A practical discourse concerning a future judgment by William Sherlock ...

CHAP. II. Concerning the Time of Iudgment.

SECT. I. Concerning a Particular Iudgment at the Time of every Man's Death.

II. LET us now consider the Time of Judgment, God hath appointed •• day, wherein he will judge the world i•• righteousness. Now this plainly refers to that General Judgment, when all Man∣kind shall be summoned before the Tri∣bunal of CHRIST, to be judged accord∣ing to their Works. But before I speak to this, it will be necessary to take notice of what we commonly call a Particular Judgment, which is supposed to pass up∣on all Men, as soon as they go out of these Bodies.

The received Opinion is, That when any Man dies, he is immediately called to Judgment, and receives his Final Sentence, which is immediately executed on him; that a bad Man is sentenced to Hell, and sent immediately thither; that a good

Man is received into Heaven, and enjoys the Beatifick Vision, from the time of his going out of this Body.

But I must confess, this has always ap∣peared a great Difficulty to me; we live in such an inquisitive Age, as will not al∣low us to affirm, what we cannot prove, and indeed no honest Man ought to do so: for it forfeits any Man's Authority, and weakens the Credit of Religion, when that which has no proof, or at best is ve∣ry uncertain, is taught with as great as∣surance, as that which is most certain and unquestionable in Religion: and yet no wise Man will oppose and contradict a received Doctrine, though he were satis∣fied it were a Mistake, when there are no evil Consequences attend it: For my part I must honestly profess, that I neither dare affirm, nor deny this Particular Judgment in the sence in which it is commonly un∣derstood; for there are some Passages in Scripture, which seem to look both ways, and since I cannot decently avoid saying something of it, I shall fairly represent to you, what Intimations there are in Scri∣pture about this matter; for there is no other way of knowing this; and I dare teach no more than what the Scripture teaches.

1. Now in the first place, thus much is very plain in Scripture, that good Men when they die, are translated to a place of Ease, and Rest, and Happiness; and bad Men to a place of Misery and Punishment: which I suppose is what Men mean by a Particular Judgment: for this is a kind of Judgment, tho' it be not performed with all the pompous Solemnities of Judgment, to allot Men their different states of Life, according as they have behaved them∣selves in this World.

The Parable of Dives and Lazarus is very express to this purpose, 16 Luke 19, &c. There was a certain rich man, which was cloathed in purple and fine linnen, and fared sumptuously every day. And there was a certain begger named Lazarus, which was laid at his gate full of sores.— And it came to pass that the begger died, and was carried by the Angels into Abraham's bo∣som: the rich man also died, and was bu∣ried. And in hell he lift up his eyes being in torment, and seeth Abraham afar off, and and Lazarus in his bosom. That this re∣lates to the state of good and bad Men im∣mediately after Death, is very evident, e∣specially from that Request which the rich Man made to Abraham, to send Lazarus to his Father's House, For, saith he, I have

five brethren; that he may testifie to them, lest they also come into this place of tor∣ment. Which shews, that Lazarus was in Abraham's Bosom, and Dives tormented in Hell, or Hades, while his Brethren were living and revelling on Earth; and there∣fore this can't relate to a General Judge∣ment, but signifies, that State they entred into, as soon as they died: and though what is generally said, that we must not argue from Parables, is very true, as to particular Circumstances of the Story, which are the Ornaments and Embellish∣ments of Parables; yet it is as true, that we must argue from the principal Scope and Design of them; and then we may certainly conclude from this Parable, that good and bad Men as soon as they die, are in a State of Happiness and Misery; otherwise there is no Foundation for this Parable: for why should one be sent from the Dead to inform the Living, what Pu∣nishments bad Men suffer in the next World, if they suffer nothing till the Day of Judgment, which is not yet: for in this case such a Messenger could not be an Eye witness of the Punishment of Sinners, which is the only thing that is supposed to give such Authority to his Testimo∣ny.

I do not remember any other such ex∣press Text for the immediate Punishment of Sinners, as soon as they go out of these Bodies, and one such Text as this is e∣nough; but there are many Texts to prove, that good Men when they die, go immediately into a State of Happiness; not only Lazarus was carried by the An∣gels into Abraham's Bosom, but Christ promised the Thief upon the Cross, that that day he should be with him in Para∣dise; and St. Paul tells us, That to be at home in the body, is to be absent from the Lord; but when they are absent from the body, they shall be present with the Lord: That is, when they die, when they go out of these Bodies, they shall go to Christ, 2 Cor. 5.6, 8. and this made it so difficult a Choice to St. Paul, whether he should desire to live or die; by living he might do great service to the Church; and therefore he was very well contented to live; but if he departed, he should be with Christ, which is best of all: For I am in a strait between two, having a desire to depart, and to be with Christ; which is far better: Nevertheless, to abide in the flesh, is more needful for you, 1 Phil. 23, 24. And it is universally pronounced, Blessed are the dead which die in the Lord, from

henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works follow them, 14 Revel. 13. This e∣vidently proves, that good Men shall be happy, as soon as they die, and besides the express Authority of our Saviour in the Parable of Dives and Lazarus, the rea∣son of the thing proves, that bad Men must be miserable, that as the Happiness of good Men commences with their death, so must the Miseries of the Wicked.

Bad Men indeed many times live very happily in this World, for this is the time of God's Patience, while he waits to be gracious, not being willing that any should perish, but that all should come to repen∣tance: but the Day of Grace ends with this Life; the next World is for Retribu∣tions; we must there receive according to our Works: and therefore though we should suppose that the perfect Rewards of good Men, and the perfect Miseries of the wicked, should be deferred till the Day of Judgment, when the final Sentence shall be pronounced, which shall bestow Heaven upon good Men, and condemn the wicked to Hell, yet the Punishment of bad Men must begin when they leave this World, because God's Patience is then at an end; and the Rewards of good Men must

begin too, because their Work and La∣bour is at an end. And this has been the universal Belief of Mankind, who have be∣lieved a future State; though they knew nothing of a General Judgment, when all Mankind should be summon'd before God's Tribunal, yet they all believed, that when bad Men died; they immediately went to a place of Punishment, and good Men to Elysium, a place of Rest and Happiness: for if we shall be rewarded and punished in the next World, for what we have done in this, it is natural and reasonable to think that our Rewards and Punishments shall begin as soon as we go into the next World.

2. And yet we read of no other for∣mal Judgment, but that great and general Judgment, when the Son of Man shall descend from Heaven, with a glorious Re∣tinue of Angels to Judge the World: if we examine all those express Declarations of Christ and his Apostles, concerning Judgment, or those Parables of our Sa∣viour which relate to it, we shall plainly find, that they concern the last and ge∣neral Judgment: It is in that day, which relates to a certain determined Day of Judgment, that many shall say unto him, Lord, Lord, have we not prophesied in thy

Name? 7 Matth. 22. It is at the end of the World, when the Angels shall separate between the Wheat and the Tares, be∣tween the good and bad Fish, which were taken in the same Net, 13 Matth. It is when the Son of man shall come in the glo∣ry of his Father, with his Angels, that he shall reward every man according to his works; 16 Matth. 27. that is, as St. Paul speaks, when the Lord Iesus shall be re∣vealed from heaven, with his mighty An∣gels, in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Iesus Christ, 2 Thess. 8, 9. God hath given him authority to execute judgment, because he is the Son of man. And when he must do this, he tells us, The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good, to the resurrection of life; and they that have done evil, to the resurrection of damnation, 5 John 27, 28, 29. And in his account of his Judging the World, he tells us, When the Son of man shall come in his glory, and all his holy Angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd separateth his

sheep from the goats, 25 Matth. 31, 32. Then it is, when the Man who travelled into a far Country returns, and calls his Servants to an Account, how they have improved their Talents, v. 14, &c.

Christ is the only Judge of the World, for all Judgment is committed to the Son, and he does not judge the World till his second Appearance, till he returns in the Glory of his Father, with his Angels. The Apostle to the Hebrews indeed tells us, It is appointed unto men once to die, and af∣ter death the judgment; which might seem to intimate a particular Judgment of all Men, as soon as they die; but he adds when this Judgment shall be in the next Verse, So Christ was once offered to bear the sins of many; he died once for us, be∣cause we must once die; and unto them that look for him shall he appear the second time, without sin, unto salvation: That is, he shall appear the second time to judge the World; which shews that this Judge∣ment after Death, is the general Judge∣ment, 9 Heb. 27, 28.

And the truth is, if all Men have a fi∣nal Sentence past on them, as soon as they go into the other World, it is very unac∣countable, why Christ at the last Day shall come with such a terrible Pomp and

Solemnity to Judge and Condemn those who are judged, and condemned, and ex∣ecuted already, as much as ever they can be.

And therefore in the Parable of Dives and Lazarus, we have no mention of their being judged; but Lazarus was carried by an Angel into Abraham's Bosom; the An∣gels being ministring spirits, sent forth to minister for them who shall be heirs of sal∣vation, 1 Heb. 14. Thus they minister to good Men in this World, and do a great many kind Offices for us, which we know not of; and thus they minister to us when we go out of this World, and conduct us to a place of Ease and Rest; carry us safe through the Crowds of evil Spirits which fill these lower Regions, into Abraham's bosom: but the rich man was dead and bu∣ried, and lift up his eyes in hell, or Hades, (not Gehennah,) which signifies the State of separate Souls, and it seems of wicked Souls, and was in Torment, but how he came thither▪ it is not said: there is no notice given us of any Judgment which sat on him, or who carried him thither; and therefore if we may guess by the A∣nalogy of the Parable, as Lazarus was car∣ried by an Angel into Abraham's Bosom, so Dives, having no good Angel to guard

him, fell into the hands of wicked Spi∣rits; for the Devil is the Prince of the Power of the Air; the great Tempter of Men while they live, and their Tormen∣ter when they die: whoever is so far re∣jected by God, as to be delivered up to the power of wicked Spirits, without any restraint on their Malice and Cruelty, as wicked Men are, when they die, need no other Punishment till the Day of Judge∣ment, when they together with the Devil and his Angels shall be cast into utter Dark∣ness, where there is weeping, and wailing, and gnashing of Teeth for ever more: We know what cruel Tyranny the Devil ex∣ercised upon the Pagan World, who so devoutly worshipped him; and what then must the Case be of those wretched Souls▪ who are delivered to him by God as their Jaylor and Tormentor, till the Day of Judgment: I will not say this is the Case, though it seems no improbable Account o•• it; but if it be (and thus it may be, be∣fore Christ comes to judge the World,) you must all confess, that to have the De∣vil for our Tormentor, is the very next degree to being tormented with the De∣vil and his Angels.

