The four last things viz. death, judgment, heaven, hell, practically considered and applied in several discourses / by William Bates.

OF Eternal Judgment.

Acts 17.31.

Because he hath appoint∣ed a Day, in the which he will judg the World in Righteousness, by that Man whom he hath ordained: where∣of he hath given Assurance unto all Men, in that he raised him from the dead.

SAint Paul had this Title of Ho∣nour eminently conferred upon him, the Apostle of the Gentiles: This Office he performed with perse∣vering Diligence, diffusing the Light of Life to those that sate in Darkness, and

in the Shadow of Death. In this Chap∣ter we have recorded the Substance of his Sermon to the Athenians; wherein his admirable Zeal and Prudence are remarkable, in the matter and order of his Discourse, to convince and per∣swade them to recive the saving Truth of the Gospel. He first lays down the Principles of natural Religion, to pre∣pare them for the more easy Belief of supernatural revealed Religion. The Depravation of the Minds of Men was in no Instance more prodigious than in their vilifying Conceits of the Deity: They attributed his Name and Ho∣nour to various Idols, and ascribed to him their own Figure, and which was infinitely more unworthy and disho∣nourable, their own Passions and Vices. They adored their own vain Imagina∣tions. The Idols of their Hearts were erected on their Altars. Venus was a Goddess, because impure Love reigned in their Brests. Bacchus had religious Rites, because sensual Pleasures, as sweet as Wine, intoxicated their Spirits. These Errors, as gross as impious, were universal: the Philosophers themselves were not exempted from the Contagi∣on. The Apostle therefore makes use

of the clearest Arguments, to give Au∣thority to the plain conspiring Voice of Nature, that had so long in vain re∣call'd them from Idolatry to the Wor∣ship of the only true God. He there∣fore declares, that the Divine Maker of all things, the Father of Spirits,* 1.1 could not be represented by corporeal and corruptible things, but was to be ac∣knowledg'd and ador'd in a manner be∣coming his spiritual and infinite Per∣fections.* 1.2 That he made all Nations of one Blood, though distinguish'd in their Habitations and Times, that they might seek and serve the one universal Creator. And though the Pagan World for many Ages had lived in an unnatu∣ral Oblivion of God, and he seem'd unconcerned for their Violation of his Laws, yet it was not from the defect of Justice, but the Direction of his Wisdom, that his Patience was so long extended to them. And this he proves by the new and most express Declara∣tion of his Will: But now he command∣ed all Men every where to repent; be∣cause he hath appointed a Day, in which he will judg the World in Righteous∣ness, by the Man whom he hath ordain∣ed: whereof he hath given Assurance to

all Men, in that he raised him from the Dead.

In the Words, the Eternal Counsels of God are revealed in two great things.

1. The determining a time wherein he will righteously judg the World: He hath appointed a Day.

2. The Designation of the Person by whom he will perform that eminent part of Soveraignty: by Jesus Christ, whom he hath raised from the dead.

In order to the handling of the main Point, it is requisite to premise briefly some Propositions.

1. That God is the Universal Mo∣narch of the World, and has supreme Authority to govern reasonable Crea∣tures, antecedent to their Election and Consent. The Psalmist calls to the Heathens,* 1.3 Know ye that the Lord is God: that is, the most glorious Being, and absolute Sovereign; for it is he that made us, and not we our selves. He formed all things by his Almighty Goodness, and is King by Creation.

2. The two principal and necessary parts of his Soveraignty are, to give

Laws for the ruling of his Subjects, and to pass final Judgment upon them for their Obedience or Disconformity to his Precepts. Mere natural Agents are regulated by a wise Establishment, that is the Law of their Creation. The Sun and Stars are moved according to the just Points of their Compass. The Angels are under a Law in Heaven, and obey his Commandments. The Hu∣mane Nature of Christ, though ad∣vanced to the highest capacity of a Creature, yet received a Law. And his whole Work upon Earth for our Salva∣tion, was an Act of Obedience to the Will of God. If a Prince out of affe∣ction to his Friend will leave his own Dominions, and live privately with him in a foreign Country, he must be subject to the Laws of that Place. In∣deed it is not conceivable that a Crea∣ture should be without a Law; for this is to make it supreme and independent: Supreme, in not being liable to a supe∣rior Power to confine and order it; In∣dependent, as to its Being and Operati∣ons; for Dependance necessarily infers Subjection. There is a visible connexi∣on between those Titles; The Lord is our Judg, the Lord is our Law-giver,* 1.4 the

Lord is our King. And sometimes in Scripture his Soveraignty is intimated in the Title of Judg: thus in that hum∣ble Expostulation of Abraham for Sodom; Shall not the Judg of all the World do right? He addresses his Request to God under that Title, to soften his Power, and incline his Clemency to save the Wicked for their sakes who were com∣paratively Righteous, that is, innocent of their crying Sins.

3. As his right to govern and judg the World is natural, so are his Attri∣butes, his Wisdom, Holiness, Justice and Power, that qualify and render him most worthy to exercise this Govern∣ment. These are finite separable Qua∣lities in Angels or Men, but essential Perfections to the Deity. 'Tis more rational to conceive that things may be congeal'd by the heat of Fire, or turn'd black by whiteness, than that the least act of Injustice can be done by the righ∣teous Lord. The Apostle rejects with extreme detestation, the blasphemous Charge of Unrighteousness in God's Proceedings: Is God unrighteyus that taketh Vengeance?* 1.5 God forbid: For then how shall God judg the World? He may as soon renounce his Nature, and cease

to be God, for as such he is necessarily Judg of the World, as violate his own Perfections in his judicial proceedings with us.

4. God being invisible in his own Nature, hath most wisely ordained the last Judgment of the World to be trans∣acted by a visible Person: because Men are to be judged, and the whole process of Judgment with them, will be for things done in the Body. The Person appointed for this Great Work, is Jesus Christ the Son of God united to the Humane Nature.* 1.6 The Father judgeth no Man: Not as if he descended from the Throne, and devested himself of his Supremacy, but not immediately; but hath committed all Judgment to the Son. And it follows,* 1.7 As the Father hath Life in himself, so hath he given to the Son to have Life in himself: And hath given him Authority to execute Judg∣ment also, because he is the Son of Man; that is, in the quality of Mediator, for the reward of his Sufferings. The qua∣lity of this Office requires no less Per∣son for the discharge of it, than the Son of God.

1. Upon the account of its superla∣tive Dignity. No mere Creature is

capable of such a glorious Commission. To pass a Sovereign Sentence upon An∣gels and Men, is a Royalty reserv'd for God himself. We read that no Man in Heaven or Earth was able to open the Sea∣led Book of his Eternal Counsels,* 1.8 as un∣searchable as deep: only Jesus Christ who was in the Bosom of the Father, the Seat of his Counsels and Compassi∣ons, and was acquainted with all his Glorious Secrets, could unfold the Or∣der of the Divine Decrees about the Church. And if no Creature was wor∣thy to be admitted into God's Counsel, much less to be taken into his Throne. The Eternal Son, the express Image of his Person, is alone fit to be his authori∣sed Representative in Judgment. Our Saviour declares, that the Father in∣vested the Son with this Regal Power, that all Men should honour the Son,* 1.9 with the same religious Reverence, and su∣preme Adoration, as they honour the Fa∣ther.

2. Upon the account of the immense Difficulty, no mere Creature is able to discharge it. To judg the World, in∣cludes two things: 1. To pass a righ∣teous and irrevocable Judgment upon Men for all Things done in this Life.

2. The actual execution of the Sen∣tence. And for this no less than infi∣nite Wisdom, and infinite Power are necessary. If a select number of An∣gels of the highest Order were deputed, yet they could not manage the judicial Trial of one Man: For besides the in∣numerable Acts and Omissions in one Life, the Secrets of the Heart, from whence the guilt or goodness of Moral Actions is principally derived, are not open to them. He alone that discerns all Things, can require an account of all.

3. The Son of Man is invested with this high Office as the Reward of his Sufferings. We must distinguish between the essential and oeconomical Power of Christ. The Son of God, considered in his Divine Nature, has an original Power of Judgment equal with the Father; but considered as Media∣tor, has a Power by delegation. In the quality of the Son of Man, he is inferior in Dignity to the Father. The Apo∣stle declares this in that scale of Subor∣dination, of the Creatures to Belie∣vers, and of Believers to Christ, and of Christ to God. All things are yours, and you are Christ's, and Christ is God's.

And observing the beautiful Order that arises from the superiority and depend∣ance between Things, he saith, The Head of every Man is Christ, and the Head of the Woman is the Man, and the Head of Christ is God. Now this Pow∣er by Commission was conferr'd upon him as the Reward of his Sufferings. The Apostle expresly declares it, that Christ being in the Form of God, and without any usurpation truly equal to him in Divine Perfections and Majesty, humbled himself, and became obedient to the Death of the Cross. Wherefore God hath highly exalted him, and given him a Name above every Name: that at the Name of Jesus every Knee should bow, of Things in Heaven, and Things in Earth, and Things under the Earth; and that every Tongue should confess that Je∣sus Christ is Lord, to the Glory of God the Father. His victorious Sufferings are the Titles to his Triumphs; his being so ignominiously depress'd and condemn'd by Men, is the just reason of his advancement to judg the World.

5. There is a Day appointed where∣in the Son of Man will appear in sensi∣ble Glory, and exercise his judicial Pow∣er upon Angels and Men. He is now

seated at the right Hand of the Majesty on High, and the Celestial Spheres are under his Feet: Universal Nature feels the power of his Scepter: He reigns in the Hearts of the Saints by his Word and Spirit, and restrains the Fury of his Enemies in what degrees he pleases: but still his Servants are in distress, and his rebellious Enemies insolently break his Laws; and the Curtains of Heaven conceal his Glory from us: therefore a Time is prefix'd, when in the face of the World he will make an eternal dif∣ference by Rewards and Punishments between the Righteous and the Wick∣ed, and his Government shall have its compleat and glorious Issue. This is stiled the Judgment of the Great Day.

1. With respect to the appearance of the Judg. When the Law was gi∣ven from Mount Sinai, the Mountain was covered with Fire, and the Voice of God as loud as Thunder proclaimed it from the midst of the Flames, so that the whole Army of the Israelites was prostrate on the Plain, struck with a sacred Horror, and almost dead at the amazing Sights and Sounds. From hence 'tis said, that in his right Hand was a fiery Law. And if the Law-giver

appear'd in such terrible Majesty at the proclaiming the Law, how much more when he shall come to revenge the Transgressions of it? 'Tis set forth in Scripture in the most lofty and mag∣nificent Expressions: He shall come in his Father's Glory,* 1.10 and his own Glory, and the Glory of the Angels. A devour∣ing Fire shall go before him, to consume all the Works of the Universe. He shall descend from the highest Heavens, glorious in the attendance of innume∣rable Angels, but more in his own Ma∣jesty, and sit on a radiant Throne high above all.

2. 'Tis great, with respect to the appearance of those who are to be judg'd: All the Apostate Angels, and the universal Progeny of Adam. The bowels of the Earth, and the bottom of the Sea, and all the Elements shall give up the Dead. The mighty An∣gels, the winged Ministers of Justice, shall fly to all Parts, and attach the Wicked to bring them as miserable Pri∣soners before that high Tribunal. And those blessed powerful Spirits shall con∣gregate the Righteous, to present them at his right Hand.

3. 'Tis great with respect to what shall be then done: He shall perform the most glorious and consummate act of his Regal Office, after a righteous Trial pronounce Judgment, upon which the eternal Destiny of the World de∣pends. And immediately the Saints shall ascend with him to the everlasting Mansions of Glory, and the Wicked shall be swallowed up in the fiery Gulph for ever.

To define the particular Time when this shall be accomplish'd, is beyond the knowledg of the Angels of highest Dignity. 'Tis inter Arcana Imperii, among the Secrets of the Kingdom of Heaven. 'Tis observable that God has revealed the Times precisely wherein some great Events should come to pass: after how many Years the Israelites should be freed from Egyptian Bon∣dage: after what space of Time they should be restored from the Captivity of Babylon: when the Messiah should die for the expiation of Sin: but there is no designation by certain Characters of the particular Day, nor Year, nor Age, in any Prophecy, of our Saviour's coming to Judgment. And of this an Account may be given. The special

End of those Predictions was, that those who lived to see their accomplishment, notwithstanding the seeming Impossi∣bilities, might believe the Truth and Power of God to fulfil the Revelation of his Purposes for the Time to come. But at the last Day, all the Promises and Threatnings will be fulfilled, no∣thing will remain to be the Object of Faith; and consequently it was super∣fluous to declare the certain Time, since the exact accomplishment of it accord∣ing to the Prediction, will neither be useful to confirm Believers, or convert Infidels.

Lastly, The Resurrection of Jesus Christ is the most convincing and com∣manding Evidence of this Doctrine, that he shall judg the World. For he was charged with Blasphemy deserving of Death for this Testimony: I say un∣to you,* 1.11 hereafter shall you see the Son of Mand sitting on the right Hand of Pow∣er, and coming in the Clouds of Heaven. He dedicated Martyrdom in his own Sufferings. Now God in raising him from the Dead, confirmed the Truth of his Testimony by that visible Mira∣cle, and the belief of it converted the World to Christianity.

I will now proceed to illustrate and prove the main Point, which is this:

That God will judg the World in Righ∣teousness by Jesus Christ.

The Mediator, who shall be Judg in the Union of both Natures, consi∣dered as the Son of God, is essentially Holy and Righteous; and considered as the Son of Man, was holy, harmless, undefiled, and separate from Sinners. In him all Vertues shin'd in their absolute Purity: and who is so worthy and qua∣lified to reward Holiness and punish Wickedness, as the holy One of God? 'Tis said of him, Thou hast loved Righ∣teousness, and hated Iniquity,* 1.12 therefore thy God hath anointed thee with Oil of gladness above thy Fellows: Consecrated him to the Regal Office, and enrich'd his humane Nature with Endowments suitable to it. 'Twas prophesied of him, The Spirit of the Lord shall rest upon him,* 1.13 the Spirit of Wisdom and Vnderstanding, the Spirit of Counsel and Might, the Spirit of Knowledg, and of the Fear of the Lord; and shall make him of quick understanding in the Fear of the

Lord, and He shall not judg after the sight of his Eyes, neither reprove after the hearing of his Ears. But with Righ∣teousness shall he judg the Poor, and re∣prove with Equity. Humane Judgments are often unrighteous from vicious Re∣spects and Affections that pervert the Will, or fair appearances that deceive the Understanding: by Gifts or Guile, Innocence is cast, and Guilt acquitted: but the Judg of the World is inflexible to Partiality, and all things are entirely open to his sight. In the Act of Judg∣ment he is represented sitting on a white Throne,* 1.14 the Emblem of unspotted Ho∣liness.

The Righteousness of God's Judicial Proceedings will appear by considering three Things.

• I. The Equity of his Law, the Rule of the great and final Judg∣ment.
• II. The Evidence of the Facts and Matter, which shall be produc'd as the Reason of the Judgment.
• III. The Impartiality of the Sen∣tence.

I. The Equity of the Law which shall be the Rule of the last Judgment. This will appear by considering the Law of Nature, and the Law of Faith, in their Precepts and Penalties, annex'd to enforce the Observation of them.

