptuous Faith in Christ , an ineffectual sorrow for sin , some arbitrary and fanciful signs of Election , &c. Now indeed , these Mens Consciences do condemn them , for they accuse them of great wickedness ; but they will not believe the Judgment of their own Consciences , but judge of their final state , by their own mistaken Fancies and Opinions ; and therefore according to the Apostle's Rule , God will condemn these Men , for their own Consciences condemn them , though they will not believe the Judgment of their Consciences , but justifie themselves in contradiction to it , when Conscience condemns . Other Men , who are not condemned by their own Consciences ; that is , who cannot charge themselves with any great guilt , who are not conscious to themselves , that they have lived in any known Sin , or in the habitual neglect of any material and essential part of their Duty , yet they strongly fancy , that GOD will condemn them , that they are under the Sentence of Reprobation , that they have sinned against the Holy Ghost , though what that Sin is , they know not : They want the testimony of the Spirit to assure them of their Election ; they have never felt the Spirit of Bondage , and therefore they fear , they have not the Spirit of Adoption ; that is , they have never felt the Horrours and Agonies of guilty Sinners , because by the Grace of GOD , and the Blessing of a pious and vertuous Education , they have always been preserved from those frightful sins , which amaze the Conscience ; and therefore they fear it is but a false Peace they feel , that God is not in this soft and calm Voice of Conscience , because they have never heard nor seen the Thundrings and Lightnings from Mount Sinai : Or though they maintain a great reverence for God , and worship him with all humility of Soul and Body , yet they do not feel those flights of Devotion , those melting and languishing Passions , which some good Men ●eel ; or if at any time they are transported beyond themselves , and feel their Hearts all on fire with Love and Devotion , these Fits are but short , these Boylings and Fermentations go off , and they return to a calm and even Temper , and then they think they grow cold , and that the Spirit of GOD hath forsaken them : Now it is plain also , that these Mens Consciences do not condemn them , for they charge them with no such guilt , as the Gospel of Christ will condemn them for , but they are condemned only by false Opinions , or by a misguided and disturbed Fancy . In both these Cases Men absolve or condemn themselves , not by the judgment and testimony of Conscience , but by their mistaken Notions and Opinions , and God is not concerned to confirm and ratifie such a Judgment . The Sum is this : When St. Iohn tells us , That if our Conscience condemn us , God will condemn us ; but if our Conscience do not condemn us , neither will God condemn us : he means by Conscience , that Judgment , which Men make of themselves , by comparing their Lives and Actions with the Rule , by which GOD will judge us ; for Conscience judges , not by making new and arbitrary Rules of Judgment , but by giving Testimony to our Lives and Actions . The Judgment of Conscience is no more but this , Whether we have obeyed , or disobeyed the Laws of the Gospel ; whether we have done those things , which the Gospel threatens to punish , or which it promises to reward ; but when we judge our Actions by false Notions of Good and Evil , contrary to the Gospel of our Saviour , we judge by a false Rule , and then our Judgment must be false ; and when we judge our selves not by the Nature of our Works , as God will judge us , and as Conscience judges , but by Opinions and Fancies , and some Arbitrary and Enthusiastick Marks and Signs , this is not the Judgment of Conscience , which judges only of our Works , but the Judgment of private Opinions , Conceits and Fancies , and though God will judge us , as Conscience judges , yet he will not judge us , as Opinion , Fancy , Enthusiasm , or Melancholy judge us . Thus we see , how we may know , what our Sentence shall be at the Day of Judgment : Two sorts of Men may certainly know , what their Sentence shall be and a third sort may know the great danger they are in , if they will but listen to the Judgment of their own Consciences . Men , whose Consciences absolutely condemn them , may certainly expect , that God will condemn them ; For when their guilt is so notorious , that they are forced to condemn themselves , why should they think , that a just and righteous Judge will not condemn them ? Those whose Consciences do not condemn them , shall certainly be pardoned and rewarded by the Mercies of God ; those , whose Consciences will neither condemn nor absolve them , but do both by turns , are in a very doubtful and hazardous state , their Salvation as yet is very uncertain , and it concerns them to work out their salvation with fear and trembling , and to give all diligence to make their calling and election sure . And should not this teach us to reverence the Judgment of Conscience as a Divine Sentence ? not to provoke our Consciences to condemn us ; to obey their Admonitions , and to reform at their Rebukes and Censures ? What would Sinners think , should they hear themselves condemned by God , every time they commit a known and wilful sin ? And yet Conscience is the Tribunal of God , judges for God , and condemns us in God's Name , and by his Authority , and God will confirm and execute its Sentence , and therefore Conscience is a very venerable Judge . And ought we not diligently to hearken to that Judgment , which Conscience passes on us ? This I am sure is of vast concernment both to bad and to good Men , whether it condemn or absolve . Bad Men indeed are very much afraid of their own Consciences , because they reprove and condemn them , and threaten them with Hell-fire , and therefore they fly from their Consciences , will not hear them , and will not suffer them to speak : but what do they get by this , but to drop securely and quietly into Hell , and then Conscience will speak , and never be silent more : If they will not hear their Consciences now , they must hear their Judge at the last Day . Though Conscience be never so severe in its reproofs and censures , they are the reproofs of a Friend ; the Judgment of Conscience is only to warn us of the Judgment of God , to warn us to fly from the Wrath to come ; and would Men hearken to their own Consciences , it would give check to them , and reform their Lives ; if we would patiently hear Conscience threaten us with Hell-fire , it would be the most effectual means to prevent our falling into it . But what is the Joy and Triumph of a good Conscience , which speaks Peace to us , and gives us a secure hope in God ; which gives us the joyful prospect of Eternal Rewads , of a Crown , and a Kingdom , of those Rivers of Pleasures , which are at God's right hand ! When with St. Paul we can say : I have fought a good fight , I have finished my course , I have kept the faith , henceforth is laid up for me a crown of righteousness , which God the righteous Iudge will give me at that day , 2 Tim. 4.7 , 8. This is a happy state indeed , a plerophory and full assurance of hope , which makes good Men impatiently long for the Day of Judgment to be put into the possession of so great a happiness ; and there is no way to have this , but from the Testimony of our own Consciences : The Holy Spirit indeed does give Testimony to good Men , and fill them with joys unspeakable , and full of glory : but then the spirit beareth witness with our spirits , that we are the sons of God , 8 Rom. 16. Unless our Consciences give testimony to us , the Holy Spirit never does ; all pretences to the Testimony of the Spirit without this , are cheats and delusions ; and Conscience will never give this testimony to us , without a tried and experienced Vertue , till the Flesh be subdued to the Spirit ; till our Minds are refined and purified , and our Conversations adorned with all Divine and Heavenly Graces . Every new conquest we gain over this World , every new degree of strength and vigour in serving God , our increase in Charity and all good Works , will add new degrees to our hope ; our Consciences will give the more ample testimony to us ; and that gives us greater confidence towards God , which will make us joyfully expect that blessed hope , and glorious appearance of the great God , and our Saviour Iesus Christ. The END . BOOKS Published by the Reverend Dr. SHERLOCK , Dean of St. Paul's , Master of the Temple , and Chaplain in Ordinary to Their Majesties . AN Answer to a Discourse Entituled , Papists Protesting against Protestant Popery . Second Edition . 