But yet this is not a final Judgment, the last Sentence is not pronounced against

them; and though I doubt not, but most bad Men as certainly know what their Doom will be, as the Devils themselves do; yet there is reason to think, that some bad Men (as bad Men, we see, are very apt to flatter themselves with vain Hopes in this World, and may do so in the next, for ought we know,) are still in hopes of finding Mercy at the Day of Judgment, when Christ comes to judge the World: for if they knew themselves under a final and irreversible Sentence, there can be no account given, why at the last Day they should put in any Plea for themselves, or sue for Mercy, and yet thus our Saviour represents it: In that day many will say unto me, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy ••ame done many wonderful works? And then will I profess unto them, I never knew you: depart from me ye that work iniqui∣ty; Matth. 22, 23.

And thus in the Description of the last Judgment, when he shall say to them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the de∣vil and his angels. For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a strang∣er,

and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they answer him, Lord, when saw we thee an hungred, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 25 Matth. 41, 42, 43, 44. Now it is not imaginable, that these Men at the last Day of Judgment, should make any of these Plea's, had they been judged, and condemned, and the final Sentence pas∣sed on them before.

The sum is this: That Mankind shall not be finally judged, till Christ comes to judge the World; but yet good Men are in a State of Happiness, and bad Men in a State of Punishment and Misery: that very good Men, as they are happy at pre∣sent, so they have the joyful Expectations of the Day of Judgment, when they shall be finally rewarded, and received into the immediate Presence of God in Heaven; and that very bad Men, besides the Miseries which they at present suffer, have the ter∣rible Prospect of a Future Judgment, when they know they shall be condemned to endless Miseries.

3. There is this farther to be added, That according to that account the Scri∣pture gives us of this matter, though bad

Men shall be miserable, and good Men happy, as soon as they go out of these Bo∣dies; yet bad Men shall not be condemn∣ed to Hell, nor good Men received into Heaven, till the Day of Judgment. There is no great difficulty in proving this, since the Rewards of good Men, and the Pu∣nishments of the wicked, that is, their fi∣nal Rewards and Punishments, or Heaven or Hell, are throughout the New Testament referred to the Day of Judgment: This our Saviour expresly tells us, 13 Matth. 41, 42, 43. The Son of man shall send forth his angels, (that is, at the end of the World, v. 39.) and they shall gather out of his king∣dom all things that offend, and them which work iniquity; and shall cast them into a furnace of fire: there shall be weeping and gnashing of teeth. Then shall the righteous shine forth like the sun, in the kingdom of their Father. But there is no need of a∣ny other Proof of this, but that at the Day of Judgment good Men shall be re∣ceived into Heaven, and bad Men con∣demned to Hell, 25 Matth. And if good Men were in Heaven before, it is very strange, that they should be brought out of Heaven to be judged, and to be recei∣ved into Heaven again, with greater Au∣thority and Solemnity; and if bad Men

were in Hell before, it seems as strange, that they should be fetched out of Hell, to be more solemnly condemned thither again: this would be thought a very odd kind of Proceeding among Men; and we have no reason to suspect this of GOD's Judgment.

As for bad Men, they are to be cast in∣to the Fire prepared for the Devil and his Angels; and therefore it is not likely they should be cast into this Fire, before the Devil himself is; and yet the Scripture assures us, that at present he is the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedi∣ence, 2 Eph. 2. And St. Peter tells us, That God spared, not these angels that sin∣ned, but cast them down into hell, and de∣livered them into the chains of darkness to be reserved unto judgment, 2 Pet. 2.4▪ which is very ill translated, for if they were cast down into Hell, how are they reserved for the Day of Judgment? for what worse Judgment can they undergo than to be cast into Hell? But the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, casting them down into Chains of Darkness, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies only to cast down; that is, those Angels who formerly inhabitated the AEthereal Regions, where there was

perpetual Light, were for their Sin cast down into this darksome Region of Air, where the clearest Light is Smoke and Darkness in comparison with those brigh∣ter Regions from whence they fell, (for the Devil is the Prince of the Power of the Air,) and they are called Chains of Darkness, because by the Decree of God, they can go no farther, cannot ascend higher to those Regions of Light again; and here they are reserved till the Judge∣ment of the last Day.

While our Saviour was on Earth, it is plain, that these evil Spirits were not con∣fined to Hell, for they possessed the Bo∣dies of Men, and very much complained that Christ came to torment them before their time, 8 Matth. 29. They knew it seems there was a time of Torment ap∣pointed for them, but it was not yet: and yet there was then some place of Con∣finement for them, which is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Deep, whatever that signifies, whither they were unwilling to go; and there∣fore when Christ cast them out of the Man, whom they had long, and furiously possessed, they beg of him, that he would not command them to go into the Deep, 8. Luke 31.

I shall only observe farther, That the Devils are said to believe and tremble: Now what is it they believe, and what is it they tremble at, but the last Judgment, and that terrible Condemnation, which they then expect? and therefore they are not under it yet; for Faith respects what is absent and future, and Fear does not re∣spect what we suffer at present, but what we expect.

But these are great Mysteries, which we cannot now understand; but thus much we do understand, that if these fallen and apostate Angels have not yet received their final Punishment, but are only reserved in Chains of Darkness, till the Judgment of the great Day; there is less reason to think, that wicked Men, who are to be punished with the Devil and his Angels, should immediately go to Hell, as soon as they go out of these Bo∣dies: and therefore whatever is meant by those Flames wherein Dives was tor∣mented, it is not the last Fire prepared for the Devil and his Angels.

As for good Men, those Expressions of Scripture, of their going to Paradise, e∣specially of their going to Christ, or be∣ing present with the Lord, seem to bid ve∣ry fair for their going directly to Hea∣ven,

where Christ is; but the Primitive Christians understood them otherwise: that Paradise and Abraham's Bosom was a place of Ease and Happiness, but not Hea∣ven; that no Man ascends into Heaven, till after the Resurrection, which Ireneus and Tertullian prove from the Example of Christ, to which we must be conform∣ed; for Christ himself did not ascend in∣to Heaven till after the Resurrection; but as his Body rested in the Grave, so his Soul went into the State of Souls depart∣ed, and when he arose again, then he a∣scended into Heaven; and thus they say we must do also. When we die, our Souls shall live in those places which God has prepared for separate Souls, and when we have re-assumed our Bodies, we shall be admitted into the highest Heavens, whither Christ is ascended: and this seems very reasonable, that we should not ascend into Heaven, into the immediate Presence. of God, which signifies our perfect Recon∣ciliation to him, without our Bodies; the want of which is an argument of our A∣postasie, and his Displeasure; and all the Marks of his Displeasure ought to be re∣moved, before we appear in his imme∣diate Presence. But is not Christ in Hea∣ven? and how then can good Men be pre∣sent

with the Lord after Death, if they do not immediately ascend into Heaven? Now as for this they tell us, That the Souls of just Men in Paradise, have the sight and conversation of Angels and Arch∣angels, and the Vision, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of our Saviour, which, they think, is what is meant by being present with the Lord: though they did not affirm, that no good Men did immediately ascend into Heaven when they died; but expressly taught, that all Martyrs did, who died for the Name and Religion of Christ: and this was the thing, which made them in that Age so fond of Martyrdom, that they thought all Martyrs ascended directly in∣to Heaven: And if they could have pro∣ved this, as it is plain they believed it, that Martyrs did immediately ascend in∣to Heaven, and that other Christians did not, who would not have coveted to die a Martyr?

Thus I have very fairly and truly re∣presented this Matter, and that no Man, who has not so carefully considered this, may take Offence at it: I shall 1. shew you, how useful this Doctrine is at this time. And 2. that it gives no discour∣agement to Vertue, nor any encourage∣ment to Vice.

1st, As for the first, we may consider, In the first place, That in such an Age as this, wherein we have to deal with so many Atheists and Infidels, we ought to take care to make Religion reasonable and intelligible; for if we do not, they expose it to Scorn and Ridicule, and both har∣den themselves in their own Infidelity, and corrupt others; and therefore we must take care of representing any thing ab∣surdly and inconsistently: Now to say, that Men, who are already judged, and either condemned or absolved, and actu∣ally sent to Hell or to Heaven, should be solemnly judged over again, and con∣demned again to Hell, or advanced to Heaven, sounds oddly to such Men; but if the Scripture does not expresly teach such a Doctrine, we are at liberty not to teach it, especially if we can give another Account of it, which seems as agreeable to Scripture, and more agreeable to the Reason and Understanding of Mankind.

2. Some there are, who observing, that Mankind shall not be judged till the Day of Judgment, conclude that there is no intermediate State, but that the Soul sleeps with the Body, till the Day of Judgment. A very Foolish and Unphilosophical Opi∣nion;

for we may as reasonably think, that the Soul dies, as that it sleeps in a state of Separation: if the Soul be a spi∣ritual Substance, distinct from the Body, it may live and act without it; and it is as easie and reasonable to defend the Mor∣tality of the Soul, as its sleeping; for if the Soul must sleep, when it is separated from the Body, it must sleep for ever, if it never be re-united to the Body again; that is, it must live and die with the Bo∣dy; for such a sleep as this, is not meerly an Image of Death, but Death it self. But from what I have now discoursed, it ap∣pears, that though there be a great di∣stance between Death and Judgment, yet the Soul does live and act is happy or mi∣serable in the mean time.

3. This Notion does very great Ser∣vice also against Popery: For, 1. it gives an account of a middle State, without Pur∣gatory. This has greatly imposed upon unlearned Men, that the Advocates of Po∣pery have proved from the Ancient Fa∣thers, that they owned a middle State, which was neither Heaven nor Hell; and then presently conclude, that this must be Purgatory. Now it is very true, the An∣cient Christians did own a middle State between Death and Judgment, which was

neither Heaven, nor Hell, but yet never dreamt of a Popish Purgatory: they be∣lieved bad Men were in a State of Pu∣nishment, as soon as they left these Bo∣dies, but not in Hell; and that good Men were in a State of Rest and Happiness, but not in Heaven; but they never thought of a place of Torment to expiate the Temporal Punishment due to Sin, when the Eternal Punishment is remitted, which is the Popish Purgatory, and the most barbarous Representation of the Christian Religion, though the most profitable too, to the Church of Rome, that ever was in∣vented.

2. This utterly overthrows the Wor∣ship of Saints in the Church of Rome; at least of all Saints, who were not Martyrs; for Saint-worship is founded on this Be∣lief, that these Saints when they die, are received into Heaven, into the immediate Presence of God, and therefore can there powerfully intercede for us; but if these Saints are not yet received into Heaven, nor shall be, till the Resurrection, which was the Faith of the Primitive Christians, and seems very agreeable to the Doctrine of theGospel, as I have now shewn you, then there is an end of the Worship and Inter∣••ession of Saints.