1. The Law of Nature, which is the Rule of Mans Duty, will be the Rule of Judgment: for without the Law there is no Transgression; and consequent∣ly a Person is unaccountable for his Acti∣ons. This Law is composed of such Rules as are most becoming the wise and gracious Creator to give, and the reasonable Creature to receive and obey: for they entirely agree and concenter in his Glory and the Good of his Subjects. The Apostle adorns the Law with the most excellent Elogy, 'tis Holy, Just, and Good. Holy,* 1.15 as it enjoins all Acts of Piety to God: the adoration of his Majesty resulting from his inexpressible Divine Perfections, the imitation of his Purity, a reliance on his Goodness, a re∣signation to his most wise Providence, and a dutiful obedience to his Will. Such a sense of our dependance and sub∣jection to God, is the proper Character

of the reasonable Creature, as dignifi∣ed above inanimate and mere sensitive Beings. The Law is just, as it directs us how to demean our selves in our va∣rious Relations. Justice is the Cement of Societies, without which they dis∣band and fall into Confusion. And the Sum of the Law is virtually compri∣zed in one Rule, to do to others as we would they should do to us, than which nothing is more equal. 'Tis good to Man that keeps it, commanding no∣thing but what is influential upon his Well-being here and for ever. It does not infringe his true Freedom, but al∣lows him unstain'd Delights, and en∣joins what is proper to advance and se∣cure his Dignity, Felicity and Perfecti∣on. It forbids every thing that defiles and debases him, and causes a degene∣ration from his native Excellency. If we prescind in our thoughts the sacred Authority of the Law-giver, all the Precepts of the Law for their moral Goodness, deserve our esteem and choice, and entire observation. The sanctified Mind approves them univer∣sally.* 1.16 I esteem all thy Precepts concern∣ing all things to be right, saith holy Da∣vid. Nay, in the Wicked there is an

intellectual assent to the Goodness of the Law, though the corrupt Will doth not embrace it: there are some Inclina∣tions and Wishes to obey it, but con∣troul'd by vicious Desires. 'Tis said of the convinced Sinner, Thou knowest his Will,* 1.17 and approvest the things that are more excellent.

It may be objected, That the Law be∣ing pure, and Man in a frail state, sur∣rounded with innumerable Temptati∣ons, to require perfect Obedience from him, and condemn him for his Failings, seems hard. The Law lays a restraint upon all the Senses, and forbids all flesh∣ly Lusts: this may be easy to separate Souls, but for Men to live in the Body, as if they were out of it, to be always vigilant against the insinuations or at∣tacks of Sin, is impossible. Thus the Carnal Mind is apt with some colour, to traduce the Righteousness of God's Government. But it will be clearly vindicated, by considering;

(1.) The Law supposes Man in a state of integrity, furnish'd with suf∣ficient Power to comply with every Pre∣cept, though free to fall from his Duty and Happiness. To command absolute Impossibilities, is tyrannical, and utter∣ly

inconsistent with the Nature of the Blessed God.

(2.) The first Man wilfully trans∣gress'd the Law, and lost his Holiness: And Nature being poison'd in the Foun∣tain, is corrupt in all the descendants from him. Mankind was justly de∣graded in rebellious Adam, and is desti∣tute of spiritual Strength to perform all that the Law requires.

(3.) This disability is vicious and culpable, and can be no pretence against the Rights of the Law-giver. A na∣tural disability from the want of requi∣site Faculties is a just excuse. 'Tis no Fault that a Man cannot stop the Sun, as Joshua did; nor calm a Tempest, as our Saviour did by his Word. But the disability that arises from a depraved disposition, renders a Person more guil∣ty. And this is the present Case. The Will of Man is disobedient and per∣verse, and as soon as it can exercise E∣lection, chooses Evil; and by custom in Sin becomes more hardened and ob∣stinate. And from hence the Prophet charges the contumacious Jews; Behold their Ear is uncircumcised,* 1.18 and they can∣not hearken. Were they uncapable of hearing the Divine Commands? No;

but the Word of the Lord was to them a Reproach, they had no delight in it. And our Saviour upbraids the Pharisees, How can ye believe,* 1.19 which receive Honour one of another, and seek not the Honour that comes from God only? They were in high reputation for their Holiness, which made it impossible for them in an humble penitent manner to submit to our Saviour. In short, the primary end of the Law was the Happiness of Man in the performance of his Duty; and his first Sin, and consequent Impo∣tence to fulfil it, was by his own fault. As the Obliquity of a Line cannot be ascrib'd to the strait Rule, but to the Error of the Hand that draws it. And from hence 'tis clear, that if God should with a terrible exactness require of Men unsinning Obedience upon the pain of Damnation, he could not be tax'd with Unrighteousness.

2. But God has been pleased to mi∣tigate and allay the Severity of the Law by the Gospel; so that although the least breach of it makes a Person an Offender and obnoxious to Judgment, yet the Law of Faith propounds such merciful Conditions to the Guilty, that upon the performance of them, they

may plead their Pardon seal'd with the Blood of their Redeemer, and shall be saved and crown'd in the Day of Judg∣ment. We are commanded so to speak and do,* 1.20 as they that shall be judged by the Law of Liberty. Thus the Gospel is stiled, in that it frees the Conscience, though not from the Obedience, yet from the Terrors and Condemnation of the Law; for there was not the least signification of Mercy by it. But in the Gospel, the Grace of God most illustriously appears.

(1.) In that when our Innocence was lost, there may be a renovation of the Sinner by Repentance: to which the plenary Pardon of Sin is assured, Wash ye,* 1.21 make ye clean, put away the evil of your Doings from before mine Eyes: Cease to do evil, and learn to do well, saith the Lord: and though your Sins be as Scarlet, they shall be white as Snow; though they be red like Crimson, they shall be white like Wooll. God will not par∣don those who forgive and flatter them∣selves in their Sins; but those who con∣fess and forsake them, shall find Mercy.

(2.) Sincerity of Obedience is accep∣ted where Perfection is wanting. When a Person with consent of Heart and se∣rious

Endeavours strives to obey the ho∣ly Will of God, without the exception of any known Duty, or the indulgence of any Sin, God will spare him,* 1.22 as a Fa∣ther spares his Son that serves him. 'Tis not so much the Matter as the Al∣lowance that makes Sin deadly. Where there is guile in the Heart, it will be severely imputed. 'Tis not according to some particular Acts of Sin, but the Tenor of the Life, that the state of Men will be decided.

(3.) Unfeigned Faith in the Lord Jesus, that is, such a belief of the Truth and Goodness of his Promises, as indu∣ces us to receive him as our Prince and Saviour, as purifies the Conscience, the Heart and Life, will free us from Hell, and entitle us to Heaven, according to the Covenant of Grace. In short, the final Resolution of a Man's Trial and Case will be this; either he has per∣formed the gracious Conditions of the Gospel, and he shall be saved; or re∣jected them, and he shall be damned.

If it be objected, that the Terms of Evangelical Justification, though in themselves comparatively easy, yet are of impossible performance to Men in their natural sinful State. The Answer is clear:

1. That although the natural Man be dead in Sin, without spiritual strength to resolve and perform his Duty, and holy heat of desires to it; and nothing is alive in him but his corrupt Passions, that are like Worms generated in a Car∣cass; yet by the Grace that is offered in the Gospel, he may be enabled to perform the Conditions of it: for in this the Gospel excels the Law, the Law discovers Sin, but affords no de∣grees of supernatural Power to subdue it, and directs to no Means for the ex∣piation of its Guilt▪ As the Fire in the Bush discovered the Thorns without consuming them. But the sanctifying Spirit,* 1.23 the true Spring of Life and Pow∣er, is the concomitant of the Gospel, as St. Peter declares, With the preaching of the Gospel the Holy Ghost was sent down from Heaven.* 1.24 And the Spirit by illu∣minating, preventing, and exciting-Grace, assists Men to repent and be∣lieve; and is promised in rich and li∣beral Supplies to all that humbly and ardently pray for it. This our Saviour assures to us by a most tender and en∣dearing Comparison: If ye that are e∣vil,* 1.25 know how to give good things to your Children; how much more shall your Hea∣venly

Father give the Holy Spirit to those that ask it?

2. From hence it follows, that 'tis from the perverseness of the Will, and the love of Sin, that Men do not obey the Gospel. For the Holy Spirit never withdraws his gracious assistance, till resisted, grieved, and quenched by them. It will be no excuse, that Divine Grace is not conferr'd in the same eminent degree upon some as upon others that are converted: for the Impenitent shall not be condemned for want of that sin∣gular powerful Grace that was the Pri∣viledg of the Elect, but for receiving in vain that measure of common Grace that they had. If he that received one Talent had faithfully improved it, he had been rewarded with more, but up∣on the slothful and ingrateful neglect of his Duty, he was justly deprived of it, and cast into a Dungeon of Horror, the Emblem of Hell. The Sentence of the Law has its full force upon impe∣nitent Sinners, with intolerable aggra∣vations for neglecting the Salvation of the Gospel.

Concerning the Heathens, the Scrip∣ture declares,

1st. That although the Law pub∣lish'd by Moses was not communicated to them, yet there was a silent, though less perfect Impression of it in their Hearts. The Law of Nature in the fundamental Precepts of Religion, and Society, and Temperance, was better known than obeyed by them. There∣fore the Apostle endites them for atro∣cious Crimes,* 1.26 such as natural Consci∣ence consenting with the Law of God, severely forbids upon the pain of Dam∣nation.* 1.27 Thus 'tis said of the Heathens, Who knowing the Judgment of God, that they which commit such things are worthy of Death; not only commit the same, but have pleasure in them that do them. And at the last Day,* 1.28 As many as have sinned without the Law, as delivered to the Jews, shall be judged and perish, not according to that Law of Moses, but the Law of Nature that obliged them to do Good, and restrain themselves from Evil; of which the counterpart was not totally deleted in their Hearts.

2dly. Although the Revelation of Christ in his Person, Office and Bene∣fits, is not by the preaching of the Gospel (that is necessary for the beget∣ting of Faith) extended to all Nations;

yet the Grace of the Redeemer is so far universal, that upon his account the indulgent Providence of God invited the Heathens to Repentance. His re∣newed Benefits that sweetned their Lives,* 1.29 and his powerful Patience in forbearing so long to cut them off, when their Impurities and Impieties were so provoking,* 1.30 was a Testimony of his inclination to Clemency upon their Reformation. And for their abu∣sing his Favours, and resisting the me∣thods of his Goodness, they will be in∣excusable to themselves, and their Con∣demnation righteous to their own Con∣sciences.

We are next to consider the Sanction of the Law that enforces Obedience; and it will appear that God is not ex∣tream, but wisely and justly ordained Eternal Death to be the punishment of Sin.

This will appear by considering,

1. The end of the Sanction is to preserve the Authority of the Law in its full vigour, to render it most solemn and awful; and consequently 'tis the wisdom of the Law-giver, to ordain a Punishment so heavy, as to overpoise

all Temptations that might otherwise induce the Subjects to transgress its Precepts.

Therefore to Adam, the first and se∣cond Death was threatned upon his Disobedience; and Fear, as a Sentinel, was planted in his Breast, that no guil∣ty Thought, no irregular Desire, no deceitful Suggestion should enter to break the Tables of the Law deposited therein. Now since, notwithstanding the threatning, Man was so easily sedu∣ced by the insinuations of the Tempter to break the Law, and disorder the Government of God in the World, 'tis evident that such a Restraint was not over-rigorous to secure his Obedience. I shall not insist on what is sadly visible since the first Apostacy, that there is in Mankind such a prodigious propensity to sensual things, that without the fear of Hell, no Arguments are strong e∣nough to prevent the bold violation of the Divine Law.

2. 'Tis consented to by common Reason,* 1.31 that there ought to be a pro∣portion between the quality of the Of∣fence, and the degrees of the Punish∣ment. Justice takes the Scales into its hand before it takes the Sword. Now

Sin against God is of such an immense Guilt, that an eternal Punishment is but equivalent to it. This will appear by considering,

(1.) The Perfections of the Law-giver, who is infinitely above us. One Act of Sin is Rebellion against God, and includes in it the contempt of his Majesty, before whom the highest An∣gels cover their Faces with Reverence and Adoration,* 1.32 as unworthy to behold his Glory; and cover their Feet, as un∣worthy that he should behold them: the contradiction of his Holiness that is his peculiar Glory: the denial of his Omniscience and Omnipresence, as if he were confin'd to the superior World,* 1.33 and busy in regulating the harmonious Order of the Stars, and did not discern and observe what is done below: the defiance of his Eternal Power, and pro∣voking him to Jealousy, as if we were stronger than he.

(2.) If we consider the Obligations of the reasonable Creatures to obey his Commands, the guilt of Sin rises pro∣digiously. They were made by his Power, with this special character of Excellency, according to his Image: they were happy in his Love: they

were endowed with intellectual Facul∣ties capable to understand and consider their Obligations to their bountiful Lord. From hence it appears that Sin is the most unnatural Rebellion against God, and in it there is a concurrence of Impiety, Ingratitude, Perfidiousness, and whatever may inhance a Crime to an excess of Wickedness.

(3.) The meanness of the Motives that induce Men to prefer the pleasing their depraved Appetites before Obedi∣ence to his sacred Will, extreamly ag∣gravates the Offence. Of this we have a convincing Instance in the first Sin committed upon Earth. Deceitful Cu∣riosity, flattering Pride, a secret plea∣sure of acting according to his Will, join'd with the low attractives of Sense, blinded and transported Adam to eat the Mortal Fruit, against the express Command of God. And ever since, the vanishing shadows of Honour, or Gain, or Pleasure, are the only perswa∣sives to Sin. And what can be more provoking, than for a Trifle to trans∣gress the Law of God, and equally de∣spise his Favour and Displeasure? Can any Punishment less than Eternal, ex∣piate such Impieties? The Rules of

Humane Justice may discover to us the Equity of the Divine Justice. 'Tis ordained by the wisest States, that ma∣ny Crimes which may be done in a few minutes, shall be punish'd with Death, and the Offender be deprived of his na∣tural Life for ever. And is it not most just, that Treason against the Great and Immortal King, should be revenged with Everlasting Death?

(4.) That which farther clears the Divine Justice in punishing Sin with Hell, is this, That God by his infalli∣ble Promise assures us, that all who sin∣cerely and uniformly obey him, shall be rewarded with Heaven for ever: a Blessedness most worthy the Greatness and Love of the Eternal God to bestow upon his Servants: a Blessedness that surpasses our most comprehensive Thoughts. Now if Everlasting Glo∣ry be despised, what remains but end∣less Misery to be the Sinner's Portion? The Consequence is remediless. If Sin with an eternal Hell in its Retinue be chosen and embrac'd, is it not equal that the rational Creature should inhe∣rit his own choice? How just is it that those who are the Slaves of the Devil, and maintain his Party here, should

have their Recompence with him for ever? That those who now say to the Almighty, Depart from us, we desire not the knowledg of thy Ways, should hear the dreadful Depart from me into ever∣lasting Fire? As there will be no vain-boasting in Heaven, where the Reward is the Gift of pure Bounty; so there will be no righteous Complaint against God in Hell, where the Punishment is inflicted by powerful Justice. He that voluntarily sins, by consequence chuses the Punishment due to it.

(5.) The estimation of an Offence is taken from the disposition of him that does it. When 'tis done with pleasure and obstinacy, there is no place for Fa∣vour. Now final Impenitence alone makes Sin actually and eternally damn∣ing to the Sinner. Those that, not∣withstanding all gracious Means, live continually in Rebellion against God; those that impenitently die in their Sins; those that desire to live here for ever, that they might enjoy their sweet Sins; those that are so hardned and naturali∣zed in their Vices, that if they were revived and brought again into this World of Temptations, would certain∣ly return to the Pleasures of Sin; is it

not righteous that their incorrigible Ob∣stinacy should be punish'd for ever?* 1.34 Is it not just that those who would conti∣nue under the dominion of Sin, should forfeit all their claim to the Divine Mer∣cy? For if we consider them as unre∣pentant and irreclaimable from their Wickedness, there are in them the just provocations and true causes of God's final rejection and hatred: and if we consider God as revealed in his Word and Works, his essential Properties, Wisdom, Purity, Justice, necessarily work upon such Objects in such a man∣ner. How zealous an Indignation did the Son of God express against the ob∣durate Pharisees? You Serpents,* 1.35 you Ge∣neration of Vipers, how should you escape the Damnation of Hell? They in despite of all his Miracles, the equal Expres∣sions of his Goodness and Power, re∣sisted his Authority, blasphemed his Person, and slighted his Salvation. Now though other Sins are of an infe∣riour Nature, and weaker Evidence, yet Obstinacy added to them, makes a Person unworthy and uncapable of Mercy. From hence the Misery of the Damned is without Redemption, with∣out Hope, without Allay for ever.

