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

CHAP. VI. For what we shall be Iudged.

VI. LET us now enquire, What we are to be judged for: And the general Answer to this is very plain, That we must all stand before the judgment-seat of Christ, that every one may receive the things done in his body, according to what he hath done, whether it be good or bad, 2 Cor. 5.10. That is, we shall be judged for all the Good and Evil we have done.

This is obvious to all Men, and ac∣knowledged by all, who believe a Judge∣ment, and it may be thought impertinent to prove, that we shall be judged for such or such particular Crimes, when it is uni∣versally confessed, that we shall be judged for all.

But as I observed under the former Head, though all Men who believe a Fu∣ture Judgment, profess also to believe that all Men shall be judged; yet some Men are very apt to forget it, and to flatter themselves, that they shall escape better than others; so it is here: Though Men

will in general acknowledge, that we must give an account of whatever we have done in the Body, yet there are a great many things, which in themselves are very great Crimes, and yet many Men think there is no account to be given of them. I shall not instance in particular Sins, though a great many such there are, which few Men take any great notice of, but shall confine myself to what is of a more General Nature, for Particulars would be endless:

I. First then we must remember, we shall be judged for our Ignorance; which some Men are so far from suspecting, that they take Sanctuary in their Ignorance to Skreen them from the Judgment of GOD. If they can but keep out the Light, they think they are safe; to stumble and fall in the Dark is a Misfortune, not a Fault, and will rather move Pitty and Compas∣sion, than provoke Revenge: This makes some Men so regardless of Knowledge; they think God will judge them for no more than they know; and all the good they are like to get by Knowledge, is to encrease and aggravate their Account.

I shall not enter into that Dispute now, (which is nothing to our present Purpo••e)

How far, and in what Cases Ignorance will Excuse; though I think it is very plain in general, that as far as Ignorance itself is excusable, so far Ignorance will excuse: But my business at present is to shew, That commonly Ignorance itself is a great Crime, and when it is so, if Men shall not be judged for the Sins which they ignorantly commit, yet they shall be judged and condemned for their Ig∣norance, as well as ••or their Sins against Knowledge.

For is not Man a reasonable Creature? And is not a reasonable Creature as much bound to know his Duty, as he is to pra∣ctise it? Has God given us Reason to be the Guide and Director of our Lives, and is it not a great Crime not to attend to it, not to improve and cultivate it? Have we Eyes in our Heads, and is it any Ex∣cuse to us, that we shut them, and lose our Way? Is it any Excuse to us not to know God, and our Duty to him, when God has made us reasonable Creatures, who may know their Maker if they please, and understand the difference between Good and Evil? I am sure St. Paul by this Argument proves, that the Heathens were inexcusable, because God had im∣planted such Natural Notions of himself

on their Minds, and had given them so many external and visible Demonstrations of his Power and Providence in making and governing the World, 1 Rom. 19, 20. Because that which may be known of God, is manifest in them; for God hath shewed it unto them. For the invisible things of God from the creation of the world are daily seen, being understood by the things that are made, even his eternal power and god∣head; so that they are without excuse. The Heathens did greatly err both in the Knowledge and Worship of God; they were convinced by the Natural Sense of their Minds, and by the Works of Crea∣tion, that there is a God; and therefore they are said to know God, 21 v. And by the same way they might have known that God who made the World, is not like to gold and silver, or the works of mens hands, to images made like to corruptible man, or to birds and four footed beasts, and creeping things; and therefore though they were really ignorant of the Nature of God, and had entertained very gross Imaginations of the Deity, yet they were without Excuse, because God is to be known by Reason and Nature, and there∣fore a reasonable Creature, who lives in a World which has the visible Marks of In∣finite

Wisdom and Power on it, can never be excused for not knowing God; that is to say, nothing will excuse our Ignorance of that which we may know, and which we ought to know.

But if the Heathens were so inexcusable for their Ignorance of God, who had no other Helps but the Light of Nature, and the visible Works of God; to be sure Ig∣norance must be a great Crime in those who live where the Gospel is preached; and may read the Word of God them∣selves, if they please, and learn their Du∣ty from it: God knows, a great many very ignorant People there are among us, who know little more of God than the Heathens did, who sit in Darkness, and in the Valley of the Shadow of Death, in the very Regions of Light, when the day spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the ways of peace.