2dly, This Doctrine neither discour∣ages Vertue, nor encourages Vice: I can∣not indeed say, but that Heaven is a much happier place then Paradise, and therefore it is more desirable for good Men, when they die, to go directly to Heaven then to Paradise: but yet it is a sufficient en∣couragement to the exercise of the most perfect Vertues, that as soon as we die, we shall be carried by Angels into Abra∣ham's Bosom, or into Paradise; a place of perfect Ease and Rest, and as perfect Hap∣piness as can be enjoyed out of Heaven: such a Paradise, where holy Souls dwell, Patriarchs, Prophets, Apostles, Martyrs, and Confessors, with Heaven at the end of it, is a sufficient, an abundant, Reward, for all the most difficult and laborious Ser∣vices of this Life: that Heaven is not yet, is no greater Discouragement, then that we shall not rise from the Dead till the Day of Judgment, that we shall not have our Bodies again till they are awakened by the last Trumpet; Bodies which will be bright and glorious as the Sun, which will rise with eternal Youth, and Strength, and Beauty: this is a much greater Hap∣piness, then to live either in Paradise or in Heaven, without our Bodies; but this

we must stay for, and so we may for Hea∣ven, and we may be very well contented to wait for Heaven, and for the Resurre∣ction of our Bodies, in Paradise: when we are as happy as Paradise can make us, we may very patiently expect the full Completion of our Happiness in the Re∣surrection of our Bodies, and our Admis∣sion into the highest Heavens, to the im∣mediate Throne and Presence of God.

Thus though Hell is a place of the most perfect Torment and Misery, for it is the Fire prepared for the Devil and his Angels; and therefore it is much more formidable for Sinners to drop immediate∣ly into Hell when they die, then to suffer any other State of Punishment, between Death and Judgment; yet he is a very unreasonable Man, who does not think the Day of Judgment time enough to be condemned to Hell, and who does not think it Misery enough to fall under the Power of evil Spirits in the mean time: If God thinks this Punishment enough, methinks Sinners should; and those who cannot fear Hell at the distance of the Day of Judgment, will not fear Hell, tho' it were no farther off than Death: those who are not afraid of being tormented as Dives was, when they go out of these

Bodies will not fear Hell, though we al∣low Hell to be a State of more perfect Misery. I am sure Dives thought those Torments so great, that they were suffi∣cient to have made his Brethren true Pe∣nitents, had they known what they must suffer for their Sins, as soon as they die: and those who will not allow, that bad Men are immediately condemned to Hell, as soon as they die, yet must allow, that they may be tormented as Dives was: In short, if wicked Men do not drop in∣to Hell as soon as they die, yet they shall be condemned to Hell at the Day of Judgment, and in the intermediate State between Death and Judgment, shall suf∣fer all those unknown Miseries which are prepared for wicked Souls, till the Day of Judgment: and those who will not be perswaded by this, will live and die in their Sins, though you could convince them, that they shall drop into Hell as soon as they die.

SECT. II. That the Day of Iudgment is appointed.

HAving thus considered the State be∣tween Death and Judgment, let us now more strictly consider the Time of Judgment; and here are several things to be observed and explained:

• I. That the Day of Judgment is ap∣pointed: He hath appointed a day wherein he will judge the world.
• II. That this is a General Day for the Judgment of the whole World.
• III. That this Day of Judgment will be at the End of the World.

I. That the Day of Judgment is ap∣pointed: He hath appointed a day where∣in he will judge the world.

This is a matter of pure Revelation, and can be known no other way; for though we have great evidence from Rea∣son, that God will judge the World, yet to appoint a Day is a free Act of God's

Wisdom and Counsel, and this must be learnt from Revelation; and we cannot have a more express Revelation for any thing, than we have for this; for St. Paul tells us in plain words, that God hath ap∣pointed a Day to Judge the World: and our Saviour in express words several time refers to this Day, as appointed and deter∣mined by God: In that day many shal say unto me, Lord, Lord, have we not pro∣phesied in thy name? which refers to some certain Day, 7 Matth. 22. And the hour is coming, in the which all that are in their graves shall hear his voice, 5 John 28. And of that day and hour knoweth no man, no, not the angels of heaven, but my Father only, 24 Matth. 36. Which plainly signi∣fies, that the Day is determined and fix∣ed, because God knows when it shall be; that is, he knows when he has appointed it: and if it were not appointed, it had been no great wonder, that neither Men nor Angels know it.

Now this Consideration, that God hath appointed a Day, wherein he will judge the World, is not without its Use: For,

1st, This proves the Certainty of a Fu∣ture Judgement, that the Day of Judge∣ment is appointed: For we cannot think,

tha•• God would appoint a Day to judge the World, unless he absolutely resolved to judge it.

2ly, This answers the Objection against a Future Judgment from the long Delays of it: This St. Peter tells us, would be a great Objection in the last Days, or to∣wards the end of the World, 2 Pet. 3.3, 4. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the pro∣mise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation: That is, consider how old the World now is, and how long Mankind have been fright∣ned with the Fears of Judgment; many Ages and successive Generations have li∣ved in expectation of it, but it is not yet, nor any more signs of it, then when the World was first made; and since it has been so long expected to no purpose, it is time to despise such vain and groundless Fears.

This ought to be plainly and fully sta∣ted, for we live in the last Days, and have many of these Scoffers already among us:

1. But if GOD have appointed the D••y of Judgment, it is a very foolish Argument, to say, that he will not judge the World, because he has not done it yet, unless we could prove, that the Day appointed for Judgment is already past: God cannot be said to delay to judge the World, whe•• the time he has appointed for Judgment is not yet come; for to delay doing any thing, is not to do it in its proper season, when it is time to do it; or when we re∣solved and determined to do it: and there∣fore no Man can say, that God delays to judge the World, unless he could tell, wha•• Day God in his own infinite Wisdom ap∣pointed for Judgment. For,

2. That God appoints a long Day for Judgment, is no Argument, that he will not judge us.

Thus it was in the Destruction of the Old World, a great while before God brought that Universal Deluge on them, but it came at last, and swept them all a∣way; as St. Peter observes, For this they willingly were ignorant of,* 1.1 that by the word of God, the heavens were of old, and the earth standing out of the water, and in the water: whereby the world that then was, being overflow'd with water perished. This general Destruction of the Old World by

Water, is reason enough to believe God, when he threatens to destroy it again by Fire; For the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judge∣ment, and perdition of ungodly men, 5, 6, 7. It was a great while before God de∣stroyed the Old World; and though this second Destruction by Fire is deferred much longer, it will come in its appoint∣ed time.

3. For what seems a very long time to us, is not so to God, as the same A∣postle tells us, One day is with the Lord as a thousand years, and a thousand years as one day. God is not affected with the succession of Time, nor its lingring de∣lays; and therefore is not in hast to judge the World, before the World is ripe for Judgment; and when that is, he himself knows best.

For to appoint a Day to judge the World, is a Work of great Wisdom and Counsel: Before God judges the World, it is fit for him to display all the various Scenes of Wisdom, and Goodness, and Power, and Justice in the Government of the World; to exercise great Patience to∣wards Sinners, and to make the utmost Experiments to reform them, as St. Peter

tells us, The Lord is not slack concer••i•••• his promise, (as some men count slackness) but is patient to us-ward, not willing th•• any should perish, but that all should co•••• to repentance, v. 9.

4. When God finally judges the Worl••▪ he destroys this present Frame of Things as it follows in the next Verse, The day 〈◊〉〈◊〉 the Lord will come 〈◊〉〈◊〉 a thief in the night in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, and the earth also▪ and the works that are therein shall 〈◊〉〈◊〉 burnt up. Now it does not become •• wise and a good God, to be hasty in d••∣stroying a World that he has made.

And therefore to reconcile God's d••∣stroying the World with his Essential At∣tributes of Wisdom and Goodness, ther•• are two things necessary:

1st, The incorrigible Wickedness of Mankind. A wise Man will not imme∣diately pull down a House he has buil••▪ till he discovers some irreparable decay•• in it: thus God justifies his Destructio•• of the Old World from the Universal Corruption of Manners, and the incurable Wickedness of it: God saw the wickedne•••• of man that it was great upon the earth, a••••

that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will de∣stroy man, whom I have created, from the face of the earth, 6 Gen. 5, 6, 7. And this was the only reason, that could be given to justifie so universal a Destruction of Mankind, that they were universally wick∣ed, excepting one righteous Family, which God preserved: and it seems very prob∣able, that the general State of the World will be very wicked and corrupt before the final Destruction of the World by Fire; for we can conceive no other rea∣son, why God should finally destroy this World, but to put an end to the incurable Wickedness of Men. And this is the Ac∣count the Scripture gives us of it; we find every-where a deplorable Description of the Wickedness of the last Days; In the last days perillous times shall come: For men (that is, the generality of Man∣kind;) shall be lovers of their ownselves, covetous, boasters, proud, blasphemers, diso∣bedient to parents, unthankful, unholy, with∣out natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traytors, heady, high-minded,

lovers of pleasures more then lovers of God; having a form of godliness, but denying the power thereof, 2 Tim. 3.1, 2, 3, 4, 5. Thus St. Iude tells us, There shall be mockers i•• the last times, who should walk after their own ungodly lusts, v. 18. And St. Peter, as you heard, that in the last Days there shall be Scoffers, saying, Where is the pro∣mise of his coming? And our Saviour himself plainly intimates what an univer∣sal Decay there shall be of Piety and Faith, when he comes to judge the World, Nevertheless, when the Son of man cometh▪ shall he find faith on the earth, 18 Luke 8. Atheism and Infidelity shall greatly pre∣vail in the World before the Day of Judge∣ment: and by this as St. Iohn said long since, We know that is the last time. And this is one of the signs both of the De∣struction of Ierusalem, and of the Day of Judgment, Then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure to the end, the same shall be saved, 24 Matth. 10, 11, 12, 13.

And therefore the Destruction of this World by Fire, which is the Preparation

to the final Judgment, is represented as an immediate Vengeance on the wicked∣ness of that Generation of Men, who shall then be living on the Earth: though at the same time, the Dead shall be raised, and all ungodly men involved in the same ruin. The Lord Iesus shall be revealed from heaven with his mighty Angels in fla∣ming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Iesus Christ, 2 Thess. 1.8. And 10 Hebr. 27. it is called a fiery in∣dignation, which shall devour the Adver∣saries.

So that one thing God has regard to in appointing the day of Judgment, is not to destroy the World, till the wicked∣ness of Mankind is grown incurable, and past Remedy; and till this is the state of the World, how much wickedness soever there be in it, it is too soon, for a wise and good God to destroy the World he made: But there seems, 2. to be some∣thing more than this, to justifie the final destruction of the World; not only that the present race of Mankind is so univer∣sally corrupt, that they deserve to be uni∣versally destroyed, which was the case of the old World, wherein there was but one Righteous Family; but that Mankind is

thus incurably wicked after all the wise Methods of God's Grace and Providence to reform the World; for then it is time to put a final end to the state of this World, and to the farther propagation of Man∣kind on it, and to Summon all Men to Judgment to receive according to their Works.