II. I shall now proceed to consider the Evidence of the Facts that is pro∣duc'd as the Reason of that Judgment.

The temper of Divine Justice is ve∣ry observable in the particular Judg∣ments recorded in Scripture. In the first process of Justice on Earth, we read that God made the enquiry of Adam, Hast thou eaten of the Tree whereof I commanded thee that thou shouldst not eat?* 1.36 and by palpable Evidence con∣vinc'd him before he condemn'd him. Thus before the fiery Vengeance upon the wicked Cities, the Memory of which will never be extinguish'd; The Lord said to Abraham,* 1.37 Because the Cry of Sodom and Gomorrah is great, and because their Sin is grievous, I will go down now, and see whether they have done according to the Cry of it that is come up unto me; viz. whether they were so numerously and excessively wicked; if not, I will know. God is pleased to incarnate himself in Man's Expression, to declare more sensibly to us, that he never punishes with preci∣pitation, but after an equal trial of the Cause. Thus we read of that profane King of Babylon,* 1.38 Belshazzar, That he

was weighed in the Ballance, and found wanting, before he was sentenc'd to be deprived of his Kingdom and Life. And the Destruction of the Antichri∣stian State is attended with solemn Hal∣lelujahs for the Righteousness of that Judgment.* 1.39 And in the last Day the Righteousness of God's Proceedings shall be universally manifest and magni∣fied. 'Tis therefore called the Day of the Revelation of the righteous Judgment of God. Now in order to this,* 1.40 the Scripture informs us, that all the Works of Men shall be brought into Judgment, even every secret thing,* 1.41 whether good or evil. And the Apostle saith, That we must all appear before the Judgment-Seat of Christ,* 1.42 that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad.

All Sins, whether secret or openly visible, shall be accounted for. Those Sins that have been acted in the most secret Retirement, so that no Eye of Man could take cognizance of them, Sins concealed from the Eye of the Day, the Light of the Sun, and from the Eye of the Night, the Light of a Candle, shall then be made manifest. Nay, the Sins of the Thoughts and

Affections, of which Satan could not accuse Men, when the inward Fire of Lust or Malice is not discovered by the least smoak or sparkles, by no expressi∣ons, all those shall be brought to Judg∣ment:* 1.43 God will judg the Secrets of Men by Jesus Christ.

The Sins of Omission of our Duty that are so numerous, from carelessness and diversions, from slothfulness and delays, and that now so little affect us; for we are more sensible of what we do than of what we have not done; the guilt of all these shall then be heavily charged on the Conscience of the Sinner. I was an hungry, and you gave me no Meat; I was thirsty, and you gave me no Drink, was the Accusation of the Re∣probates from the Judg himself. To him who knoweth to do Good,* 1.44 and doth it not, to him it is a Sin. The neglect of improving all the Means, Advanta∣ges, and Opportunities of doing or re∣ceiving Good, will be a great part of that Judgment. The Lord called his Servants to an account for the Talents committed to their Trust, and required Profit in proportion to their Number and Worth.

All Sins of Commission in Youth and

Age, whether gross Sensuality, as Las∣civiousness, Lusts, excess of Wine, Re∣vellings, Banquetings, and abominable Idolatries, and all excess of Riot, shall be accounted for to him who is ready to judg the quick and the dead:* 1.45 or Acts of Unrighteousness to others. He that doth wrong, shall receive according to the Wrong he has done. And Sins of a les∣ser guilt, for which the most are not touch'd with grief or shame,* 1.46 shall then be produc'd in Judgment. All the Sins of our Words, so easily committed, and not so easily observed, shall then be call'd to a heavy remembrance. The Judg himself tells us; I say unto you, that every idle Word that Men shall speak, they shall give account thereof in the Day of Judgment. And if vain Words, the Signs and immediate Effects of a vain Mind,* 1.47 shall sadly encrease our Accounts, how much more all the con∣tentious, fierce and revengeful Words, the detracting, false, contumelious and injurious Words, the impure, filthy and contagious Words, the prophane, blasphemous and impious Words, that slow from the evil Treasure of the Heart? O their dreadful Number, and oppressing Weight!

And all the Aggravations and Cir∣cumstances of Mens Sins, that raise their Guilt to such fearful heights, shall be enumerated in order to Judgment. For thus 'twas foretold; Behold, the Lord comes with ten thousand of his Saints,* 1.48 to execute Judgment upon all, and to con∣vince all that are ungodly among them, of all their ungodly Deeds which they have ungodly committed; and all their hard Speeches which ungodly Sinners have spoken against him. And all the good Works of the Saints shall then be re∣membred, even to the least work of Piety,* 1.49 the giving of two Mites to the Treasury of the Temple; and the least work of Charity,* 1.50 the giving a Cup of cold Water to a Disciple, upon the ac∣count of his relation unto Christ. All their secret Graces and Duties shall then be rewarded.

The manner of this Judicial Evi∣dence is set forth to us in Scripture, by the opening the Books; congruously to proceedings in humane Judgement, wherein the Information and Charge is produc'd from Writings for the con∣viction of the Accused. Thus it was represented to St. John in a Vision; I saw the Dead,* 1.51 small and great, stand be∣fore

God; and the Books were opened, and the Dead were judged out of the things that were written in the Books, according to their Works.

1. The Books of the Law and Gospel shall then be open'd in all the Injuncti∣ons and Prohibitions, and our Lives compar'd with them. Our Saviour told the Jews, Do not think that I will accuse you to my Father;* 1.52 there is one that accuseth you, even Moses, in whom you trust: not the Person, but the Law of Moses. And he denounced against those that reject the Gospel; the Word that I have spoken, the same shall judg them in the last Day.* 1.53 The Law is the exact Transcript of God's Sacred Will, the natural and immutable Rule of Righteousness; 'tis pure, forbids all Sin, and enjoins universal Holiness; 'tis spiritual, requires not only a con∣formity in Words and Actions, but in∣ward Sanctity in Mind and Heart: for the Soul is the principal part of Man, entirely open to God's Eye, the Maker and Judg of it. And the most enlightned Saints have but an imperfect knowledg of it here. This made ho∣ly David, after his meditation upon its

Purity and Perfection, to cry out in an Agony,* 1.54 Who can understand his Errors! cleanse thou me from secret Sins. This, when opened in its spiritual and com∣prehensive Nature, by a wise and zea∣lous Preacher, darts a Light into the Conscience, and discovers many secret Sins, that like so many Serpents were still and quiet in the dark; but upon the sudden breaking in of the Light, fly upon the Sinner, and torment him with their mortal Stings. But when the Law-giver himself shall expound the Law in its full extent and perfecti∣on, with respect to all the Duties it commands, and Sins it forbids, how guilty will Men appear? how unable to answer one Article of a thousand charg'd upon them?

2. The Omniscience of God will give most convincing Evidence of all our Works:* 1.55 All things are naked and open to his Eyes, with whom we have to do in Judgment. The Psalmist declares the infinite perspicacity of his sight: The Darkness hides not from thee,* 1.56 but the Night shines as the Day. As his Light and transcendent Brightness is invisible to us,* 1.57 so our thickest Darkness is visible

to him. We cannot see things in the Night, because it hinders the reception of the Rays, that insinuate into the Eye, and causes sight: but the Eyes of our Judg are like a flame of Fire,* 1.58 dis∣pelling all Darkness. From his Throne in Heaven, his piercing Eye sees thro' all the concealments of Mens Sins. Thou hast set our Iniquities before thee,* 1.59 and our secret Sins in the Light of thy Countenance. He discovered the Sacri∣ledg of Achan, the Lie of Gehazi, the Deceit of Ananias. Saul's Disobedi∣ence in sparing the Amalekites devoted to Destruction,* 1.60 had the colourable pre∣tence of Piety, and, as a Sacrifice, was laid on the Altar. And David's Mur∣der of Vriah was imputed to the chance of War as a sufficient excuse.* 1.61 But though they might have deceiv'd others, they could not deceive God. He is in∣timately present with the Souls of Men, that are unsearchable to the most dis∣cerning Angels of Light, and knows all their most secret Designs and Desires, the deepest Seeds of their Actions. He alone has exact Scales to weigh the Spi∣rits of Men, all the Principles, Aims and Affections that are inseparable from their Works. The Pharisees in

whom Pride was the first Property, and Hypocrisy a second Nature, could not, with all their Saintly shews, impose on our Saviour:* 1.62 for he knew what was in Man. He discovered their Alms to be not the effect of Charity but Ostentation,* 1.63 and their specious Acts of Devotion to be a train to surprize some rich Prey.* 1.64

And this Divine knowledg of Men and their Actions is in order to Judg∣ment. Thus the wise King declares, Doth not he that ponders the Heart consi∣der it?* 1.65 and he that keepeth thy Soul, doth not he know it? And shall not he render to every Man according to his Works? And God himself testifies,* 1.66 I the Lord search the Heart, even to give to every Man according to his Works. For this reason he is said to keep a Register of Mens Sins. Thus he speaks of the im∣pure Idolatries of the Jews;* 1.67 Behold, it is written before me, to signify his exact and actual knowledg, I will not keep si∣lence, but will recompense, even recom∣pense into their Bosoms. And at the Day of Judgment he will declare his Knowledg of their Sins before all, and the most secret shall be made evident, as if written in their Foreheads in the most plain and legible Characters.

And all the Goodness of the Saints shall then be revealed by the Judg.* 1.68 Their greatest Excellencies are invisible to the Eyes of Men: the Sanctity of their Aims and Affections, which gives Life and Value to all the Acts of Obe∣dience, their secret Duties, wherein the sincerity and ardency of their Souls is most express'd, are only known to God. And such is the excellent humi∣lity of the Saints, that the more they are enrich'd, and abound with the gra∣cious Influences of the Spirit, the less they discover to the World; as the Ce∣lestial Bodies, when in nearest conjun∣ction with the Sun, and most fill'd with his Light, are least in appearance to the Inhabitants of the Earth. But there is a Book of Remembrance before him, for them that feared the Lord,* 1.69 and thought upon his Name. And they shall be mine, saith the Lord of Hosts, in the Day when I make up my Jewels: and I will spare them as a Man spares his Son that serves him.

3. The Conscience of every Man shall then be open'd,* 1.70 and give an accu∣sing or excusing Testimony of all things: for these Acts of Conscience in the pre∣sent

Life, have a final respect to God's Tribunal. And though the Accounts are so vast, there shall be an exact A∣greement between the Books of God's Omniscience, and of Conscience in the Day of Judgment. Now indeed the Conscience of Man, though never so inquisitive and diligent in examining and revising his Ways, is unable to take a just account of his Sins. As one that would tell the first appearing Stars in the Evening, before he can reckon them, others appear and confound his Memory with their number: so when Conscience is seriously intent in reflect∣ing upon it self, before it can reckon up the Sins committed against one Com∣mand, innumerable others appear. This made the Psalmist, upon the survey of his Actions, break forth in amazement and perplexity;* 1.71 Mine Iniquities are more than the Hairs upon my Head, there∣fore my Heart fails me. But it will be one of the Miracles of that Day, to enlarge the view of Conscience to all their Sins. Now the Records of Con∣science are often obliterated, and the Sins written therein are forgotten; but then they shall appear in so clear an impression, that the Wicked shall be

inexcusable to themselves, and Con∣science subscribes their Condemnation. And O the formidable Spectacle, when Conscience enlightned by a Beam from Heaven, shall present to a Sinner in one view the Sins of his whole Life! Now Conscience is a Notary in every Man's Bosom; and though 'tis not always vo∣cal, yet writes down their Actions. The Sin of Judah is written with a Pen of Iron,* 1.72 and with a point of a Diamond 'tis graven upon the Tables of the Heart. But then it shall be compell'd to give a full Charge against the Guilty. Of this we have an infallible Presage in this World, when Conscience turns the Point against the Breast of a Sinner, and enforces the Tongue, by a secret insti∣gation, to accuse the Person. And this Information of Conscience at the last will make the Sinner speechless: for the Book of Accounts with Divine Ju∣stice, was always in his own keeping; and whatever is recorded there, was written with his own Hand. And how will those hardned Sinners that now kick against the Pricks of Consci∣ence, be able to repel its strong and quick Accusations before that terrible Tribunal?

4. Other numerous Witnesses will appear to finish the process of that Day. Not as if God, that knows all things, wants Information, but for the publick Conviction of the Wicked.

Satan will then bring in a bloody Charge against them. Such is his Malignity, that he is a Complainer of God to Man, and by calumniating the Blessed Creator, seduc'd our first Pa∣rents; and he is the Accuser of Men to God.* 1.73 He is stiled the Accuser of the Brethren before God day and night. Some∣times falsly, as when he taxed Job, that his Piety was mercenary; and often truly to provoke the Divine Displea∣sure. But though his Charge be just against them as Sinners, yet as Peni∣tent Sinners they are absolved by the Judg upon the Throne of Grace. This we have represented to the Prophet Zechary,* 1.74 Joshua the High Priest, a Type of the Church, standing before the An∣gel of the Lord, and Satan standing at his right hand to accuse him; for that was the place of Accusers. But Christ the Blessed Reconciler interposed: And the Lord said to Satan, The Lord rebuke thee, O Satan, even the Lord that hath

chosen Jerusalem, rebuke thee. But he will principally act the part of an Ac∣cuser at the last Judgment. This is in∣timated in that fearful Imprecation, Let Satan stand at his right hand:* 1.75 when he is judged, let him be condemned. He is now an active watchful Spirit, whose Diligence is equal to his Malice, and by glittering Snares, or violent Temp∣tations, draws Men to Sin. But then he will be their most bitter Accuser, not from zeal of Justice, but pure Ma∣lignity. Then he will aggravate their Crimes by the most killing Circum∣stances; though in accusing them he endites himself, their Sins being usual∣ly done by his sollicitations.

And the Wicked themselves will ac∣cuse one another. In this World Fel∣low-sinners usually conceal one anothers Wickedness, restrain'd by their own obnoxiousness. But then all that have been jointly engaged in the commission of Sin, will impeach each other. The voluptuous Sinners that have excited one another to Lust or Luxury; Come,* 1.76 let us take our fill of Love till the Morn∣ing. Come, I will fetch Wine,* 1.77 and we will fill our selves with strong Drink, for to morrow shall be as to day, and much

more abundant. All the charming Com∣panions and Associates will with fierce∣ness charge one another. And the ma∣licious cruel Sinners that say, Come, let us lay wait for Blood,* 1.78 let us swallow them up quick as the Grave, will then like enraged Furies fly upon one ano∣ther. In all Sins of Combination, the inferiour Instruments will accuse their Directors for their pernicious Counsel, and the Directors will accuse the Instruments for their wicked Com∣pliance.

And all the holy Servants of God, who by their Instructions, Counsels, Admonitions, Examples, have endea∣voured to make the World better; es∣pecially those who by their Place and Relation were more concerned, and more zealously and compassionately ur∣ged and perswaded those under their Care to reform their Lives, and save their Souls, will give a heavy Testi∣mony against them. Indeed the very Presence of the Saints will upbraid the Wicked, for their resisting all the warming, melting Intreaties, all the grave and serious Reproofs, all the ten∣der earnest Expostulations, that were in∣effectual by the hardness of their Hearts.