Will it not be an impudent thing for such Men to plead Ignorance at the Day of Judgment, who would not look into the Bible, nor attend Publick Instructi∣ons, to learn their Duty: who had the Means and Opportunities of Knowledge, but would not use them; who took a

great deal of pains to be Ignorant, and to keep out of the Way of Knowledge, which so often crossed them, that they had much ado to escape it. Whatever may be plead∣ed in excuse of the Ignorance of Heathens, there can be no Excuse for Christians, who have the most perfect Revelation of the Will of God, and will not look into it; this is a great Contempt of God; it is in effect to say to God, Depart from us, for we desire not the knowledge of thy ways, 21 Job 14. And it is hard to say, which is the most provoking Sin, to despise the Knowledge of God, or to break his Laws: Not to think it worth our while to know the Will of God, or through the pow∣er of Temptation to transgress their Du∣ty.

And this is the Danger we are in, if we neglect or reject the Knowledge of the Gospel; our Ignorance will be our great∣est Crime; it will be so far from excu∣sing our Wickedness, that it will aggra∣vate it, for we chuse to be ignorant, that we may be wicked: and therefore it con∣cerns us diligently to read and study the Scriptures, and to attend upon the Pub∣lick Ministry of the Word, and the Pri∣vate Instructions and Directions of our Spiritual Guides; for since Christ came

from Heaven to declare the Will of God, and has put the Holy Scriptures into our Hands, which are a perfect Rule of Faith and Manners, and furnished us with all the advantages to encrease in Knowledge; it is as dangerous a thing to be wilfully ignorant of the Gospel, as it is to disobey it.

II. As Men shall be judged for their Ig∣norance, so they shall be judged for their Infidelity: This is so plain in Scripture, that it needs little Proof; our Saviour ex∣presly tells us, He that believeth on him (that is, on the Son of God, whom God sent into the world, that the world through him might be saved,) is not condemned: but he that believeth not, is condemned already, be∣cause he hath not believed in the name of the only begotten Son of God. And this is the condemnation that light is come into the world, and men loved darkness rather then light, because their deeds were evil, 3 John 17, 18, 19. This our Saviour fre∣quently inculcates on the Iews, that unless they believe on him, they must die and perish in their Sins: and we know the Iews were rejected by God for their Infi∣delity; their Temple, and City, and Na∣tion destroyed by the Romans, and they

dispersed and scattered among all Nations to this day. And our Saviour after his Resurrection, when he gave Commission to his Apostles to go into all the World, and to preach the Gospel to every Crea∣ture, universally pronounces, He that be∣lieveth and is baptized, shall be saved; but he that believeth not, shall be damned, 16 Mark 16. And therefore St. Peter tells the Iews▪ Neither is there salvation in a∣ny other: for there is none other name un∣der heaven given among men whereby we must be saved, 4 Acts 12. And if there be no other Name whereby Men must be saved, Infidelity must damn us.

Would some Men in our days seriously consider this, they would not think them∣selves so secure in their Infidelity, nor take so much pains to make themselves Infidels: for if after all their pains to dis∣believe the Gospel, it should prove true at last, they must be damned for disbelie∣ving it.

If Christ came into the World to save Sinners, and there is no other Name un∣der Heaven whereby Sinners can be sa∣ved; those who will not believe on his Name must eternally perish: As if there were but one Physician in the World, who could cure such a mortal Distemper, those

who labour under this Distemper, and will not go to this Physician for their Cure, must necessarily die by their neglect; their Infidelity in that case would kill them [what reasons soever they could pre∣tend for their Infidelity] by neglecting the only means of their Recovery.

But besides this, Infidelity is a very great Crime, when we have sufficient Reasons and Motives of Faith: for this destroys all Commerce and Intercourse (if I may so speak) between GOD and Men: If Men may be allowed to disbe∣lieve a Revelation which has all the Evi∣dence and Proof that any Revelation can have, it makes it impossible for God to reveal his Will to the World; at least to give us such a standing Revelation as may be a certain Rule of Faith to all Ages.