This seems to be the reason why Noah's Flood did not put a final end to the World, and why God did not at that time call all Mankind to Judgment; because tho' the wickedness of that Generation of Men was so universal and so incurable, that it justified their universal destruction, yet God had new Methods of Grace, and hidden Treasures of Wisdom in reserve for the reforming the World; and there∣fore though he purged the Earth from its wicked Inhabitants, he did not think fit to put an end to the race of Men, but pre∣served Noah and his Sons in the Ark (which was the only Righteous Fa∣mily then living) to propagate a new Generation of Men, whom he would try with new Methods of Grace; the last and most admirable, and most effectual Me∣thod of Grace was reserved for the last Times; the Mysterious Incarnation of the Son of God, and the Power of Gospel-Grace.

And when this also shall have lost its effect, when Atheism and Infidelity, and all manner of Wickedness shall pre∣vail, when the Church it self shall be over-run with Heresies, Schisms, and a meer external form of Religion without the power of it; when Men shall walk after their own Lusts, when Faith shall fail, Iniquity abound, and the Lo•••• of many wax cold, then the end is at hand; God has then tryed what Mankind will prove, long enough, and it is time to put a period to this World, and to the race of Mankind, and call them all to Judgment: If what some learned Men teach be true, that the Letters, St. Iohn was commanded to write to the seven Churches of Asia, were Prophetick of the seven different states of the Christian Church, from the time of Christ till the end of the World, we find that the very last state of the Church, when Christ will spew her out of his mouth; that is, when he will put a final end to the Church on Earth, is re∣presented by the Church of Laodicea, 3 Revel. 14, &c. And to the Angel of the Church of the Laodiceans write, these things saith the Amen, the faithful and true wit∣ness, the beginning of the Creation of God: I know thy works, that thou art neither

cold nor hot; I would thou wert cold or hot; so then because thou art Lukewarm, and neither cold nor hot, I will spew thee out of my mouth. When a true Zeal and Concernment for the Faith and Practice of Christianity fails in the Church, and Atheism, and Infidelity, and all manner of Wickedness prevails in the World, these are ••resages of the near approach of a final Judgment.

Now if this be a fair and reasonable account of the destruction of the World, and a Future Judgment, we need not wonder, that God has appointed so late a day for it: seven or eight thousand Years is no long time for the duration of the World; especially when we have had such a terrible Example of God's Justice and Vengeance in the destruction of the old World already.

We have reason to believe, that this World should never have been destroyed, but for the incurable wickedness of Man∣kind; for nothing else can justifie the Wisdom and Goodness of God in destroy∣ing what he had made: God could have judged, and rewarded, or punished par∣ticular Men, without destroying the World; but when Mankind is grown uni∣versally and incurably wicked, it does not

become God to suffer this Earth to be an eternal Nursery of Atheists and Rebels a∣gainst the Majesty of Heaven; and this makes it necessary for God to destroy it; but then the Wisdom and Goodness of God requires that this should be done with great patience and long-suffering, and after the disappointment of all the wise Methods of his Grace in reforming the World; and then no Man can say that God has hitherto too long delayed the final Judgment; some thousand years is no long tryal to save the World, and Mankind, whom he hath made, from final destruction.

(1.) And therefore let no Man laugh at a future Judgment, and final destru∣ction of this World, as if it would never be, because it is not yet; God is in no hast to destroy the World, but when he sees it ripe for Destruction, that is the day he has appointed for Judgment: Such Scoffers as these are certain fore-runners of that day, and unless there be still a new Resurrection of true Faith and Piety, (which we hope for) it cannot be far off: how long soever such Men may think God delays, yet their Iudgment lingreth not, and their Damnation slumbereth not, 2 Peter 2.3. Let us all remember what

our Saviour tells us, If that evil servant shall say in his heart, my Lord delayeth his coming, and shall begin to smite his fellow∣servants, and to eat and drink with the drunken, the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not ware of, and shall cut him asunder, and shall appoint him his portion with the Hypocrites, there shall be weeping and gnashing of teeth, 24 Matth. 48.

It is no Argument that Judgment is a great way off, because Men are secure, and can laugh at the thoughts of it; for the more secure the World is, the nearer it is to Judgment: the very day that Judg∣ment shall overtake them, they shall least of all think of it, as it must needs be when the World shall be so over-run with Atheism and Infidelity; and therefore the day of Judgment is said to come like a thief in the night, that is suddenly, and by surprize, when we are asleep, and se∣cure, and least suspect it, 1 Thess. 5.2, 4. 2 Peter 3.10. As Christ threatens the Church of Sardis, 3 Revel. 3. If there∣fore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Thus 24 Matth. 37, &c. Christ tells us, that the

day of Judgment, or the coming of the Son of man, is like the days of Noah. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entred into the Ark, and knew not until the flood came and took them all away, so shall the coming of the Son of man be. The like we have 17 Luke 26, 27. to which he adds the destruction of Sodom; Likewise also it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they built, but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroy∣ed them all: even thus it shall be in the day, when the Son of man is revealed, 28, 29, 30.

(2.) This exactly agrees with what I have now discoursed, that God will not destroy the World, till the wickedness of Mankind is almost universal and incura∣ble; for if this be true, God cannot de∣stroy the World, till Men are secure and fearless of Judgment; that is, till they are such Atheists and Infidels, so immerst in sensual Pleasures, so given up to a Re∣probate sense, that they have no thoughts of God, and another World, nor any con∣cernment for a future Judgment.

Till the generality of Mankind are come to this secure state, they are not so hopeless, nor so outragiously, and irre••e∣verably wicked, as to provoke God to a final destruction of the World: a sense of God, and the fear of Judgment will re∣strain the wickedness of Mankind, and make them more modest and cautious, give check to their Vices, alarm and awa∣ken their Consciences whether they will or no; while this sense and belief is pre∣served in the World, there must be a great many good Men, and a great many more, who pretend to Piety and Vertue; and though there may be here and there an Atheist among them, this is not conside∣rable; this does not make the state of Mankind hopeless and desperate, and does not come up to the description of those times, when God will destroy and Judge the World.

And to observe this by the way, this is the true account why the Judgments of God in this World either upon private Persons or publick Societies, Kingdoms, and Nations, surprize Men, when they are most secure, and think least of Judgment; when as the Prophet Ieremy speaks, They cry peace, peace, when there is no peace, 6 Jer. 14. I need not tell you, that this

is not to take us at an advantage, as a weak Enemy sometimes does, who wants strength and power to hurt us, but upon a surprize; for no sinner, all the sinners of the World cannot resist God's Power, though they had never so much warning to make their defence.

Nor is it, that God takes so much plea∣sure in punishing us, and in executing his Judgments upon the World, that he will give us no warning of it, that we may not prevent it by a timely Repentance, and make our Peace with him; for he is infinitely good and merciful: he delights to do good, and to shew mercy, but Judg∣ment is his strange work; and he has suf∣ficiently denounced his Judgments against incorrigible sinners, if they would believe him, and take warning by it.

But the reason why the Judgments of God so often surprize Men in their Secu∣rity, while they are asleep, and dreaming of nothing but what is prosperous and hap∣py, of the return of Astroea and the Golden Age, is because their sins, which make them ripe for Judgment, and will not suf∣fer God to stay his hand any longer, have made them also secure: either they have sinned away all belief of God, and his Pro∣vidence, and a future Judgment; or have

sinned away the sense of those particular sins which they are guilty of; or to make themselves secure, they have, by the help of Enthusiasm and Superstition, reconci∣led the hopes of Heaven, and the sense of God's love and favour, with the practice of the most provoking Impieties: that is their love to sin has made them secure, and then there is little hope, that they will ever forsake their sins, and this makes them very fit to be the Examples of God's Justice and Displeasure.

And the same account is to be given of the day of Judgment: it will surprize Men as a Thief in the Night, not because they never heard that God would Judge the World; for God has sufficiently declared this, and given us timely notice to prepare for it; but Men will at that time have sinned away the belief of a God, and of a Judgment to come, or have laid this belief asleep with some intoxicating Su∣perstitions and Formalities; and this is so hopeless and irrecoverable a state, that it makes it time forGod to Judge the World.

(3.) And this may give some probable account, both why the day of Judgment is deferred so long, as some Men are apt to speak (though God knows, they have little reason to think it long, considering

what Account they are able to give, and what Sentence they are like to receive) and why the particular time of Judgment is concealed from us.

While the sense of Judgment continues in the World it must make a great many good Men, and restrain the Wickedness and Impiety of bad Men, and as you have heard, God will not destroy the World, while it is in an hopeful and recoverable state; but the long delay of Judgment (as Men are apt to call it) wears off the sense and belief of it, and then Men grow wicked without fear and restraint; and then it is time for God to judge the World.

Thus if God fixes and determines the Day of Judgment upon the foresight of such a general Impiety, as will deserve a final excision, God cannot reveal this to the World: For one would think it im∣possible, did the World know this before∣hand, but the Age of Judgment should be the most Devout and Religious Age, that ever had been from the beginning of the World; and then that would not be a fit time to destroy the World: and God could not fore-see it the properest time of Judgment.

It is abundantly sufficient, that God gives us all reasonable Evidence and Assu∣rance, that he will Judge the World: but there is no reason to tell us, at what par∣ticular time he will judge the World; nay, it is not fitting that we should know it.

Had Men known some thousand Years ago, how long the Day of Judgmen•• should be deferred, it had so much weak∣ned the Argument of a Future Judgment, by removing it a great way off, that the World might much better have deserved to be destroyed at any other time than in likelihood it would do, if Men certainly knew the time when the Day of Judg∣ment comes: and if the general belief of Judgment will not make us good Men, it is not fit that we should certainly know the time of Judgment; no more than that we should know the time of our Death, or be converted by a sight of Heaven or Hell.

God reserves this as a Secret in his own Breast, which neither Men nor An∣gels shall know, which is the best way to make the belief of a Future Judgment ef∣fectual upon all Ages of the World, espe∣cially since that express revelation which the Gospel has made of it. This Instru∣ction our Saviour himself gives us, that

since we know not the Day of Judgment, we should always watch, and be ready prepared for it. Watch therefore, for ye know not what hour your Lord doth come: But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up; therefore be ye also ready, for in such an hour as ye think not, the Son of man cometh, 24 Matth. 42, 43, 44. And if this was good Advice in our Saviour's days, it more nearly concerns us, on whom the end of the World is come.

(4.) There is one thing more I shall observe from this Discourse; not to be of∣fended, though you see Atheism and In∣fidelity prevail in the World, and the true Christian Faith begin to fail, and the love of many wax cold: thus it must be towards the end of the World, and if we now see the beginnings of it, it is no great won∣der.