Briefly, the Scripture attributes to the Signs and Circumstances of Mens Sins, a vocal Evidence against them. Thus the Prophet speaking of the House built by Rapine and Extortion, The Stones of the Wall cry,* 1.79 and the Beams answer them; and with concurrent Te∣stimony accuse the unrighteous Builder. And St. James declares, That the Wa∣ges of the Hireling, kept back by Fraud,* 1.80 cry against the Oppressor. And the Rust of Gold and Silver treasured up, is a Wit∣ness against the Covetous. And this by the recognition of Conscience will be a Memorial against them hereafter.

To what the Scripture speaks of this kind of Evidence of Mens Sins, I shall add a useful Representation fram'd by a Heathen, to signify that Wickedness, how secretly soever committed, shall be brought to light in Judgment. He tells us,

That the Soul of a very guilty Wretch, was after Death ar∣raigned before one of the severe Judges below. And at his Trial, because his atrocious Crimes were done in secret, he stood upon his de∣fence, denying all. The Judg com∣manded his Lamp to be produc'd, that was an Eye-witness of his Wick∣edness.

The Lamp appear'd, and being demanded what it knew of him? answered with a sigh, Would I had been conscious of nothing, for even now the remembrance of his Villanies makes me to tremble: I wish my Light had been extinguish∣ed, that the Oil that maintained had quench'd it. But I burnt with dis∣dain, and cast about some Sparks to fire his impure Bed, and was grieved that my little Flame was so weak as not to consume it. I said within my self, If the Sun saw these Villanies, it would be eclips'd, and leave the World in Darkness. But I now per∣ceive why I was constrain'd to give Light to him, that being a secret Spy of his Uncleanness, his Thefts and Cruelties, I might reveal them.

But we that are enlightned by Faith, and know that God is omnipresent, and that what-ever Sin is done, though in the deepest and darkest recess, is manifest to him, ‖ 1.81 have no need of Lucian's Lamp to make our Judg to be feared by us.

3. The Impartiality of the Sentence will make the Justice of God conspicuous before the whole World. This consists in two things.

1. There will be no distinction of Persons.

2. There will be a distinction of Causes in that Judgment; and accord∣ing to their Nature, the Sentence will pass upon all.

1. There will be no distinction of Persons. In humane Courts the Judges sometimes extend and amplify, some∣times contract or smother the Evidence, and are more rigorous or favourable in their Sentence, as they are biass'd to∣wards the Persons before them. But the Righteous Judg of the World is un∣capable of being inclin'd to Favour or Severity upon such base Motives. This is frequently declared in Scripture, to possess us with his Fear. If ye call upon the Father,* 1.82 who without respect of Per∣sons judges according to every Man's Work, pass the time of your sojourning here in fear. No spiritual Priviledges upon which Men are so apt to presume, viz. that they are Members of the Reformed Church; that they are en∣rich'd with excellent Gifts; that they enjoy the Ordinances in their purest Administration, will avail them with∣out real Holiness in their Hearts and Lives. The being united to Societies

of the most glorious Profession, of strictest Purity, and sublime Devotion, does no more prove one to be a real Saint, than the being of an eminent Company of Merchants proves one to be a rich Citizen. Those that bow the Knee and not the Heart in faithful Re∣verence, that give the empty Title of Lord to Christ, without the tribute of Obedi∣ence, will be rejected by him. Many shall say at the Day of Judgment,* 1.83 Lord, Lord, we have prophesied in thy Name, and done many wondrous Works. Then will the Judg say, I know you not: Depart from me ye Workers of Iniquity. No degrees of Civil Greatness will be of any mo∣ment and advantage in that day. Saint John testifies, I saw the Dead, small and great, stand before God, in an equal Line, to receive their Trial. Kings shall then be devested of their Imperial Titles, of their Crowns and Scepters, and their Robes of State, and only be accompanied with their Works. Of this we have an undoubted Proof, in that they are no more exempted from the common Law of dying than the meanest Slave. Death, that rugged Officer, arrests them without Ceremo∣ny, and summons them to appear be∣fore

that Tribunal. The Royal Pur∣ple could not protect Herod from being devoured by Worms. The Apostle speaks indefinitely in the fore-cited Place; He that does wrong,* 1.84 shall receive for the wrong he has done; and there is no respect of Persons. No circumstan∣tial Accidents can derive true worth, or truly debase Persons, but inherent Qualities, and the Actions that flow from them: and accordingly, the High and Holy God will accept or disapprove them. What St. Paul observes of the saving Grace of the Gospel being indif∣ferently offer'd to all, is applicable in this case. He tells us,* 1.85 There is neither Greek nor Jew, Barbarian nor Scythian, Bond nor Free, that are preferr'd or ex∣cluded upon a Carnal account, but that all may equally partake of spiritual Blessings. Thus the difference of Na∣tions will be no Priviledg or Prejudice to any in the Day of Judgment. The most rude and contemptible shall have as fair and equal a Trial, as the most polite and civiliz'd. The ignorant Barbarians as the Learned Grecians, that so much boasted of their vain Ex∣cellencies above them. The Negroes in Africa as the People of Europe: for

they have the same Relation to God their Maker, and as truly bear the im∣pression of God stamped upon the Hu∣mane Nature in the Creation, and there∣fore common to the whole species of Mankind. An Image may be fashion'd in Ebony as well as in Ivory. Briefly, all Men are equally subject to his Laws, and shall be equally accountable for their Actions. The Rich and the Poor shall then meet together, without distin∣ction, before God the Maker and Judg of them all.

2. There shall be a distinction of Causes, and every Man be judged ac∣cording to his Works, the tenour of good Works, and the desert of bad. The Apostle assures us,* 1.86 That whatsoever a Man sows, that shall he reap: 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. The Harvest shall be ac∣cording to the Seed, both in kind and measure.

* 1.87(1.) Those who by patient continuance in well-doing, seek for Glory, and Ho∣nour, and Immortality, shall obtain eter∣nal Life.* 1.88 Indeed, eternal Life is the Gift of infinite Bounty, nay of pure

Mercy, and Mercy excludes Merit.* 1.89 'Tis said of the blessed Martyrs, who contended for the Truth and Purity of the Gospel to the Death, that their Robes were wash'd white in the Blood of the Lamb, not in their own Blood.* 1.90 Their Right to Heaven was from the application of his Merits to them. But the Reward is dispens'd from God according to the Evangelical Law; not only as a magnificent Prince, but as a Righteous Judg. All those to whom the Gospel promises eternal Life, shall infallibly obtain it, and none that the Gospel excludes. Those who were sensible of their Sins, and cordially for∣saking them, did humbly and entirely depend upon the Grace of God, through the blessed Reconciler and Saviour, shall be justified and glorified. Then the Judg will discern between unfeign∣ed Faith and vain Presumption, and will justify the Faith of the Saints by the genuine Fruits of it, the Godliness, Righteousness, and Sobriety of their Lives, and a victorious perseverance in their Duty, notwithstanding all the pleasing Temptations or Tortures to withdraw them from it. Thus the A∣postle expresses his humble Confidence;

I have fought the good Fight,* 1.91 I have fi∣nish'd my Course; henceforth there is laid up for me a Crown of Righteousness, which God the Righteous Judg will give me at that day: and not only to me, but to all that love his Appearance. We read in the Description of the Last Judg∣ment,* 1.92 That the Book of Life was open∣ed: the Names of all that were written in Heaven, shall then be declared, that it may appear they are saved by Grace. For it was his most free pleasure to se∣lect some from the common Mass of Perdition, who were naturally as guil∣ty and corrupted as others, and to pre∣destinate them to Eternal Glory, and effectual persevering Grace to prepare them for it. The Saints are created in Christ Jesus unto good Works, which God hath before ordained, that they should walk in them. And the New Creation is as undeserved and entire an Effect of God's Love as the first was. But 'tis said, That every Man was judged accord∣ing to his Works. For Eternal Election does not entitle a Person immediately to Heaven, but according to the Order establish'd in the Gospel. Thus the King at the last Day speaks to the Elect; Come,* 1.93 ye Blessed of my Father, inherit

the Kingdom, prepared for you before the Foundation of the World: for I was hun∣gry, and ye fed me; naked, and ye clo∣thed me.

And according as the Saints have ex∣cel'd in Fidelity & Zeal in God's Service, they shall be rewarded with a more ex∣cellent Glory. The Stars of the supreme Heaven are of a different brightness and greatness, as the Stars of the visible Fir∣mament. Indeed all are perfectly hap∣py, without * 1.94 jealousy, that any is e∣qual or superior to them in that King∣dom. But God will crown his own Graces as the Saints have improved them. Our Saviour valued the Wi∣dow's two Mites, as transcending all the magnificent Gifts of others, because of the degrees of Love in the Giver. There was a richer Mine of Affection in her Heart, Gold of a more noble Vein, more pure and precious than all their Riches. This was of greater price in God's Account, who weighs the Spirits in his Ballance. God will ac∣cept and reward according to what a Man has, and not according to what he has not.* 1.95 He that improves but two Talents with his best skill and diligence, shall have a greater Reward than another that had

ten Talents, and was remiss and less careful to employ them for his Master's Profit. The Rule will be exactly ob∣served, He that sows bountifully, shall reap bountifully; and he that sows spa∣ringly, shall reap sparingly.

And if God will be thus impartial in rewarding the Saints, much more in punishing the Wicked. For the re∣muneration of our Duty is the effect of his most free Favour; but the recom∣pences of Sin are due, and decreed by Justice, in Number, Weight, and Measure. The severity of the Sentence will be in proportion, as Mens Sins have been more numerous and heinous. Although all the Damned shall be equal∣ly miserable in Despair, all broken on an endless Wheel, yet the degrees of their Torment are different. Sins of Ignorance are extenuated in compari∣son of rebellious Sins against Knowledg. The first are like a Servant's dashing against his Master in the dark; the o∣other like the insolent striking of him in the light: And as they incur greater Guilt, will expose to greater Punish∣ment. Accordingly our Saviour pre∣dicts,* 1.96 That the 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. Unactive Knowledg is worse than Ig∣norance. For this reason the Case of Heathens will be more tolerable than of the Jews: for though some natural Principles were strong and quick in their Minds, that made them sensible of their Duty and Danger, yet they were not so clear and perfect as the Law delivered by Moses. Those Sins that were Infirmities in a Pagan, were pre∣sumptuous in a Jew. And the Case of the Jews will be more tolerable than of disobedient Christians, who enjoy the Gospel less charged with Ceremonies, and more abundant in Grace than the Mosaical Dispensation. Those that have set before them the Life of Christ, the Model of all Perfection, that are ex∣cited by such loud Calls to flee from the Wrath to come, and yet are deaf and re∣gardless to the Commands, nay to the melting Invitations and precious Pro∣mises of the Gospel, shall have a more intolerable Judgment than the most guilty Sinners, even the Sodomites and Sidonians that were Strangers to it.

The precious Blood of the Son of God despised, induces a Crimson Guilt. And as Sins are committed with Pride and Pleasure, with eager Appetite and Ob∣stinacy, the revenge of Justice will be more heavy upon Persons.

More particularly, Sins of Conse∣sequence, whereby others are drawn to Sin, will heighten the Guilt, and the retribution of Justice will be to every Man according to his Ways,* 1.97 and according to the fruit of his Doings.

This will principally concern Supe∣riours in eminency of Place, whose Dignity has always a concomitant pro∣portion of Duty. Their vicious Acti∣ons are Examples, and their Examples more powerful Rules than their Laws, and give countenance to others to sin licentiously. They sin with an high Hand, and involve the Ruin of innu∣merable Persons that depend upon them. As the Dragon in the Revelation, whose Fall from Heaven drew a Train of les∣ser Stars with him. And all inferiour Magistrates, who by personal commis∣sion, or partial connivance, encourage and harden others in Sin, and by their Power discountenance serious Reli∣gion, and obstruct the Progress of

it, heap up Damnation to them∣selves.

And the Ministers of the Word, who are obliged to watch for the Souls of Men; and should, like the Heavens, by their Light, Influence, and Moti∣on, their Doctrine and Lives, guide and quicken others in the Ways of Ho∣liness; if by their Neglect and Wick∣edness others are lost for ever, their Ac∣count will be most heavy and undoing.

Of this Number are those, who by their unholy Conversation weaken the Authority and Efficacy of the Word, and more successfully perswade Men to do Evil, than by their Preaching to do well: for we are apt to take deeper impression through the Eye than thro' the Ear, and to follow the Physician's Practice rather than his Counsel. These perish not alone in their Iniquity. And such who are unfaithful Dispensers of the Treasures of their Lord, and by loose Doctrines corrupt the Minds of Men, to fancy a Mercy in God dero∣gatory to his Holiness, that although they live indulgently in Sin, they may obtain an easy Pardon and Happiness at last. And such who employ their high Commission for low and base Ends:

Those who instead of preaching Jesus Christ, and him Crucified, the pure and saving Truths derived from the Foun∣tain of the Gospel, entertain their Hear∣ers with flashy Conceits, and studied Vanities, to give a relish to Curiosity, and to have the applause of Fools, and obscure the native Majesty of the Word, enervate its Force, and render it powerless to Conscience.

And those who spend their Zeal in things of no moment to Salvation, and let fly bitter Invectives against those that dissent from them in unconcerning Matters, by which they harden Athe∣istical Scorners in vilifying the Office of the Ministry as a Carnal Invention, set up and used for Secular Ends; and in∣duce others to place Religion in Forma∣lities and slight colours of it, as if Con∣formity to needless Rites would ex∣clude the Defects of substantial Holi∣ness.

'Tis observ'd in the Chaldee Para∣phrase, when God was inquiring of Cain concerning Abel, that he charges him, The Voice of thy Brother's Blood cries unto me: As if Cain were a Mur∣derer not of a single Man only, but of a numerous Race that might have de∣scended

from his Brother. Thus a wicked Minister will be charg'd not only for murdering himself, but as many precious Souls as might have been converted and saved, if he had faithful∣ly performed his Duty.

And Parents that should instil the Principles of Godliness into their Chil∣dren in their early Age, and season their Minds with the knowledg of the Divine Laws, to regulate their Lives, and make them sensible of their Obli∣gations to obey them, that should re∣commend Religion to their Affections by an holy and heavenly Conversation, if by the neglect of their Duty their Children are exposed as a Prey to the Tempter, and ruin'd for ever, it will enhance their last Reckoning, and en∣crease the Score of their Guilts beyond expression.

And Masters of Families, and all others that have Authority and Advan∣tage to preserve or reform from evil those that are committed to their Care, and to instruct and command them to do what is pleasing to God, and profita∣ble to their Souls, will be sadly account∣able for those that perish by their neg∣lect.

In short, we see by common Expe∣rience, that Company and mutual Con∣sent is a usual Motive to Sin; and ma∣ny Persons that alone would with ab∣horrence reject some Temptations, yet are sociably sinful. Now all those who by excitation or example, lead others to Destruction, as they are first in Sin, will be chief in Punishment. We read in the Parable of the rich Voluptuary,* 1.98 that being in Hell, he desired a Messen∣ger might be dispatch'd from the Dead to warn his Brethren, lest they should come to that place of Torment. Is there such Charity in Hell to the Souls of others? ‖ 1.99 No, that Furnace always burns with its proper Flames, there is not a spark of that Divine Fire there: But remembring how guilty he had been of their Sins, feared that his Tor∣ments would be encreased by their co∣ming thither. Society in endless Sor∣rows does not divide, but reflect them.