4 o An Answer to the Amicable Accommodation of the Differences between the Representer and the Answerer . 4 o A Sermon at the Funeral of the Reverend Benjamin Calamy , D. D. 4 o A Vindication of some Protestant Principles of Church-Unity and Catholick-Communion , from the Charge of Agreement with the Church of Rome . 4 o A Preservative against Popery : Being some plain Directions to unlearned Protestants , how to Dispute with Romish Priests . First Part. Fifth Edition . 4 o A Second Part of the Preservative against Popery . Second Edition . 4 o A Vindication of Both Parts of the Preservative against Popery , in Answe● to the Cavils of Lewis Sabran , Jesuit . 4 o A Discourse concerning the Nature , Unity , and Communion of the Catholick Church . First Part. 4 o A Sermon Preached before the Right Honourable the Lord Mayor and Aldermen of the City of London , on Sunday Novemb. 4. 1688. 4 o A Vindication of the Doctrine of the Holy and Ever-Blessed Trinity , and the Incarnation of the Son of God : Occasioned by the Brief Notes on the Creed of St. Athanasius , and the Brief History of the Unitarians , or So●i●ians , and containing an Answer to both . The Second Edition . 4 o The Case of the Allegiance due to Soveraign Powers stated and resolved , according to Scripture and Reason , and the Principles of the Church of England ; with a more particular Respect to the Oath lately enjoyned , of Allegia●ce to their present Majesties , King William and Queen Mary . Sixth Edition . 4 o A Vindication of the Case of Allegiance due to Soveraign Powers : In Reply to an Answer to a late Pamphlet , Entituled , Obedience and Submission to the present Government demonstrated from Bishop Overal ' s Convocation-●ook ; with a Postscript in Answer to Dr. Sherlock ' s Case of Allegiance . 4 o A Practical Discourse concerning Death . The Fifth Edition . 8 o A Practical Discourse concerning a Future Judgment . 8 o Printed for W. Rogers . Books lately Printed for Will. Rogers . A Sermon Preached at White-Hall , before the Queen , on the Monthly-Fast-Day , September 16th , 1691. 4 o A Persuasive to Frequent Communion in the Holy Sacrament of the Lord's Supper . The Eighth Edition . 12 o Both by the most Reverend Father in God John Lord Archbishop of Canterbury . A Sermon Preached on the 28th of Iune , at St. Andrew's Holbourn . By the Right Reverend Father in God , Iohn Lord Bishop of Norwich . 4 o A Sermon Preached on the 28th of Iune , at St. Mary it Bow , on Sunday the fifth of Iuly , 1691 , at the Consecration of the Most Reverend Father in God , Iohn Lord Archbishop of Yo●k ; and the Right Reverend Fathers in God , Iohn Lord Bishop of Norwich , Richard Lord Bishop of Peterborough , and Edward Lord Bishop of Gloucester . By Ioshua Clark , Chaplain to the Right Reverend Father In God , the Bishop of Norwich . 4 o The Necessity of Serious Consideration , and Speedy Repentance , as the only way to be safe both living and dying . By Clement Elis , Rector of Kirkby in Nottingham-shire . 8 o Reflections upon two Books , one Entituled , The Case of Allegiance to a King in Possession . The other , An Answer to Dr. Sherlock ' s Case of Allegiance to Soveraign Powers in Possession : on those parts especially , wherein the Author endeavours to shew his Opinion to be agreeable to the Laws of this Land. In a Letter to a Friend . 4 o In the Press : The Folly of Atheism demonstrated to the Capacity of the most unlearned Reader . By Clement Elis , Rector of Kirkby in Notting-hamshire . 8 o Notes, typically marginal, from the original text Notes for div A59835-e1280 9 Heb. 27. 1 Tim. 6.3 . Practical Discourse of Death . Ch. 2. Sect. 1. 2 Pet. 3.5 , 6. 22 Matth. 30. 49 Ier. 18. 25 Iob. 6. 80 Psal. 17. 146 Psal. 3. 2 Ezek. 1. 3 Phil. ●2● 13 Mat. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● Rom. 1. 3 Rom. 20 , 21 , 22 , 24 , 25. 4 Rom. 5 Rom. 1. 2 Eph. 8 , 9. 3 Tit. 5. 2 Rom. 6. 2 Cor. 5.10 . 7 Mat. 21.22 , 23. 1 Rom. 18. 2 Rom. 8 , 9. 2 Titus 11 , 12. 6 Ron 23. 10 Act. 34 , 35. 2 Cor. 8.12 . 2 Cor. 5.14 . Nimquam vir magnus sine Divino afflatu . 119 Psalm 5 , 10 , 14 , 18 , 19 , 27 , 28 , 34 , 35 , 36 , 37. 51 Psal. 10 , 12. P. 415. Notes for div A59835-e18660 2 Tit. 13.