This is indeed a great Temptation to Men, who are governed by Examples, to hear the first Principles of Religion called in Question, and the great Fundamental Articles of our Faith made Matter of Dis∣pute and Controversie; nay, the plainest Rules of Life ridiculed and exploded; but

if these things should not be, the World would never come to an end: God can∣not destroy a believing and righteous Na∣tion, much less a righteous World, a World of Believers and Saints. And if it be our Portion to fall into the dregs of Time, in∣to these last days, when there shall be Scof∣fers walking after their own ungodly Lusts, let us consider, that this is no more than was foretold; thus it must be towards the end of the World, and therefore this ought not to weaken the Credit of Reli∣gion, no more than the fulfilling of Pro∣phesies does: let us remember how Sacred this Faith has been for 1600 Years, how many Martyrs and Confessors it has had; how God has preserved it against all the Powers and Opposition of the World; how it has triumphed over Pagan Idola∣tries, and which is more than that, trium∣phed over the Lusts and Vices of the World, in the Exemplary Self-denial, Mor∣tification, and Divine and Heavenly Con∣versations of its Professors; and this I think is such an Argument of its Divinity, as may defend us against the Wit and Ral∣lery and Impudence of professed Atheists and Debauchees, who till of late, have themselves been the scorn and derision of Mankind.

SECT. III. The Day God has appointed, is a General Day of Iudgment.

II. THIS Day God has appointed is a General Day of Judgment, or a Day to Judge the whole World; all Man∣kind shall be summoned before the Tribu∣nal of Christ, and be tried and condemned, or acquitted in the general Assembly of Men and Angels.

What an amazing sight will this be! to see all Mankind start out of their Graves, and appear before their Judge: to have one view of the whole Race of Men, of all successive Generations from Adam to the end of the World. Such an Assembly as never was before, never will be till that day, and never will be after it: Could we look on as unconcerned Spectators at that day, what an Enter∣tainment would here be, only to see all Mankind together; all the Men of Name and Renown, whose Fame is recorded in Story; who have signalliz'd themselves in their several Ages by their Piety and Vertue, and Wisdom and Valour, or it may be by their Vices; but this will be no time to gratifie our Curiosity, when

we all meet to receive our final Doom.

It more concerns us at present to draw another Scene of things, and to imagine how differently Men will appear at the Day of Judgment, from what they do in this World. We shall see all Man∣kind together, rise with their own Bodies, just the same Men that they were, but yet quantum mutatus ab illo, they won't look altogether as they did; there will be some change in their Countenance, which will betray very different Passio••s, and give a very different Air and Aspect to them.

We may easily imagine, that Atheis••s and Infidels, who have disputed very Sub¦tilly and Philosophically against a God and Religion, and broke many a 〈◊〉〈◊〉 Jest upon Heaven and Hell, will be not a little amazed, when they shall see all their Philosophy confuted, and their Jests quite spoiled by the appearance of their Judge▪

What surprize and astonishment will then be seen in the looks of secure Sin∣ners, who never thought of Judgment; but reckoned themselves very safe by banishing the thoughts of it? as if God would not Judge them, unless they though•• of being judged.

The brave and the bold Sinners, who mocked at Fear, especially at the Fear of God, as a base and unmanly Passion, will not be able to conceal their Fears then; but even those mighty Hectors, the great Disturbers of Mankind, who carried Fear and Terrour in their Looks, and made the World tremble before them, will then stand trembling before their Judge, and call to the rocks and mountains to fall on them, and hide them from the wrath of the Lamb.

On the other hand, with what triumph will good Men lift up their Heads; the poor, the despised, the persecuted, the re∣proached, the vilified Worshippers of the Crucified Jesus, and the Disciples of the Cross: their Sorrows will then flie away like the Shades of Night, at the approach of the Sun, their Tears will be dried up, and we shall see nothing but secure Joy give Lustre and Brightness to their Looks.

We are extreamly imposed on by the present appearances of Things; Vice looks gay, and bold, and fearless in this World, and Vertue many times as mean and con∣temptible, as Injustice and Oppression can make it; that it would be of great use to us sometimes to remove the Scene from this World to the Day of Judgment;

when all Mankind shall appear together; the greatest Appearance that ever was, and therefore it is much more consider∣able, how we shall appear then, than how we appear in this World.

But the Enquiry here is, why GOD judges all the World at once, and sum∣mons all Mankind together to receive their final Sentence? Now that God will do so, is very plain; why he does it, he has not told us; but whoever wisely con∣siders this matter, will discover great and excellent ends which may be served by such a publick Judgment, and that may satisfie us, that there is great reason why God should do it; and these may be refer∣red to two general Heads: 1. With re∣spect to God himself. 2. With respect to Men, both good and bad Men.

I. With respect to God: And this uni∣versal Judgment greatly tends to advance the Divine Name and Glory:

1. As I hinted to you before, this will justifie the Divine Providence, and display all the various Wisdom, and expound and unriddle all the secret Mysteries of it: when God comes to judge the World, i•• is to justifie himself, as well as to judge Men; for what St. Paul says, is most pro∣perly

applicable to the last Judgment, Let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged, 3 Rom. 4. And St. Iude makes this one great end of the last Judge∣ment, The Lord shall come with ten thou∣sands of his saints, to execute judgment up∣on all, to convince all that are ungodly a∣mong them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him, Jude 14, 15. How many such hard Speeches do we daily hear against the Divine Providence; and how hard are good Men, who know but little of the matter, put to it to answer the Cavils and Reproaches of Atheists and Infidels; we can indeed say enough in ge∣neral to vindicate the Divine Wisdom, and Justice, and Goodness; but there are a thousand particular Cases which seem ve∣ry hard, which we can say nothing to, because we know nothing of them.

But when all the World shall be sum∣moned before God's Tribunal, all the Ages and Generations of Men, we shall then have a perfect History of Providence, and that will expound the Reasons of Things, which are now obscure: when we shall

hear how every particular Man, every Age and Generation of Men, every Coun∣try and Nation, have behaved them∣selves, and how God dealt with them; what Talents they were entrusted with, and what Account they give; then all Mouths will be stopped, and the whole World will become guilty before God, 3 Rom. 19. Then we shall see an entire Chain of Providences, and all the various and intricate Turnings of the Divine Wis∣dom in its different Forms and Admini∣strations, but still within the Sphere and Circle of Justice and Goodness. How shall we then admire God, when we shall see all these wonderful and curious Scenes unfolded; when we shall observe the gra∣dual and regular Advances of Goodness in the several Ages of the World, proporti∣oned to the Wants and Capacities of Men, till it came to the full Maturity and Per∣fection of Gospel-Grace: what a delight∣ful Prospect will this be to good Men! how will it enlarge their Knowledge! en∣crease their Wonder! inflame their Devo∣tions! How will it confound bad Men, e∣specially all the prophane Scoffers at God and his Providence; how will this aggra∣vate and encrease their Torments, that they will be forced to admire and justifie God

in their own Damnation, which must turn all their rage and fury upon themselves.

This is reason enough why God should judge the World all together, to justifie himself to all his Creatures, and to make a glorious Discovery of all the Wonders and Mysteries of his Grace and Provi∣dence: good Men see enough at present to admire and praise God; but now as St. Paul tells us, We know in part, and we prophesie in part: but when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known, 1 Cor. 13.9, 10, 11, 12. The Divine Wis∣dom will never appear so glorious as at the Day of Judgment, because it will ne∣ver be so perfectly known as then, when he shall come to be glorified in his saints, and admired in all them that believe, 2 Thess. 1.10. What good Man would not long to see that blessed Day, which will perfect his Soul with the Knowledge, and Love, and Admiration of God; and give him such clear raised and divine Thoughts

and Passions, as are fit for Heaven and the immediate Presence of God, whither he is a going: what wise Man will not re∣selve to be very good, that at that Day he may see the Glory of God with out Terrour and Astonishment; with all those Raptures and Extasies with which such new and bright Appearances of the Divine Wisdom will fill the Soul.

2. God summons all Mankind toge∣ther to Judgment, that Men and Angels may be Witnesses of his equal and impar∣tial Justice. We are all equally God's Creatures, the Rich and the Poor, the Honourable and the Vile, and the Prince and the Subject are alike to him; and Justice requires, that they should be alike; that the just Judge of the World should respect no Man's Person in Judgment: Now there is no such way to convince all the World, that God is an equal and im∣partial, that is, a very just and righteous Judge, as to judge all the World together; for then they themselves may see whether God be partial or not.

But there is a great deal more I mean by this; for the Providence of God in this World is very liable to the Charge of Partiality; that he has not an equal Regard to all his Creatures; I do not

mean with reference to their Fortune and Station in this World, that some are Rich, others Poor, some Princes and Nobles en∣trusted with great Powers, others Sub∣jects, and exposed to the Wills and Lusts of Princes, for this is more easily account∣ed for, such different Ranks of Men being necessary to good Order and Govern∣ment in the World; but I mean with re∣spect to their Souls, and their eternal State; that God has not taken equal care to Instruct all Mankind in their Duty, to acquaint them with the Danger of Sin, and the Rewards and Punishments of the next Life, and the Certainty of a Future Judgment; and this is too visible to be denied.

God suffered Mankind to fall into Ido∣latry, and when they had corrupted their Natural Notions of Good and Evil, sent no Prophet among them to Instruct them better; and when after some Ages, he called Abraham out of Vr of the Chal∣dees, and having tried his Faith and Obe∣dience, entred into Covenant with him; yet he confined his Covenant to his Po∣sterity, whom he chose for his peculiar People, and took no visible care of the rest of the World; and though this was a great Priviledge of Israel, above the rest

of Mankind; yet the Mosaical Law was but a weak and imperfect Dispensation, but a Childish Pedagogie, and the Iewish Church but in the State of Servants, or of an Heir under Age.

And though God did at last send Christ into the World to make a perfect Reve∣lation of his Will, yet it was towards the end of the World; and what a wonderful difference has this made between those who enjoy the Light of the Gospel, and the rest of Mankind; as if they had not all the same Maker, or were not equally his Creatures: and yet how little a part of the World is there still, which have the Gospel preached to them; and how much less, which have it sincerely preached!

The Justice of God, I confess, cannot be impeached upon this account, for God was not wanting to any of them in what was necessary: he made them reasonable and understanding Creatures, gave them sufficient Natural Evidence of his own Be∣ing and Providence; and the Natural No∣tices of Good and Evil, and the Natural Expectations of Rewards and Punishments, which St. Paul tells us is enough to render hem inexcusable; That the invisible things of God, from the creation of the world, are known by the things that are seen, e∣ven

his eternal power and god-head, so that they are without excuse, 1 Rom. 20. and what is more than this, is pure Grace, which God may give or deny, when and where he pleases: Nor is the Goodness of God, and Care of his Creatures to be blamed upon this score, for in every Age he did what was wise and fit to be done; for the several Ages of the World, re∣quired different Dispensations of Grace, and in the fulness of Time, when the World was prepared for it, he sent his Son. But yet we must confess, that God has done more for Iews than he did for Heathens, and more for Christians than he did for either: which is an Objection that troubles the Minds even of some good Men, who do not thoroughly con∣sider things, and darkens and obscures their Notions of the Divine Goodness.