Now if Damnation for Sin be such a Misery as is express'd in the Scripture by the most violent Figures and Words of the heaviest signification; if all the possible Tortures suffered here are but a Lenitive to the preparations of Wrath in Hell, how miserable shall those be,

who, as if a single Damnation were a light matter, do not only commit Sin in their own Persons, but are in com∣bination with Satan to corrupt and de∣stroy others, and multiply Damnati∣on against themselves? These treasure up Wrath against the day of Wrath.

Briefly; The whole Process of that Day, the Arraignment and Sentence will be so ordered, the Righteousness and Reasonableness of the Proceedings will be so manifest, as to clear the Judg, and confound the Guilty. God will be justified in his Sentence, and o∣vercome when he judgeth.

I shall now come to apply this great Doctrine.

1. Let us from what has been dis∣cours'd of Judgment to come, be ex∣cited to confirm our Faith in this great and useful Doctrine; and by serious and frequent thoughts to apply it to our selves. Some within the Church have only a superficial belief of this, as a point of the Religion wherein they were educated; but carnal Affections, Fear, Hope, Love, and Desire, con∣troul their Assent, as to its operation upon them. They believe in the ge∣neral

that God is the Judg and Re∣warder of our Actions, and in the ab∣sence of Temptation resolve to obey him: but when a strong Tryal comes from some temporal Good or Evil that is present, their Faith is negligent, and unactive to keep them from Sin. Now to make our Faith powerful, we must,

First, confirm it by convincing Ar∣guments, that it may be an undoubt∣ed Assurance, a certain Light, directive and perswasive in the course of our Lives. Some Doctrines of Religion, that are of an incomprehensible na∣ture, and should be received with si∣lent adoration for the Authority of the Revealer, are obstinately contradicted by some, upon a vain pretence that nothing is to be believed that will not endure the rigorous inquisition of Rea∣son, and be comprehended by our nar∣row Minds: but Reason, though darkned, sees the necessity of a future Judgment. Nature and Scripture te∣stify there is a God, and that he has a Right, and Power, and Will to di∣stribute the rewards of Vertue, and the penalties of Vice to his Subjects. To deny this, is directly against the

implanted Notion of the Deity in the Heart of Man. There is a real difference between Moral Good and Evil, not depending upon Opinion, but arising from the immutable Nature of things, and the eternal Law of God. Otherwise, considered in it self, it were no more faulty to murder a Pa∣rent, than to kill a Fly; nor to rob a Travellor, than to chase a Deer. But the Conscience of the most profligate Wretch would startle at such an Asser∣tion. The disposition and admirable order of the World in its various parts, and the vicissitude of Seasons, declare to the observing Mind, that a most wise, good, and powerful God go∣verns and preserves all things by his vigorus Influence. And can it be that the Divine Providence, so visibly wise and good in regulating the course of Nature, should be defective towards Man, the most noble part of the World? And can it be extended to hu∣mane Affairs, if there be no other than the present state, wherein the Righte∣ous are afflicted, and the Wicked pro∣sper? where Sins of the deepest stain and the lowdest cry are unpunish'd; and the sublime and truly heroick Ver∣tues

are unrewarded? nay, where Vice receives the natural reward of Vertue, Honour and Felicity, and Vertue the just wages of Vice, Disgrace and Suf∣ferings? 'Tis necessary therefore that there be a future State, and a righteous distribution of Rewards, according to the good and evil of Mens Actions here.

The Heathens disguised this terri∣ble Truth under the Fictions of the Infernal Judges, Minos, and Rhadaman∣thus, and Eacus. And the Furies and Vultures, and fiery Lake, which they thought tormented the Wicked in the next World, discover what apprehen∣sions they had of the desert of Sin,* 1.100 and the punishment that certainly attend∣ed it. The Guilty would fain be freed from the terrours of it, and strangle Conscience, that is bound over to give Testimony in the Day of Judgment, that they may sin without scruples. But though Fear be a troublesom and involuntary Passion, they cannot total∣ly extinguish the internal sense and presages of future Judgment; but as the motions of Courage came upon Sampson at times; so Conscience awa∣kened by sharp Afflictions, by sudden

Dangers, and the approaches of Death, makes a sad deduction of past Sins, and forecasts cruel things. It cites the Offender before the enlightened Tribu∣nal of Heaven, scourges with remorse, and makes him feel even here the strokes of Hell. Tho' the Sin be secret, and the guilty Person powerful, not with∣in the cognizance or reach of humane Ju∣stice, yet Conscience has a Rack within, and causes pain and anxiety, by fearful expectations of Judgment to come.

And Divine Revelation is most ex∣press in declaring this great Truth. The Light of Faith is more clear and certain from the infallible Word of God, than the Light of Reason. Be∣fore the Flood, Enoch in the early Age of the World foretold it; Behold, the Lord cometh with ten thousand of his Saints, to execute Judgment upon all.* 1.101

Solomon under the Law repeats this Doctrine, that every secret thing shall be brought into Judgment,* 1.102 whether good or evil. And God himself speaks in the sublimest stile of Majesty, and swears by himself, for our firmer belief, As I live, saith the Lord, very Knee shall bow to me,* 1.103 and every Tongue confess to God, the glory of his

Justice. From whence the Apostle in∣fers,* 1.104 So then every one of us shall give an account to God for himself. In the Gospel we have distinctly described the Person of the Judg,* 1.105 the glorious At∣tendants of his Coming, and the man∣ner of his proceedings in that Day. Now the many Predictions in Scrip∣ture so visibly accomplish'd in the Per∣son of Jesus Christ,* 1.106 and by him, give infallible assurance, that all his Pro∣mises and Threatnings are equally cer∣tain, and shall be fulfilled. As sure as our Saviour is come in his humble state, and has accomplish'd the Prophecies of his Sufferings, he will come in his Glory to judg the World.

Secondly. That the belief of eter∣nal Judgment may be powerful in our hearts and lives, it must be actuated by frequent and serious thoughts. Faith gives life and efficacy to our notions of eternal things, and Consideration makes our Faith effectual. As the na∣tural Life is preserved by the activity of the vital Principles, the Circulati∣on of the Blood, the drawing of the Breath, the motion of the Pulse; so the spiritual Life is maintained by the exercise of Grace. The carnal Affecti∣ons

dare not appear before Reason and Conscience, when awakened by the serious believing Consideration of e∣ternal Judgment. The Evangelists re∣late, that when our Saviour was asleep in the Ship, a sudden Tempest arose that was likely to over-set it in the Sea: but awakened by the cry of his Disciples, Lord, save us, we perish; he presently rebuked the Wind, and a Calm ensued. Thus whilst the habit of Faith is asleep in the Soul, there will be great danger from the concurrent vio∣lence of Temptations and Corrupti∣ons; but when 'tis awakened by live∣ly and powerful thoughts, it does Mi∣racles in subduing the strongest Lusts. 'Tis monstrous and beyond all belief, did not sensible Experience make it e∣vident, that notwithstanding the minds of Men are convinc'd of the certain∣ty of the Divine Judgment, and the Recompences that immediatly follow, yet their Wills remain unconverted, and their Affections cold and unactive in their preparations for it: That such numbers who have so much Christia∣nity as to believe that an irrevocable Doom will pass upon the Wicked, and so little Christianity, that they can∣not

justly hope to escape from it, yet are so careless of their Duty, nay joy∣ful in their sinful courses, as if Judg∣ment were a dreadless thing. What is the cause of this prodigious securi∣ty? 'Tis the neglect of considering, that we must all appear before the Judg∣ment-Seat of Christ, to receive according to the things done in the body, whether good or evil.

The next Cause of this stupidity is, that they put the Evil Day at a remote distance: as the Scorners said, the Vi∣sion is for many Days: They study to be secure, and delay their preparati∣ons, presuming to have time enough before them. Their Senses and Fa∣culties are so imployed abroad in the World, they have neither leisure nor desire to think seriously of it. Their Hearts are so ravish'd with Dreams of Sensuality, and engaged in terrene Af∣fairs, that they are very averse from exercising their minds upon such dis∣pleasing Objects.

Vain Men! how willingly do they deceive themselves? The Judg him∣self declares, Behold, I come quickly: His Throne is like a fiery Flame, and his Wheels as burning Fire; an Emblem

of his swift coming to judgment. Can they be assur'd of Life one Hour? The Day of Death is equivalent to the Day of Judgment: for immediately after there is a final decision of Mens states for ever.

I have read of an excellent Preach∣er, that in a Sermon described the last Judgment in all its Terrors, with such ardent Expressions, and those animated with such an affecting Voice, such an inflamed Countenance and Action, that his Hearers broke forth into pas∣sionate Cries, as if the Judg himself had been present to pass the final Sen∣tence upon them. In the heighth of their Commotion, the Preacher bid them stop their Tears and Passions, for he had one thing more to add, the most afflicting and astonishing Consideration of all the rest, That within less than a quarter of an hour, the Memory and regard of that which so transported them would vanish, and their Affe∣ctions return to carnal Objects in their usual manner.

The neglect of Consideration makes even the Doctrine of Judgment to come to be without efficacy. 'Tis necessary therefore that the belief of

this be so firmly seated in the Heart as its Throne, that it may command the thoughts to be very attentive to it, and may have Regal Power over our Wills and Affections, that our Lives may be ordered according to its Rules.

2. The Consideration of Eternal Judgment will vindicate the Proceed∣ings of Divine Providence, and the ho∣nour of God's governing this World, from the imputations of Unrighteous∣ness. God is provoked every day, yet spares the Wicked, and heaps an abun∣dance of Favours on them. His Pa∣tience and Goodness they prophanely abuse, and become more obdurate and inflexible.* 1.107 They are apt to blaspheme the Excellency of his Nature in their Hearts, thinking that he is ignorant or careless, impotent or unjust. They implicitly deny his Providence and Judgment, that he does not observe their Sins, and will not require an ac∣count for them: Or else they interpret his Permission to be an Approbation of their Sins. These things hast thou done, and I kept silence;* 1.108 thou thoughtest I was such an one as thy self. Thus the Hea∣thens transplanted the Vices of Earth to Heaven, and represented their Gods

to be sensual, jealous, furious as Men, and accordingly expected an easy Ab∣solution for their Sins. Or else the distance of Judgment to come so har∣dens them, that they hear God's Thun∣der with less fear, than Boys do their Squibs and Crackers. Because Sentence against an evil Work is not speedily exe∣cuted,* 1.109 therefore the hearts of the Sons of Men are fully set in them to do evil. But how desperate is the madness of Sinners?* 1.110 God now seems to wink at their Sins, but hath appointed a day of Accounts. He suffers them to live in prosperity, but they are reserved to the day of Judgment to be punish'd,* 1.111 and possibly sooner: for sometimes they are cut off by visible Vengeance, to convince the World that the supream Judg does not bear the Sword in vain. But though 'tis delayed for a time, yet he declares,* 1.112 that their Sins are laid up in store with him, and sealed up among his Treasures. To him belongs Venge∣ance and Recompence. He is a mild Judge now, and his Clemency su∣spends their Punishment; but ‖ 1.113 Justice will not forget it. He threatens the secure Sinner, I will reprove thee,* 1.114 and set thy Sins in order before thine eyes.

How will the scornful obstinate Sin∣ner change complexion and tremble, when an Army of Sins more terrible than so many Furies shall be ranged in Battel, and with fiery Darts wound his naked Soul? How will the stub∣born Atheist, that pleases himself with vain imaginations of the Eternity of the World, and the Mortality of the Soul, be confounded when he feels the truth of Scripture-threatnings, to his eternal Sorrow? then all their Raile∣ries will be turn'd into Lamentations. 'Tis not for * 1.115 want of Power that God spares the Wicked, but because they are always in his Hands, and he can make them as miserable as they are sinful when he pleases. 'Tis not through the neglect of Justice, but for most wise and holy Reasons, as shall appear in the last day, when a decisive irreversible Judgment shall be pronounc'd, and immediately inflicted upon them before the World. When an † 1.116 Actor at Athens spoke with admirati∣on of Riches, as the most valuable Ac∣quisition, and of the Felicity of Rich Men: the People were in an Uproar at the immorality of the Speech, and were ready to chase him from the

Stage. But the Poet himself appea∣red, and desired them to stop their Fu∣ry till they saw the Catastrophe, the wretched end of that sordid Miser. Thus we are apt to accuse the ways of God when the Wicked flourish; but we should stop our tumultuous thoughts, for their end will absolve Divine Providence from all undue re∣flections upon the account of their temporal happiness.

And the sound belief of this will rectify all mistaking apprehensions, and clear all perplexing appearances about the Sufferings of the Righteous here.

Indeed if we consider the holiest Men as they are Sinners, their Afflicti∣ons are so far from blemishing the Ju∣stice of God, that they are the signs of his Mercy: for all is a Favour on this side Hell to those that deserve it. David, an excellent Saint, acknowledg∣eth the righteousness of God's Judg∣ments with respect to himself. But when the Saints suffer for a righteous Cause; and, as the Psalmist expresses it,* 1.117 for thy sake are we killed all the day long, and are counted as Sheep for the slaughter; there is not a visible corre∣spondency between the Providence of

God in his governing the World, and the unchangeable Rules of Justice, that those who do evil should suffer evil, and those who do well should be hap∣py. As the Apostle speaks to the per∣secuted Christians,* 1.118 It is a righteous thing with God to recompence Tribulati∣on to them that trouble you, and to you who are troubled rest with us. Now there is a day coming, when the Per∣secutors shall be punish'd, and the Saints be rewarded for all their Suf∣ferings, and the distribution of Re∣compences shall be in the presence of the World, for the glory of Divine Justice. For the distinction that is made between Men at Death is pri∣vate and particular, and not sufficient for the honour of God's Government. But at the last Day all Men that have lived in several successions of Ages shall appear, and Justice have a solemn Process and Triumph before Angels and Men. As some excellent Piece that is to be expos'd to publick view, is covered with a Traverse, to prevent the disturbance in the Working, and the discovery of the Work till brought to such perfection as will surprise with wonder those that see it: So God is

pleased to cover his Proceedings for a time, but in the last Day there will be such a Revelation of the righteous Judgment of God,* 1.119 that those who now doubt, or complain of his Justice, shall admire and adore it.