And besides this, Infidelity is not ow∣ing to want of Evidence, but to an evil Temper of Mind, which is prepossessed with such vicious Lusts and Passions, as will not suffer Men to believe; thus our Saviour tells us, That men love darkness rather than light, because their deeds are evil: and tells the Pharisees, How can ye believe, who receive honour one of another, and seek not that honour which cometh of God? So that Infidelity is more in Mens

wills than in their understandings, and therefore is as punishable as any other Vice: and though such Infidels will pre∣tend to Reason for their Infidelity, and de∣spise and laugh at the easie Credulity of the rest of the World; they may have a great force and bya••s upon their under∣standings for all that, and would they be honest and sincere, they themselves must be sensible of it; however, God who sees their hearts, sees that it is so; and it is rea∣son enough to By-standers to suspect it is so, when they observe, that the more ver∣tuously Men are inclined, the more readi∣ly they embrace the Gospel, and the more firmly they believe it; whereas Infidels commonly make little pretence to Sobrie∣ty or Vertue, but are Men of this World, who design no more than to please them∣selves in the enjoyment of it; and when Mens understandings in other matters are equally good, it is very reasonably suspi∣cious, that it is only their different Incli∣nations and Passions, which make them judge so differently of things.

If this be the Case, as our Saviour as∣sures us it is, and as our own Reason, and our Observation of Mankind, may give us sufficient cause to suspect, all Men must grant, that it is as fit Men should be judg'd

for their Infidelity, as for any other Vice: And this is reason enough to make Men afraid of Infidelity; for if they may be damned for being Infidels, they have no reason to be secure in their Infidelity.

Infidels themselves must confess, that if there be sufficient reason to believe the Gospel, they deserve to be punished for their Unbelief: and if it should prove true at last, it will be too late to dispute it in the other World, whether God had given them sufficient Evidence of it. That great Number of Believers, who were as wise and cautious Men as themselves, will convince them, that there was Evidence enough for wise thinking Men to believe the Gospel; And when they shall be a∣shamed to plead want of Evidence for their Unbelief, what Excuse will they find for their Infidelity?

This may convince Infidels themselves, that their Infidelity is no security to them, for whether they will believe Heaven and Hell or not, if there be an Heaven they shall lose it, and if there be an Hell they shall fall into it for their Infidelity; and deservedly too, if their Infidelity be caus∣ed by the fault of their Wills, not by a want of Evidence: and therefore no Man can be secure in his Infidelity, till he be

secure that his Infidelity is not wilful; that there is no corrupt nor vicious af∣fection which byasses and perverts his Judgment; and there is but one way of trying this, that I know of, and I am pret∣ty confident, it would cure all the Infide∣lity in the World: Let Men renounce all their sinful Lusts and Vices, which make them infamous to the World; let them obey the Laws of the Gospel, which are for the good of Humane Societies, for the good of their Families, which are the Or∣nament and Perfection of Humane Na∣ture, whether the Gospel be true or not, and then if they can disbelieve the Go∣spel, it is not because their Deeds are e∣vil, not because they have some Lust or other to serve by their Infidelity; and this would make their Infidelity very ex∣cusable; but I know not of such an Infi∣del as this in the World. It is apparent and visible, that the Infidels of our Days promise themselves security in their Vi∣ces from their Infidelity: they laugh at Heaven and Hell, because they will not be at the pains to go to Heaven, and are a∣fraid of Hell: Whatever Wit and Reason they pretend to, all Mankind see which way their Inclinations lead them; and if they do not see it themselves, nor suspect

that this may be the cause of their Infi∣delity, whatever Wit they may have, they have no Sense.

III. We shall be judged also for not im∣proving those Talents we are entrusted with; that is, for not doing Good in the World: This many Men are apt to for∣get. To squander away, and wast their Master's Goods, to do that which is evil, this they think they must give an account of, but if they do no hurt, they are not much concerned what good they do. But our Saviour in the Parable of the Talents, informs us better, that we must give an account of our Improvements: for he who received but one Talent, went and digged in the Earth and hid his Lord's Money, and when his Lord came to rec∣kon with him, he said, Lord, I knew that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast what is thine. But his Lord answered and said unto him, Thou wicked servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and

then at my coming I should have received mine own with usury. Take therefore the talent from him,— And cast ye the un∣profitable servant into outer darkness: there shall be weeping and gnashing of teeth, 25 Matth.

Here we plainly see, that this Servant was not punished for spending his Master's Money, for he returned him the Talent▪ which he gave him; Lo, here thou hast what is thine; but for not improving it, as his other Servants had done: He was an unprofitable Servant, who had brought no advantage to his Master. And thus it is plain Men judge of Servants: He is a very wicked Steward indeed, who em∣bezels his Master's Goods, but he is an unprofitable Servant who makes no Im∣provements: and thus God will judge of us, as we think it reasonable to judge of our Servants.