And when all the World is met toge∣ther to Judgment, it seems at first view to be a very plausible Objection, that God has not dealt equally with them all, especially when their eternal State de∣pended on it; and the want of those Means of Grace, which God afforded o∣thers, though he owed them to neither, made no less a difference between them, then Heaven and Hell.

This indeed is a very great Difficulty, but I doubt not, but the equal Justice of the last Judgment will answer it; for o∣therwise I cannot imagine, that God would summon all the World togther before his Tribunal, if he did not intend to deal e∣qually by all: The last Judgment will not be over-ruled by Power and Sove∣raign Prerogative, for that removes no Objections, but onely silences them; whereas God at the last Day will justifie himself, as well as judge the World; and therefore whatever difference and variety there has been in the external Admini∣stration of his Grace; the final Judgment shall be very equal; and he will appeal to Men and Angels for the Equality, as well as Justice of it.

How God will bring all these Uneven∣nesses of his Grace and Providence to an Equality, is hard for us to say, but yet we know there are some possible ways of doing it: To make great Abatements and Allowances for invincible Ignorance and Mistake, for the Faults and Miscarriages of Education, for the Wickedness and Cor∣ruption of the Age, wherein Men live, and for want of the Means of Grace and Knowledge; and to exact Improvements proportionable to our Receits, and to

those greater Advantages we enjoy, and to encrease and lessen Rewards and Pu∣nishments by these Measures, will bring Men pretty near an equal Level, accord∣ing to our Saviour's Rule, That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is gi∣ven, of him shall be much required: and to whom men have committed much, of him they will ask the more, 12 Luke 47, 48. So much are those Nominal Christians mistaken, who are so far from thinking, that God expects more from them, then from ignorant Heathens that they hope to escape with those Vices, for which they themselves think fit that Heathens should be damned: No, Beloved, God will judge all the World together; and that is a De∣monstration to me, that he will be very equal in his Justice; and then he must de∣mand more from Christians, than from Hea∣thens, because we have received more.

3. A General Judgment is most for the Glory of God in punishing bad Men, and rewarding the good: When a whole World of Sinners stand trembling before God's

Tribunal, and receive their final Doom and Sentence from his Mouth, this is a more visible Triumph of his Justice, then had they all silently dropt into Hell, as they went out of this World, and we had heared no more of them to Eternity. The Wisdom of all Governments has taught them the Necessity of publick Ex∣ecutions; and when God would make himself known in the World, he executes some publick and visible Judgments, which may command our Notice and Obser∣vance: Thus he did, when he spared Pharaoh from the destruction of those numerous Plagues he sent on AEgypt, and reserved him for a more glorious Execution, when he overthrew him, and all his Host in the Red Sea: Thus he did, when he sent Fire from Heaven to de∣stroy Sodom and Gomorrah; and in nu∣merous other instances: These terrible Executions indeed are intended by God as publick Warnings to the World, to teach Men to fear God, and reverence his Power and Justice, and prevent their own Ruin by a timely Repentance; now this end they cannot serve in the other World; when the Devil and his Angels, and all bad Men are involved in the same Ruin, and there are no Sinners left to take

warning, and to learn Righteousness by it: but Saints and Angels are Spectators and Witnesses of the Vengeance, and a∣dore and praise the righteous Judge of the World; and Devils and all wicked Men see and feel it too, and tremble and flie before him, are forced to confess his Power and Glory, though with anguish and despair. This is a glorious and vi∣sible Triumph over all his Enemies, and all the Powers of Darkness.

And how glorious is God in his Saints, when he publickly rewards their Faith and Patience, their Obedience and Suffer∣ings for his Name sake; when in the sight of all the World he cloths them with pure Light, and receives them into his E∣ternal Kingdom; the Glory of God is the publick Manifestation of his Justice and Goodness and Power; now there cannot be a more unquestionable Demonstration of the inflexible Justice of God, then the final Destruction of the Devil and his An∣gels, and all wicked Men; there cannot be a more glorious Manifestation of the Goodness of God, then in the final Re∣wards of Piety and Vertue; and nothing can be more publick and visible, than that which is done before all the World. And this makes it reasonable for God to

summon all the World before his Tribu∣nal, to make himself visibly glorious to all his Creatures.

God has been greatly dishonoured in the World; some have denied his Being and Providence, others have set up Rival and Opposite Gods, and given his Wor∣ship to Devils, to dead Men, to Wood and Stone, nay, to the vilest and most con∣temptible Creatures; others have framed very unworthy Notions of God, and cloth∣ed him with their own Weaknesses and Passions, made him either a Tyrant and a Devil, or such a tame, easie, fond Being, as Men may make bold with without danger; others prophane his Name, cor∣rupt his Worship, or neglect and despise it; some think themselves too big to serve God, others too little to be observed by him; some ridicule his Laws, others take no notice of them; and there are very few who are sincere Worshippers of him, and acknowledge and submit to his Au∣thority and Power; and when God has been so much dishonoured in the World, I think it is very fit, that when he judges the World, he should vindicate his own Glory, make it publick and visible, and force all his Creatures to own and con∣fess it; and the most effectual way to do

this, is by summoning all Mankind before him, and judging them according to their Works. Thus we see what reason there is, with respect to God, why he should not judge Men singly, and send them pri∣vately and silently to Heaven or Hell, but appoint a general Day of Judgment.

II. There is great reason for this too, with respect to Men, both to good and to bad Men; for this is part of the Re∣ward of Vertue, and of the Punishment of Vice.

Many good Men have been used with the utmost Contempt and Scorn; if they cannot comply with their Company, and do as their Neighbours do; if they boggle at popular and fashionable Vices; they are gazed on as so many Comets and Prodi∣gies, and would be contented to be gazed on, were they as far out of the reach of danger too, as those Meteors are; some call them Fools, others Knaves and Hy∣pocrites, and treat them accordingly: and is it not fit that God should vindicate these Men, who have suffered Infamy and Reproach for his sake; that he should publickly own them, applaud and reward their Vertue: And what a glorious Vin∣dication is this, if we can but have pati∣ence

to expect it: what a little contem∣ptible Scene is this World, nay, this little Corner of the World where we live; for whether we be praised or reproached, it is likely we are never heard of out of the Parish and Neighbourhood, or City, o•• Kingdom, where we live; and can't we be contented to let a whole Parish, or Ci∣ty, or Kingdom despise us, to be publick∣ly owned by God in the General Assemb∣ly of Men and Angels.

Good Men do a great many good acti∣ons privately, which few or none are con∣scious to, but God and themselves, and therefore they lose the Praise which is due to such secret Vertues in this World; but our Saviour has promised, that such Men shall have praise of God, that if we Pray, and Fast, and give Alms in secret, Our F••∣ther which seeth in secret shall reward 〈◊〉〈◊〉 openly, 6 Matth. And this is a great en∣couragement to the practice of the mo•••• secret Vertues, that we shall be openly to∣warded for them.

Good Men are many times great Suf∣ferers in this World, are not only re∣proached, but persecuted, lose their E∣states, their Liberties, their Lives, fo•• Christ's sake; and though God has strict∣ly forbid them to avenge themselves, yet

he will execute Vengeance on their Ene∣mies, and do it publickly, and make them the Spectators and Witnesses of it.

On the other hand, Wickedness is ma∣ny times very glorious and triumphant in this World, is so far from suffering Shame, which is the just Reward of it, that it is applauded and courted; and the greatest Prodigies of Wickedness are a∣dored for their prosperous Villanies; but yet Shame is the just Reward of Sin, and it must have it at one time or other, and nothing can more effectually cast Shame and Contempt upon Sinners, then a Ge∣neral Judgment, when they shall be pub∣lickly arraigned and condemned in the great Assembly of Men and Angels: This will confound the most glorious Sinner, who never blushed before; for though while bad Men are supported with Pow∣er, or are the most numerous Party, and can out Vote and out Laugh the rest of the World, they can secure themselves a∣gainst the sence of Shame; yet when they appear before such a Judge, and have their Villanies exposed to all the World; when they are stript of their Riches, and Honours, and Power, and see all their Ad∣mirers and Companions past Laughing and Flattery, and themselves despised and

scorned by God and his holy Saints and Angels, and condemned to everlasting Miseries, it will then be impossible for them any longer to glory in their Shame; Confusion will then cover their Faces▪ and it would be thought very mercif••l to be damned privately without seeing their Judge, and being exposed to publick Scorn and Censure.

Thus there are a great many wicked things done privately, and concealed from the Eyes of Men, and many times gilde•• over with a form and counterfeit appear∣ance of Religion; and such secret Villai•• not only escape publick Shame, but 〈◊〉〈◊〉 thought very extraordinary Men, and great Saints: now it is very fitting, that such Men also should have their Masqu•• and Disguise taken off, and be exposed to the View of the World just as they are; and this God will do in that Day, whe•• he will judge the Secrets of Mens Hearts▪ and bring to light the hidden Works o•• Darkness: And then what will it ava•••• them to pass for Saints in this World when at the Day of Judgment, they shal•• be known, and be doubly scorned, bot•• for their Wickedness, and for their Hy∣pocrisie.

What a severe Aggravation will it be of the Condemnation of the Wicked, to see good Men, whom they despised and per∣secuted, whose Lives they thought Folly and Madness, now owned and rewarded by God; as our Saviour speaks, To see them come from the East and from the West, from the North and from the South, and sit down with Abraham, Isaac, and Ia∣cob, in the kingdom of God, and themselves s••ut out. This will be a confounding Sight at that Day, and as little as such Men now value Heaven, to see the bright and dazling Crowns of those blessed Saints, will pierce their Souls, and wound them to Eternity.

This justifies the Wisdom of God in ap∣pointing a general Day of Judgment to reward good Men, and to condemn the wicked: but there is one good natured Objection against this, which respects good Men; for there are few good Men, but may have some very wicked Relati∣ons, who yet are very dear to them; and how can they bear to be Witnesses of their final Condemnation; to hear that Sentence pronounced on them, Go ye cur∣sed into everlasting fire; prepared for the Devil and his angels. We tremble at the thoughts of it now; and one would think

it should over-cast the Glory of that Day to such blessed Saints, to see such a ter∣rible Execution upon those who were so dear to them: but this is such a Mistake as the Sadduces Objection against the Resurrection, concerning the woman who had had seven husbands, whose wife she should be of the seven at the resurrection, for they all had her: but our Saviour told them, at the resurrection they neither mar∣ry,* 1.2 nor are given in marriage, but are as the angels of God in heaven: Thus it is here; those natural Affections and Passi∣ons which are of so great use in this World, and make us so nearly concern∣ed for Children, and other Relations, are not the Measures of our Kindness, and Friendship, and Concernment in the o∣ther World; they are necessary here ma∣ny times to supply the place of Reason and Vertue, and to prompt us to do those good Offices by the impatience and un∣easiness of a Passion, which the generali∣ty of Mankind would not do from wiser Principles: but the end of these Passions is served in this World, and there is no occasion for them in the next; and there∣fore we shall feel no uneasiness or disturb∣ance from them: good Men will have no Friends, no Relations in the other World,

but those who are truly good, who are Members of the same Mystical Body of Christ, the Children of God, and Heirs of the same Happiness and Glory.