3. The belief of this Doctrine as it vindicates Divine Providence, so 'tis powerful to comfort the Saints under Persecutions for Righteousness sake; especially when Innocence is wound∣ed with slanderous Darts, and Calum∣nies are joyned with Cruelties, re∣presenting them as worthy of publick Hatred. It was one of the Subtile Artifices of Julian the Apostate, to mingle the Images of the Heathen Gods with those of the Emperours, that the doing reverence (as the Chri∣stians were commanded) to all toge∣ther, might imply a dereliction and renouncing of their Religion, and their Simplicity seem Impiety: or if, jealous of slipping from their Profes∣sion, they refused to do it, they might seem to deny the Expressions of ho∣nour due to their Emperours, and be reputed to suffer not as Christian Mar∣tyrs, but as Rebels. But the believing Consideration of God's righteous Judg∣ment

will make them despise the Censures and Reproaches of malicious Adversaries.* 1.120 With me, saith the Apo∣stle, it is a very small thing that I should be judged by Man's Judgment; he that judgeth me is the Lord. The severest Censure was of no more weight compar'd with the approbati∣on of God, than the lightest Feather that flies in the Air, put in the Scales against the Globe of the Earth.* 1.121 The assurance of a righteous Cause, and a righteous Judg, will preserve an inward and joyful tran∣quillity of Soul in the midst of all the Storms of Reproach and Scandalous Imputations; like the calmness of a Haven when the Sea is tempestuous without. And this will fortify Be∣lievers to bear with an invincible Cou∣rage all the Violence that is offered to them for their fidelity to God. All the wrongs and injuries they endure, shall be redrest with infinite advan∣tage. The extreamest Evils to which they are exposed for Christ, are like the Chariots of Fire sent from God, not to consume but conduct Elias in triumph into the highest Heaven. God will give them present Support, in∣ward

Consolations, and a future Crown. There is an appointed day when oppressed Innocence shall obtain the noblest Victory, and disgraced God∣liness the most publick and highest Ho∣nour.* 1.122 The Faith of sincere Christians shall be found to Praise and Glory. They may suffer under the tyranny of Time, but shall Reign in the Kingdom of E∣ternity. The belief of this, when firmly radicated in the heart, is so powerful as to make them glory in the sharpest Tribulations, and joyfully tri∣umph over Satan, with his perverted malignant World. Cantando rumpitur Anguis. But alas, the Sin, and a great part of the trouble of the Saints, arises from their weakness of Faith, and not patient waiting for the Day of the Lord. When heavy Persecutions and great Distresses are continued by the restless Adversaries, they are apt through impatience and instability of mind, to be full of sorrowful Com∣plaints that God delays their particular Deliverance. And as sometimes the Clock out-runs the motion of the Sun, that is the true measure of Time; so their hasty desires prevent the eternal Coun∣sel of his Will, that has determined the

period of the Miseries of his People, and of the Prosperity of the Wicked in the fittest time. And that he sus∣pends his glorious Coming to judg the World in Righteousness, discou∣rageth weaker Christians, and makes them ready to faint in the day of Adver∣sity.* 1.123 But the Lord is not slack in per∣forming his Promise, as Men count slack∣ness. There is not the least reason to question his Fidelity and Power, or to suspect his Love and Remembrance of his People. And as the Stars of Heaven enlighten the Earth, but the Candles on Earth cannot enlighten the Heavens: so the Wisdom of God's Counsel and Providence should direct us patiently to expect his appointed time, but our glimmering Reason can∣not direct him.

4. The serious belief of future Judg∣ment is the most effectual restraint from secret Sins. Men are apt to encourage themselves in evil upon the account of secrecy: 'tis the usual tinder of Tem∣ptations. If solitude and silence, if the darkness of the night, or any dis∣guises may conceal their Wickedness from humane Eyes, they are bold and secure as to God. The Psalmist de∣clares

what is the inward principle that acts them, what is the language of their hearts:* 1.124 All the workers of Ini∣quity boast themselves, they say, The Lord shall not see, neither shall the God of Jacob regard it. But O the brutish fol∣ly of Men, to think, that because they do not see God, that he does not see them. As if one should shut his Eyes in the face of the Sun, and do some foul abominable thing, thinking himself to be unseen, because he sees no person. How vain is the impure diligence of the Adulterer, the crafty diligence of the Deceiver, the sollici∣tous diligence of other Sinners to hide things from the Judge of all? Shall not God search it out, for he knows the very secrets of the heart? What a confound∣ing discovery will be made of secret Wickedness at the last day? Here ob∣scurity is the mask of Shame that con∣ceals it from the World. Or if only Children and Fools that are not capable to judg of the indecency and turpitude of Actions, be Spectators, Men are not touch'd with shame for foul things. But then their Wickedness shall be dis∣played before God, the holy Angels and Saints. The actual belief of this would

deprive Satan of one of his greatest Ad∣vantages, and be a blessed Preservative from many Sins that allure the consent by the temptation of secrecy. A con∣sidering Christian will reject them with indignation, saying with Joseph, How can I do this great Wickedness, and sin against God? The Sins undiscove∣red and upunish'd by temporal Tribu∣nals, shall then receive a just recom∣pence.

5. The remembrance of that strict Judgment, is the most natural and powerful remedy against sensual Temp∣tations that so easily insinuate and en∣gage the Hearts of Men. S. Peter rec∣koning up the Heathens Sins,* 1.125 Lascivi∣ousness, Lusts, excess of Wine, Revel∣lings, and abominable Idolatries, tells the Christians, that the Gentiles thought it strange that they did not run with them to the same excess of riot. As the Di∣sciples when our Saviour walk'd upon the Waters, thought he had been a Spirit, judging that no real Body could tread on them without sinking: thus Men are apt to think it impossible to restrain their carnal appetites when al∣lured by pleasing Objects. But the belief of the Terrors of the Lord, will

damp the sensual Affections when most strongly enclin'd to forbidden things, and extinguish delight in Sin: for De∣light and Fear are inconsistent. There∣fore the wise Preacher gives this Counsel, Rejoice, O young Man in thy youth,* 1.126 and let thy Heart chear thee in the Days of thy Youth, and walk in the ways of thy Heart, and sight of thine Eyes: but know thou for all these things God will bring thee to Judgment. This will change the apprehensions of the mind, and alter the taste of the appetite, and make the most enticing and irresi∣stible Lusts, the objects of our great∣est detestation.

6. The consideration that the Son of God, clothed with our Nature, shall judg the World, affords strong Conso∣lation to his People, and is a motive of great terror to the Wicked. How comfortable is it to his People that he who loved them above his Life, and was their Redeemer on the Cross, shall be their Judg on the Throne? He is the same Jesus Christ, yesterday, to day, and for ever; the same indulgent Sa∣viour, in the exaltation of his Glory, as when under Sufferings, Reproach and Shame. He is described in that

glorious Appearance, by the conjunct Titles of his Majesty and Power, The Great God;* 1.127 and of his Compassion and Mercy, Our Saviour, to signify his A∣bility and Affection to make them hap∣py. When he comes with a heavenly Train of Angels to Judgment, he will be as tender of his Servants, as when he suffered for them in his humble state. He that paid their Debt, and seal'd their Pardon with his own Blood, will certainly publish the Acquit∣tance. How is it possible he should condemn those for whom he died, and who appear with the impressions of his reconciling Blood upon them? How reviving is it that Christ, whose Glory was the end and perfection of their Lives,* 1.128 shall dispose their states for e∣ver? that he, who esteems every act of their Charity and Kindness done to his Servants as done to himself, shall dispense the blessed Reward? Then the King will say to them plac'd on his right hand,* 1.129 Come, ye blessed of my Father, in∣herit the Kingdom prepared for you from the foundation of the World. O the transports of Joy to hear those words from his Life-breathing Lips! The Prophet breaks forth in an Extasy,

How beautiful are the feet of the Mes∣sengers of Peace, those that bring glad-tidings of Salvation? but how much more beautiful is the face of the Author of our Peace and Salvation? O how full of Serenity, and Clemency, and Glo∣ry! The expectation of this makes them languish with impatience for his Coming. Though the Preparations of that Day are so dreadful, when the Sun shall be darkned,* 1.130 and the Moon turned into Blood, and the Stars fall like leaves in Autumn, yet 'tis stiled a Day of Refreshment to the Saints.

But how dreadful will his Coming in Majesty to Judgment be to the Wicked!* 1.131 They shall see him whom they have pierced, and with bitter lamenta∣tion remember the Indignities offered to him. What Excuses can they al∣ledg, why they did not believe and o∣bey the Gospel? Our Saviour revealed high Mysteries, but confirm'd them with great Miracles. He requir'd strict Holiness, but offer'd Divine Grace to enable Men to do his Will. He pou∣red forth his Spirit upon them, but their Hearts were as hard as the Rocks, and as barren as the Sands. Then he will reproach them for their insolent Con∣tempt

of all the Perfections of his Di∣vine Nature, and the bleeding Suffer∣ings of his Humane Nature to recon∣cile them to God: for their undervalu∣ing neglect of the great Salvation, so dearly purchased, and so freely and ear∣nestly offered to them: for their Obsti∣nacy, that the purple Streams that flow'd from his Crucified Body, that all the Sorrows and Agonies of his Soul were not effectual Perswasives to make them forsake their Sins: for their pre∣ferring the Bramble to reign over them, Satan the Destroyer of Souls, and un∣grateful rejecting the true Vine, the bles∣sed Saviour, who by so many miracu∣lous Mercies, sollicited their Love, and deserved their Service; this will make the Sentence as just as terrible, and the more terrible because just. This will exasperate the Anguish, that the Gospel shall be a savour of Death to them; and the blessed Redeemer pro∣nounce them cursed, and dispatch them to everlasting Fire, prepared for the De∣vil and his Angels for ever. The Judg∣ment of the Redeemer will be more heavy than that of the Creator. For all the Riches of his Goodness which they despised, shall be the Measure of

their Guilt and Woes. All the Means of Grace used for their Conversion, but frustrated by their Perversness, shall be charged upon their Score. What Con∣sternation will seize the Wicked, when ten thousand Accusers shall rise up in Judgment against them, and not one Advocate appear for their defence? Satan will be ready to aggravate their Sins above his own: For altho the su∣perior Excellence of his Nature and State, did heighten his Obligation, and consequently his disobedience to his Creator; and that he sinn'd of him∣self, derived a Guilt upon him exceed∣ing that of Man's original Sin, who was seduced to his Ruin: yet in that Justice was so quick and severe, that the Angels, after their Sin, were immediately ex∣pell'd from their blessed Habitation, no space of Repentance was allowed; and no Mediator interpos'd to obtain Terms of Reconciliation with the in∣censed Deity, their Doom was final and irrevocable: but after our rebelli∣ous Sin, the Son of God, such was his immortal Love, was willing to be mor∣tal to redeem sinful Men, and freely offer'd himself a Sacrifice to atone the divine Displeasure: and a Day of Grace

and Long-sufferance was granted, and many compassionate Invitations were sent from Heaven to soften their stony Hearts: But they neglected and de∣spis'd the Grace of the Gospel, and wilfully excluded themselves from Mercy. In this respect they are more guilty than the fallen Angels; and Ju∣stice will revenge the Abuse of Mercy. Do they hope to soften the Judg by Submissions and Deprecations? Alas, he will be inflexible to all their Prayers and Tears. The Lamb will be then a Lion arm'd with Terrors for their De∣struction. Or can they appeal to an higher Court to mitigate or reverse the Sentence? No, his Authority is su∣pream, and confirm'd by the immuta∣ble Oath of God. Or, do they think to resist the execution of the Sentence? Desperate Folly! The Angels, not∣withstanding their numbers and strength, could not for a moment escape his revenging Hand. The whole World of Sinners is of no more Force against his Wrath, than the light Dust against a Whirlwind, or dry Stubble against devouring Fire. Or do they think, by a stubborn Spirit, to endure it? Self-deceiving Wretches! If the correction

of his Children here, tho allayed, and for their amendment, make their Beau∣ty and Strength consume away as a Moth, how insupportable will the Vengeance be on his obstinate Enemies? Who knows the Power of his Anger? Who can sound the Depths of his Displea∣sure?

7. The Consideration of Eternal Judgment should be a powerful Incen∣tive to prepare our selves for it. The Affair is infinitely serious, for it con∣cerns our Salvation or Damnation for ever. Yet the Pleasures and Business of the World fasten Men in Security, and hinder the intire application of their Minds to prepare for their last Account. 'Tis an awful Caution of our Saviour to his Disciples, Take heed lest at any time your Hearts be overchar∣ged with Surfeiting and Drunkenness, and Cares of this Life, and so that Day come upon you unawares: For as a Snare shall it come on all them that dwell on the face of the Earth. A dissolute volup∣tuous course of Life, is join'd with a brutish neglect of God and the Soul: and the indulging the carnal Appetite, though not in such enormous Excesses as the Prophane are guilty of, alienates

the Minds of Men from due considering their Spiritual State, and lessens the preventive Fear that makes us serious and diligent to be found of God in Peace. And others are so involved in secular Business, that they are not at leisure, to regard the one Thing necessa∣ry: their Minds are so overshaded with the Cares of the present World, they cannot take a right Aspect of the World to come. The Flood broke in upon the old World, whilst they were eating and drinking, marrying and giving in mar∣riage, buying and selling, and destroyed them all: The last Fire will devour this World in the same wretched in∣cogitancy, and stupid neglect to pre∣pare themselves for Judgment. As it was in the Days of Noah, so shall it be in the Days of the Son of Man. 'Tis a divine and solemn Warning, Behold, I come as a Thief in the Night, blessed is he that watcheth and keepeth his Garments, lest he be found naked, without the Robe of Holiness, and be expos'd to con∣founding shame in that Day. When secure and careless Sinners shall say, Peace and Safety, sudden destruction will come upon them, as Travel upon a Woman with Child; as surprisingly, as irresi∣stibly,

and they shall not escape.

But the Wise foresee the Evil, and e∣steem it their incomparable Interest to secure the Favour of the Supream Judg. 'Tis the Inference the Apostle makes from the Certainty of our appearing be∣fore the Righteous Judg,* 1.132 Wherefore we labour, that whether present, or absent, in this or the next Life, we may be ac∣cepted of him. This was his great De∣sign, his chief Care, his Duty and his Glory: Never did any person more ardently aspire, and ambitiously en∣deavour for the obtaining a Kingdom, than he did to secure his own Accep∣tance with the Lord. In order to this, I will lay down the Rules of our Ac∣ceptance in that Day, and conclude the Argument.

First, Unfained Faith in the Lord Jesus is absolutely necessary, that we may be accepted. This is such a be∣lief of his all-sufficient Merits, and his merciful inclination to save us, that the guilty and self-condemned Sinner entirely consents to the Terms of the Gospel, as well as to the Priviledges of it, with a reliance upon his Merits, and a resolution to obey his Precepts. He is a Priest on a Throne, a Prince, and

a Saviour, and so must be acknowledg∣ed and received. Upon this conditi∣on his Righteousness is freely impu∣ted to us for our Justification unto Life, without which we must perish in our Sins. For,

1. The best Saints are guilty and deeply obnoxious to the Law, and the Judgment of God is invariably accord∣ing to Truth; so that appearing in their Sins, they will be cast for ever. God's Tribunal, like that of the severe Ro∣man Judg, is Reorum Scopulus, a Rock that dashes in pieces all the Guilty that come to it. Therefore the Psalmist so earnestly deprecates, Enter not into Judgment with thy Servant, O Lord; for in thy sight shall no Man living be justified. And the Apostle, tho' a tran∣scendent Saint, devests himself of his own Righteousness, that he may be entirely covered with the Righteous∣ness of Christ, and renounces all things, that he may be found in him as his Surety in that Day of Accounts, and obtain Pardon by vertue of his Satisfaction for Sin. We cannot per∣fectly obey the Commands, nor ap∣pease the Displeasure of God: but the expiatory Sacrifice of Christ propitiats

the Divine Justice. This alone can make us stand in Judgment before the fiery Law, and the fiery Tribunal, and the Judg who is a consuming Fire, to all the Guilty that appear in their Sins be∣fore him. The Blood of the Media∣tor has sprinkled the Throne of God in Heaven; and our Consciences being sprinkl'd with it by an unfeigned Faith, we may appear before God the Judg of all with an humble confidence, and enter into the Holy of Holies, the Ce∣lestial Sanctuary with joy.

2. Not only the pardon of our Sins, but the acceptance and rewarding of our Services with eternal Glory is upon the account of our Saviour's compleat Righteousness. There are defilements in the Persons, and defects in the works of the Saints. Their most holy and fervent Prayers are perfum'd by the Incense of his Intercession,* 1.133 and so be∣come grateful to God. Our best Ver∣tues are mix'd and shadowed with Im∣perfections; but in him all Graces were conspicuous in their consummate de∣grees. Our Obedience, supposing it perfect, is of no desert: When we have done all, we are unprofitable Servants: but his Obedience was infinitely meri∣torious

by the union of the Deity with his humane Nature, and is the foun∣dation of the excellent Reward. Not that his Merits derive a value to our Works to make them worthy of eter∣nal Glory: as some noble Mineral in∣fused into Water, that is in it self without taste or efficacy, gives it a me∣dicinal tincture and Virtue; for this is impossible, since the infinite Dignity of his Person, and his most perfect habitual & actual Holiness, that are the fountains and reasons of his Merits, are incommu∣nicable to our Persons and Works. But the active and passive Obedience of Christ is so satisfactory and meritorious, that God is pleased graciously to re∣ward with the Crown of Life the mean Services of those who are by a live∣ly and purifying Faith united to him.