To conclude, I shall only observe this farther, How vain it is for bad Men to hope to defend themselves from Shame and Punishment, by their Numbers; they may, I confess, do it in this World, when they have to deal with Men, tho' when God comes to judge them even in this World, the most powerful Combinations of Sinners are but like Chaff before the Wind: But if ever Numbers would do, it would be at the Day of Judgment, when the Devil and his Angels, and all bad Men shall be summoned together; and if they cannot then defend themselves when their whole Force is united, but stand as Cri∣minals before their Judge, and receive their Sentence from him; it becomes us to fear and tremble before that powerful Judge, who has all Nature at his com∣mand, and all Devils and wicked Men in Chains, and with the Word of his Mouth can condemn them to Eternal Torments.

SECT. IV. The Day of Iudgment is at the End of the World.

III. THe Day of Judgment is at the End of the World: That it will be so, and the Reasons why it will be so, are very plain, from what I have already discoursed: our Saviour tells us, that it is at the end of the World, when the Angels shall separate between the Wheat and the Tares, which grew in the same Field, between the good and the bad Fish, which were taken in the same Net, 13 Matth. It is in the Evening of the World, when the Lord comes to reckon with his Servants, and to reward those who have laboured in his Vine∣yard, 20 Matth. for when Christ comes to Judgment, this World shall be set on fire, and this present visible Frame of Things shall be dissolved, as St. Peter tells us, 2 Pet. 3.10, 11, 12. Upon which ac∣count Christ is said to come in flaming Fire, of which more hereafter: and if God will judge all Mankind together, the Day of Judgment must be at the end of the World.

But besides this, it seems very reasona∣ble and congruous, that the final Judge∣ment, and the End of the World should come together; or that when God final∣ly Judges all Mankind, he shall put an end to this habitable Earth.

For this Earth was made for the Habi∣tation of Man, and all things in it for his use and delight, and therefore it receives its Fate and Destiny with Man too.

Paradise was the Habitation of innocent Man, and had Man continued Innocent, and Peopled the World with an innocent and holy Race, the whole World must have been a Paradise; but when Man had sinned, and had no Right to so easie and happy a Life, the Ground was cursed for his sake, 3 Gen. 17, 18, 19. Cursed be the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. Thorns and thistles shall it bring forth to thee: and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat thy bread, till thou return unto the ground.

When all Flesh had corrupted their ways, excepting Noah and his Family, God destroyed the Old World with its wicked Inhabitants: and to this day, be∣sides that Original Curse which still rests upon the Earth, Nature suffers for the Sins

of Man, and revives and flourishes again, as he returns to his Duty: He turneth rivers into a wilderness▪ and the water∣springs into dry ground: a fruitful land into barrenness, for the wickedness of them that dwell therein. And on the other hand, He turneth the wilderness into a standing water, and dry ground into wa∣ter springs. And there he maketh the hun∣gry to dwell, that they may prepare a ci∣ty for habitation, 107 Psal. 33, 34, 35, 36.

It were easie to Harangue here, and de∣scribe the Ruines and Desolations which the Judgments of God have brought up∣on the most flourishing Countries, for the Sins of the Inhabitants, Famine, and Pe∣stilence, and Sword: The Sword which carries all other Judgments along with it; but God knows, we live in an Age where∣in there is no need of haranguing about it; this is seen, and felt, and heard every day; such Miseries as are beyond the De∣scription of the most Eloquent Tongue or Pen: God grant we may only hear of them; that we may take warning by what others suffer, and appease the Wrath of God by a timely Repentance.

Now for the same reason, when God Judges all Mankind, he will put an end to

this present state of Things; when Man, for whom this Earth was framed, shall dwell no longer on it, but all good Men shall be received into Heaven, and all bad Men condemned to Hell, this World has lasted as long as it was made for, and must now be cast into a new Mould and Frame.

For so indeed the Scripture represents it, not that this World shall be destroyed, but that it shall be new made; that as the whole Creation is made subject to Vanity by Adam's Curse, so it shall be redeemed from Vanity and Corruption too, when Man is. It shall be purged by Fire, and a new incorruptible World shall spring out of its Ashes: 8 Rom. 19, 20, 21, 22. For the earnest expectation of the creature (which must signifie this visible Creation,) waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope: Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God: (Or when the Sons and Children of God shall be delivered from Corruption.) For we know the whole creation groaneth, and travelleth in pain until now. And thus St. Peter tells us, That at the last Judge∣ment

this World shall be destroyed with Fire; Nevertheless we, according to his pro∣mise, look for new heavens, and a new earth, wherein dwelleth righteousness, 2 Pet. 1 •••• where St. Peter refers to the Prophesy of Isaiah 65.17. For behold, I create new hea∣vens, and a new earth: and the former shall not be remembred, nor come into mind. Which St. Peter understands in a literal sence, not meerly of a more prosperous state of Things in this World.

And thus St. Iohn, as the Conclusion of his Revelations, immediately after his Ac∣count of the last Judgment, gives us a Description of this new Heaven and new Earth, 21 Rev. 1, &c. And I saw a new heaven, and a new earth: for the first heaven and the first earth were passed a∣way; and there was no more sea. And I Iohn saw the holy city, new Ierusalem, com∣ing down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, say∣ing, The tabernacle of God is with men, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former

things are passed away. And the rest of that Book is spent in describing the Glory of the Great City, the Holy Ie∣rusalem, the River of the Water of Life, proceeding from the Throne of God, and of the Lamb, and the Tree of Life, which bore twelve manner of Fruits.

These are great Mysteries, which we cannot perfectly understand yet, especial∣ly what St. Iohn says about the new Ie∣rusalem's coming down from Heaven, to take up its Seat and Habitation on this new Earth, that there is the Throne of God, and of the Lamb, where God dwells, and which he enlightens with his Pre∣sence, and from whence he drives away Death, and Sorrow, and Pain, which seems to signifie, that as the old Heavens and old Earth are destroyed by Fire, in Ven∣geance on its wicked Inhabitants, so this new Heaven and new Earth which God makes after the Destruction of the old, is the Seat of the Blessed, after their Resur∣rection from the Dead; which, I confess, I know not how to understand.

But this gives a plain account why the final Judgment, when good Men shall re∣ceive their final Reward, shall not be till the end of the World, because this old World must be destroyed before GOD

makes those new Heavens and new Earth: The final Destruction of bad Men will be∣gin with the Destruction of this old World▪ and the Rewards and Happiness of good Men shall be consummated in the new World, whatever that be, where they shall dwell for ever in the immediate Presence of God, and of the Lamb.

Now that God defers the Day of Judg∣ment to the end of the World, May, 1. convince us of God's great Patience and Long-suffering towards Sinners; for he forbears their Execution as long as he can forbear destroying the World, and that we may be sure is as long as Wisdom and Justice will permit: To destroy a World is a Work of as great Wisdom and Coun∣sel, as to make one; nay, the Divine Goodness will easily justifie the making of a World at any time; for no time is unfit to exercise such acts of Goodness, as will justifie themselves; but for God to de∣stroy the World, which he has made, with∣out great necessity for it, reflects upon his Wisdom and Goodness in making it: The wise Maker of the World can have no in∣clination to destroy it; and though the Justice of Providence may require some more hasty Executions to maintain good Order and Government, and to give check

to Vice, yet the final Destruction of the World requires all wise Delays; and Sin∣ners can expect no more of God, than to defer their final Sentence, as long as he can defer the end of the World. It is great pitty that such Goodness and Pa∣tience should be so monstrously abused; that Men should harden themselves in sin, and conclude, that God will not judge the World, because he is so unwilling to de∣stroy it; but this will justifie the Severi∣ty of the last Judgment, that it is not the Effect of a hasty and sudden Fury, but of mature Counsel; that God did not want Goodness to spare Sinners, as long as Wis∣dom and Justice could spare them. To be slow to execute Judgment, is as essen∣tial to Goodness, as it is to Justice, at last to punish: and to conclude that God will not punish at all, because he is patient and delays to punish, is to prove, that God cannot be just, because he is good.

2. That God destroys the World when he judges it, is an undeniable Proof of the Severity of the last Judgment; for what a terrible Vengeance is that, which fires the World, and dissolves this present Frame of Nature; this is a fiery indignation in∣deed to devour the Adversary, 10 Heb. 27. when bad Men and wicked Spirits

shall be encompassed with Flames and Smoke without any possibility to escape; for whether can they flie out of a fired World? when the heavens shall pass away with a great noise, and the elements shall melt with ••ervent heat; the earth also, and all that is therein shall be burnt up.

There are a great many brave Sinners, who mock at Fear, and harden themselves against Hell itself; but if they can be se∣rious but for some few Minutes, let them imagine all the World on fire about them; the Heavens covered with thick Darkness, and the whole Earth but one Vulcano, one AEtna, or Vesuvius Vomiting up Ri∣vers of Burning Sulphur, and themselves plunged in the midst of it; let them try how they can bear this Thought, before they laugh at Hell; for this will certainly be the State of Sinners at the Day of Judgment, and should not this make us fear and tremble before that great and powerful Judge? Who knoweth the power of his wrath? who can live with de∣vouring fire? who can dwell with everlast∣ing burnings?

What an irresistible Judge is he who can destroy the World, and all Sinners with it: the World, that was their God, and now will be their Funeral Pile; ac∣cording

to the Fate of some Heathen Ido∣laters, they shall be sacrificed to their own God, and tormented in the Embra∣ces of a burning Idol.