Secondly, Sincere Obedience, that is an uniform and entire respect to all the Commands of God, will alone be ac∣cepted in that day: for his Authority runs through all, and binds them on the Conscience. David had this Te∣stimony from God himself, that he was a Man after his own Heart, that fulfil∣led all his Will. And St. John refers the decision of our state to this, If our

Hearts condemn us of any allowed Sin of omission or commission,* 1.134 much more God will, who is greater than our Hearts, and knows all things. But if the illumi∣nated tender Conscience doth not con∣demn us of insincerity, we have confidence towards God, that he will spare and ac∣cept us notwithstanding our Frailties, and give free and safe access into his Presence. The lives of many are che∣quer'd with a strange disparity, they are restrain'd from some Sins of appa∣rent odiousness, but indulgent to o∣thers; they are strict in some Du∣ties, but loose and slack in others, as if they hoped by way of commuta∣tion to be accepted of God; to expi∣ate their Delinquencies in one kind by supererrogating in another. Some are painted Pharisees in the duties of the first Table, very exact in the for∣malities of outward Devotions, but gross Publicans in the duties of the se∣cond; careless of Justice and Equity, and Charity to Men: Others are in appearance strictly moral in the dis∣charge of their duties to Men, and negligent of their Obligations to God. But partial Obedience can never endure the trial of Conscience, much less of God. For what is the weak

light of our Minds, to the pure Eyes of his Glory? It will make us lia∣ble to inward rebuke now, and to o∣pen confusion at the last.* 1.135 St. Paul's re∣joycing was from the Testimony of his Conscience, that in simplicity and godly Sincerity he had his Conversation in the World: and, as he expresses it in a∣nother place, it was his daily Exercise to have a Conscience void of Offence to∣wards God, and towards Men. Tho our conquest of Sin be not compleat, yet our resolution and endeavours must be to mortify it in every kind. Tho our Obedience has not the perfection of Degrees, we must be equally re∣garding the Divine Law. If there be any secret-favour'd Sin, either of Omis∣sion or Commission, it will render our Petitions unacceptable at the Throne of Grace, and our Persons at the Throne of Judgment; If I regard Iniquity in my Heart, the Lord will not hear my Prayer. The Law requires the perfor∣mance of our Duty without abatement, or denounceth the Penalty without al∣lay or mitigation: The Gospel has not relax'd the strictness of the Law, as 'tis the Rule of Life, but as it was the condition of obtaining Life. Sincere Obedience is accepted by that gracious

Covenant, where the Legal Perfection is wanting; but that is indispensably required of all. I may illustrate this by a Passage of Alexander the Great, who being desirous to learn Geometry, applied himself to a skilful Instructer in it. But his warlike Disposition made him more capable to conquer, than to measure the Earth; so that tired with the first Propositions, he desir'd his Ma∣ster to make the Scheme more clear and plain, and easy to him: * 1.136 To whom the Master replied, that the Theorems of that Science were equally difficult to all, and requir'd the same attention of Mind to understand them. Thus the Gospel of Mercy requires of all sincere Sanctification, and serious en∣deavours to perfect Holiness in the Fear of God, and without this none shall be exempted from Condemnation.

To the sincerity of Obedience, I shall add a more restrained Notion of it as respecting Religion. The Duties of Piety consist of an outward and inward part; and the one without the other, is but as a Carcass without a quickning Soul. Now there will be an exquisite Anatomy of the Heart in that Judg∣ment, a discovery of all the Principles

and Motives by which Men were act∣ed; and then he that is a Saint inward∣ly, in the Spirit, who with pure Aims and holy Affections hath served God, shall have praise of him. And those who have us'd God to injoy the World, that have assumed pretences of Piety for secular Ends, shall be reproved. This will be a cause of wonder in that day, that many who are highly esteemed by Men as excellent Saints, shall be an abomination to God. That in the broad way to Hell thousands go thither is sad beyond expression, but not strange at all: but that in the Path of Heaven any should descend to Hell, is astonish∣ing. That those who live without God in the World, in the prophane neglect of his Worship, in a dissolute disor∣derly course, should fall under Con∣demnation, is believed of all: but that those who have appeared zealous in Religion, shall be at last rejected, is contrary to universal expectation. And not only the gross Hypocrite that de∣ceives others, but he that deceives him∣self by the external practice of holy Duties, without correspondent lively Affections; that prays with that cold∣ness as if he had no desire to be heard,

and hears with that carelesness as if he had no desire to be sanctified by the Word, and is conversant in other parts of divine Service in that slight man∣ner, as if he had no design to be saved, shall by a convincing upbraiding Light see his Wickedness in dishonour∣ing that God whom he pretended to worship, and neglecting his Soul. When the Upright as pure Gold shall be more radiant by the Fire, the Insin∣cere like reprobate Silver shall not en∣dure that severe trial.

Thirdly, The frequent discussion of Conscience, and reviewing our Ways, is necessary in order to our comfortable appearing before our Judg. This is a Duty of constant Revolution: for while we are in Flesh, the best Saints, notwithstanding all their vigilance and diligence, are overtaken by surprizal, and sometimes overborn by strong temptations; and 'tis more necessary to beg for daily Pardon, than for our daily Bread. Under the Law, if any one had by touching a dead Body contract∣ed Uncleanness, he was to wash his Clothes in the Evening, and not to lie down in his Uncleanness. This was typical of our Duty, that we should

wash away our sinful Defilements eve∣ry day in the purifying Fountain of Christ's Blood, that is set open for Sin and for Vncleanness. And the Method of the Gospel to obtain the grant of Pardon, and our comfortable Sense, and the blessed Effects of it is this, there must be a mournful Sight, and serious Acknowledgment of our daily Sins, and a judging our selves by the dome∣stical Tribunal in our Breasts as worthy of Condemnation: for though we can∣not satisfy Divine Justice for the least Sin, we must glorify it; and with hu∣mility and fervency desire that God would graciously forgive our renewed Sins, with unfeigned Resolutions and Care against them for the future. Thus we are to sue out our Pardon for Sins committed every day. And whereas ma∣ny Errors in regard of our frailty, and their fineness, do slip from us, we should with contrite Spirits implore the divine Majesty to cleanse us from our secret Sins,* 1.137 such as through ignorance or inadvertency escape from our obser∣vation. If we are obliged to be re∣conciled to an offended or offending Brother before the night, and the Sun must not go down upon our Wrath, much

more to be reconciled to an offended God, that his Displeasure may be a∣toned. The Morning and Evening-Sa∣crifice was a Figure of the constant use of Christ's Merits and Mediation for us. The secure neglect of renewing our Repentance for our renewed Sins, deprives us of the Comforts of the Co∣venant, and will make the thoughts of Judgment as heavy as Mountains upon the Conscience, when 'tis awakened out of its slumber. But when the Soul's Accounts are kept clear with Heaven every day, O what a blessed Rest does the penitent Believer enjoy in the Favour of God! O the divine Calm of Conscience, when our Debts are cancell'd in the Book of God's Re∣membrance! If we should be unex∣pectedly summoned to appear before the Judg of all, the sight of our Sins will rather excite thankful Affections, and joyful Praises of God for his Mercy, that he hath pardoned them; than fearful despairing thoughts of his Mer∣cy, that he will not pardon them.

And as this considering our ways leads to Repentance, and is a Remedy for past Sins, so 'tis a powerful Preser∣vative from Sins afterwards. For as

in War the greatest care is to fortify the weakest Part of a besieged Town, and make it impregnable; so a Chri∣stian, by the experience of his infir∣mity and danger, will be more wise and wary, more circumspect and resol∣ved against those Sins whereby he has often been foil'd, to prevent the daily incursion, and sudden surreption by them. And according to the degrees of our Innocence, we have confidence of Acceptance with God in Judgment.

Fourthly, Let us improve with a wise and singular diligence the Talents committed to our Trust: for in that day we shall be responsible for all that we have received. All the Blessings we possess, whether natural, our Life, our Faculties, our Endowments, our Health and Strength; or Civil, Ho∣nour and Dignity, Riches and Reputa∣tion; or Spiritual, the Gospel in its Light and Power, the Graces and As∣sistance of the Holy Ghost, as they are Gifts from God's Love, so they are Ta∣lents to be imployed for his Glory. We are Stewards, not Proprietaries: for the Supream Lord does not relinquish his Right in our Blessings, that we may dispose of them at our own pleasure,

but hath prescribed Rules for our using them in order to his Glory, our own Good, and the Benefit of others. And 'tis sad to consider that usually those who enjoy the greatest Gifts, render the least Acknowledgments, and the most abundant in Favours are most bar∣ren in Thankfulness. Time, that un∣valuable Treasure, that is due to God and the Soul, the Price of which arises from the Work of Salvation to be done in it, how is it squander'd away? Con∣science would blush at the serious re∣flection that every day so much is spent in the Business of the World, or Plea∣sures, and so little redeemed for Com∣munion with the Holy God: that as in the Prophetick Dream the lean Kine devoured the Fat, so unconcerning Va∣nities take up that time that should be employed for our last and blessed End. While Time is miserably wasted, the Soul lies a bleeding to everlasting Death. More particularly, we shall be accountable for all the days of the Son of Man that we have seen, all the special Seasons of Grace: these we should improve for our Eternal Advan∣tage, to prepare us for the Divine Pre∣sence above. But alas, the Lord's Day

that is consecrated for the immediate Service of God, and should be entirely spent in it, and in things that have a necessary subordination to it, yet nei∣ther the enforcement of Duty, nor in∣citations of Love prevail upon the most, conscienciously to imploy it in spiritual Affairs. If they afford their presence at the Publick Worship, 'tis thought enough; and, as if the rest of the Day was unsanctified Time, they waste it either in Complemental Visits, or Secular Business, in Recrea∣tions, or things impertinent to their Salvation.

Riches are an excellent Instrument of doing good: Gold is the most pre∣cious and extensive Metal, and by a marvellous Art an Ounce may be bea∣ten out into some hundred Leaves: but 'tis a more happy Art by giving it, to enrich our own Souls, and supply the Necessities of many others. But great Estates are often used to foment Mens vicious guilty Affections, Pride, and Sensuality; and 'tis called * 1.138 Great∣ness and Magnificence to waste them in sumptuous Vanities. I instance in these Talents, because they are usually abused to the dishonour of the Donor.

If the slothful Servant that hid his sin∣gle Talent in a Napkin, and returned it without advantage to his Lord, was cast into outer darkness, where there is weeping and gnashing of teeth; a fear∣ful Image of what will befal all unpro∣fitable Persons, how severe will their Accounts be who lavish out their nu∣merous Talents to gratify their carnal Appetites, and betray the Blessings of God to his Enemy the Devil? Only the wise and good Servant, that with pru∣dent Contrivance, and zealous Endea∣vours, improves his Talents, shall from the gracious Lord, in whom are all Attractives and Remuneratives of our Service, receive an excellent Reward.

Fifthly, Another Rule of our Accep∣tance at the last Day is, That we must with Courage and Zeal maintain in our rank and places the Cause of Christ. For thus he declares expresly, Whoso∣ever shall confess me before Men,* 1.139 him al∣so will I confess before my Father which is in Heaven. But whosoever shall deny me before Men, him also will I deny be∣fore my Father which is in Heaven. When the Truth, Purity, and Power of Reli∣gion, in Doctrine, Worship, and Pra∣ctice, is discountenanc'd and over∣born,

our Saviour commands, and will reward our undiscouraged visible Con∣stancy in it.* 1.140 He will not only reign in our Hearts, but be honoured with our Lips, and in our Conversations. We usurp the Title of Christians, unless we adhere to our Duty in despite of all opposition. The Temptations that u∣sually withdraw Men from confessing and glorifying Christ, are such as work upon the Passions of Fear and Shame. And the consideration of the last Judg∣ment will fortify us against both.

1. Sometimes Religion exposes the Professors of it to the loss of all tem∣poral Enjoyments, and of Life it self. And when the Honour of our Saviour requires such a Service of us, when that Confirmation is necessary to recom∣mend Divine Truth to the Belief and Affections of others, when our chear∣ful and couragious Example in suffer∣ing would animate those that are fear∣ful to Constancy and Confession, then from Cowardise to withdraw our Te∣stimony, is to betray him again. When our Duty is attended with extream Dangers, then the sincerity and perfe∣ction of our Love to Christ is brought to the strictest trial. As true Carbun∣cles

are discovered in the Night, for the Darkness redoubles their Splendor; so the fidelity of Christians is evident in Persecutions that enflame and excite their Zeal to magnify the Name of Christ in the sight of the World. There is no Fear in Love,* 1.141 but perfect Love casts out Fear. But Fearfulness hinders the expressing acts of Love to Christ, and betrays to Apostacy. For as every Passion is a Perturbation, so especially Carnal Fear that blinds and disturbs the Mind, and hinders the serious con∣sideration of the Reasons of our Duty, and those Motives to persevere in it, that are the Fountains of our Strength. From hence the timerous are often treacherous, and Faith lies buried under the cold pale Ashes of Fear. Now the irregularity of this Passion is best cured by directing it to the most powerful Object. As the Rod of Moses swal∣lowed up the Rods of the Magicians, so a stronger Fear will subdue that which is in a weaker degree. Our Sa∣viour therefore threatens those that for the fear of Men (who can but kill the Body) dare not own and defend his Truth and Cause, that he will renounce them before his Father in the great

Day, the immediate consequence of which will be the destruction of Body and Soul in Hell.* 1.142 If Earthly Poten∣tates had a Jurisdiction over Heaven, if Men were to be tried by their Laws at the last Day, if their Power extend∣ed to Eternity, they might exact unli∣mited Obedience to their Wills; but Conscience is a more desirable Friend and terrible Enemy than Caesar; and all temporal Tribunals are subordinate and accountable to the Supream and Eter∣nal: there is one Lawgiver and Judg, who is able to save, and to destroy for ever. It is the worst Perdition to se∣cure our selves by the neglect of our Duty, when we ought to perish for the Glory of our Saviour. He that saves his Life shall lose it.

2. Shame wounds deeper the Breasts of some than Violence. Zedekiah would rather expose his Kingdom and Life to the Fury of the Chaldean Ar∣mies, than be himself exposed as an Object of Derision by surrendring it. And Satan who understands the tem∣per of Mens Spirits, suits his Tempta∣tions accordingly. The Purity and Ho∣liness of Religion, exprest in the Acti∣ons of the Saints, is by the seurrilous

Reflections and bitter Sarcasms of pro∣phane Persons made contemptible. This is as foolish and malicious, as if a Slave should reproach the Son of a King, that he was like his Father in his Counte∣nance and Actions; for by how much the resemblance of God's Holiness ap∣pears with more evidence and eminence in their Lives, their Divine Relation is more certainly and justly to be ac∣knowledged. Yet how many are a∣shamed of this Glory? And Zeal to vindicate the Honour of Religion is traduc'd and vilified, either as the Ef∣fect of designing Faction, or of the Indiscretion and Rashness of a weak Judgment and strong Passions. In eve∣ry Age the faithful Servants of God are by scornful Titles despised:* 1.143 We are accounted, saith the Apostle, the Off-scouring of the World. But a generous Christian looks upon disgrace for the sake of Christ as his Honour. The A∣postles rejoiced that they were accounted worthy to suffer shame for his Name. 'Tis said of the Baptist, He was not that Light, but came to bear Witness to that Light:* 1.144 intimating as if that were the next degree of Dignity to it. And our Saviour, speaking of the Proofs of

his Divine Mission, reckons up the Witnesses of such Dignity, that 'tis not possible for Sacred Ambition to aspire to higher Honour, than to be in Conjunction with them: they are John the Baptist,* 1.145 his Miracles, his Father, and the Scriptures.

Let us appeal then from the light depraved Fancies of carnal Men, to the wise and faithful Judgment and Authority of the Son of God. He will at the last Day, in the presence of his Father and all the Court of Hea∣ven, give an incomparable Crown to all that have despised Shame for his sake. But those vile Spirits, whose Courage of Straw is quell'd by vain Opinion, and the Reproaches of Fools, and have deserted the Cause of Christ, shall then be clothed with Confusion; for this we are assured by our Judg, That whosoever shall be ashamed of me and my words,* 1.146 in this adulterous and sinful Ge∣neration, of him also shall the Son of Man be ashamed when he cometh in the Glory of his Father, with the Holy An∣gels. If the unnatural Brothers were astonish'd when the Governor of Egypt told them, I am Joseph whom ye sold; how much more will false Christians,

when the Lord of Glory shall tell them, I am Jesus whom for base shame ye denied? How will it confound those abject Wretches to be a spectacle of Abhorrence and Scorn before that Universal Glorious Confluence? They would chuse rather to be covered under the Ruins of the World. If we value and desire the Approbation of the King of Angels, if we fear a final rejection from him, to obtain the one and avoid the other, we must entirely adhere to his Interest, without any respect to the eyes and esteem of the perverse decei∣ved World.

Sixthly, A cordial beneficent Love to the Saints, is a requisite Qualificati∣on of our Acceptance in the Day of Judgment.* 1.147 Then shall the King say to them on his right hand, Come ye blessed of my Father, inherit the Kingdom pre∣pared for you from the foundation of the World. For I was an 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 clothed me; I was sick, and ye visited me; I was in Prison, and ye came unto me. The Union and Endearments betwixt Christ and his People, are mutual and

reflexive; as they are extreamly ten∣der of his Glory, so he is concern'd in all that is done to them. And though the Perfection of Love consists more in the Affection of the Heart than in out∣ward Offices, yet our Saviour most congruously produces in Judgment the conspicuous Effects of Love to them, the supplying their Wants, allaying their Sorrows, owning them when ob∣scured and deprest by Afflictions, and injuriously treated by others. This love of Service that is directed and ex∣ercised towards the Saints, for the I∣mage of God shining in them, because they are the Children of God, and Members of Christ, and therefore ex∣tended to all in whom the reason of that Love appears, shall be gloriously rewarded: for he interprets what is done upon his Account to those who are his own by so many dear Titles, as done to himself. And what is more becoming his excellent Goodness, than to reward the Works of Mercy with saving Mercy? But those who when Christ presents himself to them in his poor distressed Members, and sollicits their assistance, to protect them from Injuries, to refresh their Sorrows, to

support them in their Exigencies, those that have Ability, but want Affection to do them good, and incompassionate∣ly neglect the suffering Saints, shall be sentenc'd to be tormented with the A∣postate Angels for ever. What Indig∣nity is it to the Son of God, that those for whom he shed his most precious Blood, should be in less value and re∣gard with many, than the Dogs and Horses maintained for their pleasure? And if those on the left hand shall be condemned to eternal Fire, for the cold∣ness of their Love, how terrible will the Judgment be of those that from the heat of their Enmity outragiously persecute the Servants of Christ for his sake, in their Persons, Estates, Reputa∣tions, that with a worse than barba∣rous inhumanity seek their ruin? Is there any Sin of a more mortal Guilt? The infernal Furnace is seven-fold hea∣ted for the punishing such Wicked∣ness.

To conclude this Argument, let us observe the Command of our Saviour, To watch and pray always, that we may be counted worthy to stand before the Son of Man. These are Duties of universal Influence into our Lives, the one pre∣vents

Carelesness, the other vain Confi∣dence in our selves; and the considerati∣on of Judgment to come, is the greatest Motive to them, and the first Principle of Holiness. This should work more powerful in us, considering the Day of Death is equivalent to the Day of Judg∣ment to every Person; for then a par∣ticular Sentence decisive and irrevoca∣ble passes, that shall be publish'd at the last Day. Methinks the Terrors of the Lord should engage our Souls and Senses to a continual preparation for his Coming. 'Tis represented so as to af∣fect the Eye,* 1.148 and keep it vigilant: Be∣hold, the Lord comes with ten thousand of his Saints, to execute Judgment upon all. Behold,* 1.149 he comes in the Clouds, and eve∣ry Eye shall see him. And to call the Ear, and make it attentive; The Lord himself shall descend from Heaven,* 1.150 with the Voice of the Arch-Angel, and with the Trump of God. How circumspect should we be in all our Ways, since e∣very Action shall be reviewed by our Judg? St. Peter strongly infers from the dissolution of the World, as a most cogent Argument, that we should be exactly and universally Holy: Seeing then all these things shall be dissolved,* 1.151

what manner of Persons ought we to be in all holy Conversation and Godliness? But the consideration of the eternal Judgment immediately succeeding the destruction of the World; O how pow∣erful should it be upon Conscience and the Affections to regulate the whole course of our Lives with a final respect to God's Tribunal?

In short, That which we read of the success of the Apostle's preaching to the Athenians upon the present Subject, the Immortality of the Soul, comprised in the Resurrection of the Body and the future Judgment, is the same in all times and places:* 1.152 And when they heard of the Resurrection of the Dead, some mocked; and others said, We will hear thee again of this matter; and others be∣lieved. There are three Differences of the Hearers of this Doctrine of so great importance: some deride it as an extravagant Fancy; some believe it, and yield up themselves entirely in obe∣dience to it; others do not absolutely reject it, as the first, nor accept it, as the second, but have a Conjecture, or slight superficial Opinion of it, or a specula∣tive Assent as to a history of things that do not concern them, and defer

the serious consideration and applying of it to themselves. And of this third sort (O Grief!) are the most of those who are Christians in Name. They delay till Death, the solemn reflecting upon the final Judgment, and the ine∣vitable Consequence of it, a blessed or miserable Estate for ever. And where∣as the Apostle, who had infallible assu∣rance of God's Love, did with an holy severity and self-denial abstain from all carnal Complacencies that might ha∣zard the never-fading Crown;* 1.153 I keep under my Body, and bring it into subje∣ction, lest by any means when I have preached to others, I should be a Cast∣away. * 1.154 Yet the most live and die in a secure state, without preparation to appear before the Presence of his Glory.

FINIS.

Notes

• * 1.1

  Ver. 29.
• * 1.2

  Ver. 26.
• * 1.3

  Psal. 100.
• * 1.4

  Isa. 33.22.
• * 1.5

  Rom. 3.5, 6.
• * 1.6

  John 5.22.
• * 1.7

  Ver. 26, 27.
• * 1.8

  Rev. 5.
• * 1.9

  John 5.23.
• * 1.10

  Luke 9.26.
• * 1.11

  Mat. 26.64, 63.
• * 1.12

  Heb. 1.
• * 1.13

  Isa. 11.2, 3, 4.
• * 1.14

  Rev. 20.11.
• * 1.15

  Rom. 7.17.
• * 1.16

  Psal. 119.128.
• * 1.17

  Rom. 2.18.
• * 1.18

  〈◊〉〈◊〉. 6.10.
• * 1.19

  John 5.44.
• * 1.20

  James 2.12.
• * 1.21

  Isa. 1.16, 17, 18
• * 1.22

  Mal. 3.17.
• * 1.23

  2 Tim. 1.7.
• * 1.24

  1 Pet. 1.12.
• * 1.25

  Luke 11.13.
• * 1.26

  Rom. 1.26, 27.
• * 1.27

  Rom. 1.32.
• * 1.28

  Rom. 2.
• * 1.29

  Rom. 2.4.
• * 1.30

  Acts 14.17.
• * 1.31

  —Adsit Regu∣la peccatis, quae poenas irroget aequas.

  Horat.
• * 1.32

  Isa. 6.2, 3.
• * 1.33

  Job 22.14.
• * 1.34

  Poenae aequali∣tas non nude spectanda ut in ponderibus & mensuris, sed expenso pro∣posito, & voto ejus qui deli∣quit.

  Grot.
• * 1.35

  Mat. 23.33.
• * 1.36

  Gen. 3.11.
• * 1.37

  Gen. 18.20, 21
• * 1.38

  Dan. 5.27.
• * 1.39

  Rev. 19.2, 3.
• * 1.40

  Rom. 2.5.
• * 1.41

  Eccles. 12. ult.
• * 1.42

  2 Cor. 5.10.
• * 1.43

  Rom. 2.16.
• * 1.44

  James 4.
• * 1.45

  1 Pet. 4.5.
• * 1.46

  Col. 3.25.
• * 1.47

  Mat. 12.
• * 1.48

  Jude 14, 15.
• * 1.49

  Luke 21.3, 4.
• * 1.50

  Mat. 10.42.
• * 1.51

  Rev. 20.12.
• * 1.52

  John 5.45.
• * 1.53

  John 12.48.
• * 1.54

  Psal. 19.
• * 1.55

  Heb. 4.13.
• * 1.56

  Psal. 139.
• * 1.57

  1 Tim. 6.16.
• * 1.58

  Rev. 1.14.
• * 1.59

  Psal. 90.8.
• * 1.60

  1 Sam. 15.21.
• * 1.61

  2 Sam. 11.25.
• * 1.62

  Matth. 23.14.
• * 1.63

  Matth. 6.2.
• * 1.64

  Matth. 23.14.
• * 1.65

  Prov. 24.12.
• * 1.66

  Jer. 17.10.
• * 1.67

  Isa. 65.6.
• * 1.68

  O si nobis animam boni viri liceret in∣spicere, quam pulchram faci∣em, quam san∣ctam, quam ex magnifico, pla∣cidoquefulgen∣tem videre∣mus!

  Senec.
• * 1.69

  Mal. 3.16, 17.
• * 1.70

  Rom. 2.15, 16.
• * 1.71

  Psal. 40.12.
• * 1.72

  Jer. 17.1.
• * 1.73

  Rev.
• * 1.74

  Zech. 3.1, 2, 3.
• * 1.75

  Psal. 109.6, 7.
• * 1.76

  Prov. 7.18.
• * 1.77

  Isa. 56.12.
• * 1.78

  Prov. 1.
• * 1.79

  Hab. 2.11.
• * 1.80

  James 5.3, 4.
• ‖ 1.81

  Ipse timen∣dus est in pub∣lico, ipse in se∣creto. Lucerna ardet? videt te. Lucerna extin∣cta est? videt te. In cubile in∣tras? videt te. In corde versa∣ris? videt te. Ipsum time.
• * 1.82

  1 Pet. 1.17.
• * 1.83

  Matth. 7.22.
• * 1.84

  Col. 3. ult.
• * 1.85

  Col. 3.11.
• * 1.86

  Gal. 6.7, 8.
• * 1.87

  Rom. 2.7.
• * 1.88

  Rom. 6. ult.
• * 1.89

  Jude 21.
• * 1.90

  Rev. 7.14.
• * 1.91

  2 Tim. 4.7, 8.
• * 1.92

  Rev. 20.12.
• * 1.93

  Mat. 25. 34. 35.
• * 1.94

  Plus amant illud Regnum in quo non ti∣ment habere consortes. Aug. de Civit. Dei.
• * 1.95

  2 Cor. 8.12.
• * 1.96

  Luk. 12.47, 48.
• * 1.97

  Jer. 17.10.
• * 1.98

  Luke 16.28.
• ‖ 1.99

  Non orat pro fratrum salute quâ non tangi∣tur reprobus, sed pro se ne ipsius tormen∣ta ex consortio fratrum auge∣autur.

  Brugen.
• * 1.100

  Testimonium animae natura∣liter Christia∣na. Tert.
• * 1.101

  Jude 14, 15.
• * 1.102

  Eccles. 12.
• * 1.103

  Esa. 45.23.
• * 1.104

  Rom. 14.10, 11.
• * 1.105

  Mat. 13.42, 43. & 23.30, 31.
• * 1.106

  An verè extri∣buit nobis omnia quae promisit, & de solo die judi∣cii nos fefel∣lit?

  Aug.
• * 1.107

  Psal. 14.1.
• * 1.108

  Psal. 50.
• * 1.109

  Eccles. 8.2.
• * 1.110

  Acts 17.130.
• * 1.111

  2 Pet. 2.4.
• * 1.112

  Deut. 32.34.
• ‖ 1.113

  Amos 8.7.
• * 1.114

  Psal. 50.21.
• * 1.115

  Cum habeat in potestate vindictam ma∣vult diu tene∣re patientiam. Cyprian. de bon. Patient.
• † 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

  Cum hi novis∣simi versus in Tragoedia Euripidis pro∣nuntiati essent, totus populus ad ejiciendum & Actorum & Carmen con∣surrexit uno impetu: do∣nec Euripides in medium prosiluit pe∣tens ut ex∣pectarent, vi∣derentque quem admira∣tor auri exi∣tum faceret Senec. Epist. 115.
• * 1.117

  Psal. 4.
• * 1.118

  2 Thess. 6.7.
• * 1.119

  Rom. 2.7.
• * 1.120

  1 Cor. 4.5.
• * 1.121

  Inter Judicem justum, & con∣scientiam tu∣am, noli ti∣mere nisi cau∣sam tuam. Aug.
• * 1.122

  1 Pet. 1.7.
• * 1.123

  2 Pet. 3.9.
• * 1.124

  Psal. 94.5, 6.
• * 1.125

  1 Pet. 4.3, 4.
• * 1.126

  Eccles. 11.
• * 1.127

  Tit. 12.13.
• * 1.128

  Phil. 1.
• * 1.129

  Mat. 25.
• * 1.130

  Acts. 2.
• * 1.131

  Videtis vulne∣ra quae inflix∣istis, agnosci∣tis latus quod pupugistis, quoniam & per vos, & propter vos a pertum est, nec intrare vo∣luistis.

  Aug.
• * 1.132

  2 Cor. 5.9.
• * 1.133

  Rev. 8.3.
• * 1.134

  1 John 3.20, 21.
• * 1.135

  2 Cor. 1.12.
• * 1.136

  Cui praecep∣tor: ista in∣quit omnibus eadem sunt, aeque difficilia.

  Senec. Ep. 91.
• * 1.137

  Psal. 19.12.
• * 1.138

  Nullis vitiis desunt pretio∣sa nomina.

  Plin. lib. 73.
• * 1.139

  Mat. 10.33, 34.
• * 1.140

  Rom. 10.
• * 1.141

  1 Joh. 4.18.
• * 1.142

  Matth. 10.31, 32, 33.
• * 1.143

  1 Cor. 4.17.
• * 1.144

  Acts 5.41.
• * 1.145

  John 5.33, 36, 37, 39.
• * 1.146

  Mark 8.38.
• * 1.147

  Matth. 25.34, 35.36.
• * 1.148

  Jude 15.
• * 1.149

  Rev. 1.9.
• * 1.150

  1 Thess. 4.16.
• * 1.151

  Pet. 3.11, 1••.
• * 1.152

  Acts 17.32, 34.
• * 1.153

  1 Cor. 19.27.
• * 1.154

  Vae miseris nobis qui de e∣lectione nostra nullam adhuc 〈◊〉〈◊〉 vocem cognovimus, & iam in otio qu•••••• de secu∣ritate torpe∣mus. Greg. lib. 39. Moral.