The Destruction of the World gives a terrible Pomp and Solemnity to the last Judgment: it will astonish bad Men, and break their stout Hearts to see the World in Flames; it will convince them to pur∣pose, that God is come to judge them, and that he is very severe and terrible in his Judgments: Who can describe the Horrours, and Agonies, and Consternati∣on of that Day! Cast your thoughts back a little upon that terrible Day, when you saw London on Fire; when you saw your Houses and Treasure all vanish into Dust and Smoke; What did you think then of the Power and Justice of God? And yet this was no more than a little Boan-fire, compared with the Universal Conflagra∣tion; though you could not save your Houses, and Furniture, and Treasure, from its Rage and Fury, yet there was room left for your own Escape; and if this were so amazing a Sight, as all of you, who saw it, cannot but confess it was, what will it be to see the whole World on Fire, and yourselves incompassed in the Flames of 〈◊〉〈◊〉! to see all those tempting Objects, all

the Instruments of your Pleasures, all the Riches and Glory of the World, which were the Fuel of your Lusts, now turned into a devouring Fire to torment you, to expiate those Flames they kindled in your Souls by sensible and material Flames: Who would make this World his Portion and Inheritance, who considers the end of it? It looks charmingly indeed at pre∣sent, it invites and caresses, and lays Baits and Snares for us; but if we will have the World for our Portion, it must be our Portion too at the Day of Judgment: and consider how you shall like its Courtship when it incircles you with Flames, and Smoke, and Darkness; those who choose this World for their Portion, can never remove out of it, and therefore must be contented to share Fortunes with it, to smile when it smiles, and to burn when it burns.

With what Triumph will good Men at that Day, see themselves out of the reach of a burning World! They betimes made their Escape out of this World, as fore∣seeing its approaching Ruin; they were not of the World while they lived in it, but disintangled their Affections from this World, while their Bodies were confined below: And such Divine Souls, whose

Conversation was in Heaven, as soon as they get loose from these Bodies, ascend far above this Sphere of Corruption, out of danger either of being tempted, or be∣ing hurt by this World.

With what Triumph will they behold God erect a new World for them to in∣habite; create a new Heaven and new Earth, where he will place his Throne and Tabernacle, and dwell among them, and be their God!

What bad Man can hear these things without Terrour and Amazement? What good Man does not long for this happy Day, for this Marriage of the Lamb? when the new Ierusalem shall come down from God out of heaven, prepared as a bride adorned for her husband, 21 Revel. 2.

3. That the Day of Judgment is at the end of the World, proves that this Judg∣ment is final and irreversible, because this present state of Things is come to an end; and as this puts a final Conclusion to this World, so to all accounts relating to it: This World is a changeable Scene, but the next World is eternal; and therefore as good and bad Men are disposed of in the next World, they must continue for ever. This World will be destroyed, and

therefore bad Men can never return in∣to it again, to act over a new part, and to correct the Sins and Follies of their former Lives, as Origen conceived they should, after a long time of Punishment, when the fleshly Principle is thorough∣ly subdued by the Torments they have suffered: Which Opinion, how much mercy and good nature soever there may be in it, has not the least countenance from Scripture, nor any foundation that I know of in Reason; when the World where they lived, and where they sinned, is at an end, I think there is an end also of their acting any new part in it.

And that new World, where good Men shall dwell in the immediate Presence of God, shall last for ever; there is no death, no pain, no crying, for there can be no sin there; there is no Devil, no World to tempt, and nothing within to be tempt∣ed; they enter clean and pure into that holy Place, and the immediate Sight and Presence of God will eternally keep them so. Had we no positive Revelation of the Eternity of Rewards and Punishments, it were yet reasonable to conclude, that if the Day of Judgment put an end to this World, without putting an end to good or bad Men, but only translating

them to a new state of Happiness or Mi∣sery, that their Happiness or Misery must last as long as that new State does, and their Sentence can never be reversed with∣out a new Day of Judgment: and there∣fore if this be the last and final Judgment, good and bad Men must then enter up∣on an unalterable and eternal State of Hap∣piness or Misery; and this is the most comfortable and most terrible Considera∣tion of all.

How will the Souls of good Men re∣joyce in God their Saviour, when they shall see themselves possest of an eternal and unchangeable Happiness! when this mutable Scene is vanished, and they have an abiding City, whose Builder and Ma∣ker is God; when they can look forward to Eternity without fearing Death, or a∣ny Change or Diminution of their Hap∣piness, which may encrease to Eternity, and be always new and fresh, but can never admit of any interruption or al∣lay.

But I will not pretend to describe the Confusion, the Distraction, the Raging Despair of those wretched Sinners who shall be condemned to Everlasting Fire; who see an end of all their Happiness, and but the beginning of their Miseries in a

Fired World: our Thoughts cannot reach this now, we have no Passions yet big e∣nough for such a Misery; Eternal Tor∣ment! Blessed JESU, have Mercy up∣on us! and let the present Fear and Dread of it preserve us from ever knowing what it means.

If you should ask me, When the end of the World, and the Day of Judgment will come; I must confess to you, I do not know; for our Saviour has before told us, Of that day and hour knoweth no man, not the angels in heaven, nor the Son, but the Father only. That we are not con∣cerned to know when this shall be, nay, that God has very wise Reasons to conceal this from us, I have shewed you before: I shall now add, 1. That it is not likely to be yet. 2. That how long soever it be delayed, we have great reason at present to provide for it. Especially, 3. when we are sure that the time now hastens, af∣ter so long an expectation of it.

I. That it is not likely to be yet: In St. Paul's time some Christians were in great apprehension, that the Day of Judg∣ment was near, and it seems were in a terrible Fright about it: but the Apostle thought fit to correct this Mistake, and

that with some Earnestness, as if it were a Mistake of ill consequence; and so in∣deed it might have proved, if not to them, yet to those who followed; who observing their Mistake about the Day of Judgment confuted, as all such Mistake are, by the Event, might have conclud∣ed, that the whole was a Mistake, and that there should be no Day of Judgment, be∣cause it did not come when it was expect∣ed; and therefore the Apostle thought fit to warn them against it: Now we beseech you, brethren, by the coming of our Lord Iesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand, 2 Thess. 2.1, 2.

And to satisfie them in this, he does not undertake to tell them when the Day of Judgment shall be, for that he did not know, but only tells them, That there must come a falling away first, and that man of sin be revealed, the son of perdition: who opposeth and exalteth himself above all that is called God. And this Man of Sin not being then revealed, it was plain, that the Day of Judgment could not so sudden∣ly come as they expected: And now we

find by Story, that it was some Ages af∣ter this, before the Man of Sin was reveal∣ed.

After this St. Iohn wrote his Book of the Revelations, and did we thoroughly understand that, though we should not certainly know the precise time of Judg∣ment, yet we should know how many things are still to be done before the Day of Judgment, for that contains an entire Prophesy of the Christian Church, from the beginning of it to the end of the World. And though I will not pretend to under∣stand those Mysteries, especially what is there called the thousand Years Reign of Christ upon the Earth, which, whatever it signifie, seems to be before the end of the World, and the final Judgment, yet we certainly learn from thence, that the Man of Sin must be destroyed before the last Judgment; and if this be the Popish Hierarchy, as I doubt not but it is, it is plain this is not done yet; and I wish his final Overthrow be so near as some learn∣ed Men think it is.

But I think there is another Prophesy of St. Paul himself, which has not been accomplished yet, which must receive its accomplishment before the Day of Judg∣ment; and we see no prospect of its pre∣sent

accomplishment, I mean the Conver∣sion of the Iews, and the Re-union of them to the Christian Church.

This we have an account of in 11 Rom. which whatever some learned Men ima∣gine, I can by no means think has recei∣ved its just accomplishment by those few Iews which were converted by the Preach∣ing of the Apostles, and the Destruction of Ierusalem; for Verse 15. he tells us, If the casting away of the Iews is the recon∣ciling of the world; (that is, if the Gospel was preached to the Gentiles upon the ob∣stinate Infidelity of the Iews,) what shall the reconciling of them be, but life from the dead? That is, the Conversion of the Iews shall be a new Life to the Gentile World, a new Resurrection of Christiani∣ty among us. But was ever any such thing done yet? In Verse 25, 26. he tells them, For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that blindness in part is happened to Israel, un∣til the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the deliverer, and shall turn away ungodliness from Iacob. Now has any such thing yet been done? has all Israel, or the generali∣ty

of the Iews been converted to Christi∣anity? and yet the Apostle assures us this must be done by Vertue of God's Cove∣nant with Abraham: As concerning the go∣spel, they are enemies for your sake; (God so ordered it, that by their Infidelity the Gospel should be preached to the Gentile World,) yet as touching the election, they are beloved for the fathers sake: As the Posterity of Abraham, Isaac, and Iacob, whom God chose as his peculiar People. For the gifts and calling of God are with∣out repentance: God will never wholly reject the Posterity of Abraham, whom he hath chose for his People, but will still e∣stablish his Covenant with them: and that God has now rejected them for their In∣fidelity, is no argument that he will never own them again; for so he had rejected the Gentiles for their Unbelief, but now has received them again into his Church upon their Faith in Christ; and thus he will again graft the Iews into his Church, if they abide not still in their unbelief, v. 30, 31. which the Apostle prophesies they shall not, For as ye in times past have not be∣lieved God, yet have now obtained mercy through their unbelief: even so have these also now not believed, that thro' your mer∣cy they also may obtain mercy. Now such

a Conversion as this of the Iews, I think has not been yet, and therefore must be expected before the Day of Judgment, and the end of the World, which shews that the end of the World will not be yet; and how long it may be deferred we cannot tell.

II. How long soever the end of the World, and the Day of Judgment be de∣layed, yet we have great reason imme∣diately to prepare for it: for indeed this Life is the only time we have to prepare for it, Death puts an end to our account for Eternity; for we shall be judged ac∣cording to what we have done in the Bo∣dy, whether it be good or bad; and the final Sentence shall pass on us according to that state which Death finds us in; which seems to be the reason why our Saviour warns us always to be upon our watch, As not knowing at what hour our Lord will come; for whatever the inter∣mediate State be, how long soever it be between Death and Judgment, yet our account is the same; and to be surprized by Death before we are provided for it, is the same thing as to be surprized by Judgment: 24 Matth. 42, 43, 44. Watch therefore, for ye know not at what hour your

Lord doth come. But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as you think not, the Son of man cometh. Which if it concern all Christians, must relate to the Hour of Death, as well as to the Day of Judgment.

And therefore flatter not yourselves, that Judgment is a great way off, when you know not how near Death is, which will finish your Account. The State of bad Men is very miserable, as you have already heard, as soon as they go out of these Bodies, and they are reserved for the terrible Judgment of the great Day; and though the Day of Judgment is not yet, is it not a terrible thing to be cer∣tainly reserved for it? which how long soever it be delayed, has an Eternity to follow.

III. But if the near approach of the end of the World, and the Day of Judg∣ment be considerable, it is certain that is not far off neither; the World has conti∣nued now some thousand Years, and if the time of Christ and his Apostles were

the last Days, after sixteen hundred Years we must be pretty near the end of the last Days: We have a nearer prospect of E∣ternity, then those had who lived some thousand Years ago, at least if they had known how long this World would have continued; but though they might not think it would have continued so long, we know now, that it cannot continue so much longer: there are some Prophesies to be accomplished still, but how soon they may be accomplished, we know not; no Man questions but that the World now grows to an end, and therefore it is time for every Man to think of Eternity.

Notes

• * 1.1

  2 Pet. 3.5, 6.
• * 1.2

  22 Matth. 30.