And good GOD! when we consider how many Talents we are entrusted with, it should make us tremble to think wha•• little Improvements we make of them: Every thing that is improveable to the Service and Glory of God, is a Talent▪ and if we do not improve it to God's Glory, and to do good in the World, it is a Talent hid in a Napkin, or buried in

the Earth. As to give some short Hints and Intimations of this, for a just Discourse about this matter would be too long a Di∣gression:

Power must be allowed to be a Talent, and a very improveable Talent; for eve∣ry degree of Power gives Men great op∣portunities of doing good: some Men move in a high Sphere, and can give Laws to those below; their very Ex∣amples, their Smiles or Frowns are Laws, and can do more to the Reforming of the World, then the wisest Instructions, the most convincing Arguments, the most pa∣thetical Exhortations of meanner Men.

But though few Men have such a Pow∣er as this, yet most Men have some de∣gree of Power; to be sure every Father and Master of a Family has; his Autho∣rity reaches his Children and Servants, and were this but wisely improved, it would soon reform the World: But how few are there who improve this Talent? who use their Power to make those who are under their Authority obedient to God, which is the true Use and Improvement of Power.

Riches, I suppose, will be allowed to be another very improveable Talent, for what Good may not a rich Man do, if he have

a Heart to do it? He may be Eyes to the Blind, and Feet to the Lame; a Father to the Fatherless, and a Husband to the Wi∣dow; a Tutelar Angel, and even a God to Men. And Riches are a Trust and a Stewardship, of which we must give an Account. To spend them upon our Lusts, in Rioting, Luxury, and Wantonness, this is to wast our Master's Goods: and to keep them safe, without doing any good with them, is to hide them in the Earth, as the unprofitable Servant did his Talent: and if we must be judged and condemned for not improving our Talent, for not putting our Lord's money to the exchangers, that when he comes he may receive his own with usury, as our Saviour tells us; rich Men ought to examine their Accounts, and see what Encrease they have made of their Talent; not how they have multi∣plied their Gold and Silver, but what good they have done with it.

Once more, Wisdom and Knowledge, especially the Knowledge of God and of Religion, is a very improveable Talent; for there is nothing whereby we can more advance the Glory of God, or do more good to Men: To Instruct the Ignorant, to Confirm the Doubtful, to Vindicate the Being and Providence of God, to Shame

and Baffle Atheism and Infidelity, to Ex∣pound the Doctrines and Laws of our Sa∣viour, and Rescue them from perverse Glosses and Comments; this makes the Glory of God more visible to the World, and serves Mankind in their greatest and dearest Interests; it feeds their Souls with Knowledge and Understanding, directs them in the Way to Heaven, and minds them to take care of their Eternal State.

This indeed is the peculiar Care and Charge of the Minist••••s of Religion; they are the stewards of the mysteries of GOD; those whom our Lord has made rulers o∣ver his houshold, to give them meat in due season, 24 Matth. 25. And St. Paul tells us, It is required of these stewards, that they be found faithful. But this is a Ta∣lent which those may have in great per∣fection, who are not by Office the Guides of Souls; and where-ever it is, it must be improved, and must be accounted for: We may many times do more service to God, and more good to Men, by giving wise and wholesome Instructions, than by giving an Alms: This every Man who knows enough to take care of his own Soul, can do in some measure; and this he must and ought to do, as well as he can: but so few Men think of this, or

charge themselves with it as belonging to their Account, that it is fit to mind you of it.

IV. We shall be judged not only for our own personal Sins, but, in many Ca∣ses, for the Sins of other Men, which we have made our own: There are a great many ways whereby we may bring the guilt of other Mens Sins upon ourselves; when we tempt and provoke Men to sin, by our Authority, Counsels, Examples; when we perswade, intice, threaten, or shame Men into Sin; when we neglect our Duty, to those who are under our Government; do not instruct them bet∣ter, do not forewarn them of the danger they are in of being miserable in this World, and in the next; when we do not restrain them, when we can, nor punish them for their Sins; when we are Part∣ners with them in their Wickedness, or the Instruments of it; when we corrupt and debauch their Understandings with the Principles of Atheism, Infidelity, or Scepticism; whatever Wickedness Men are drawn into by these means, is charge∣able upon ourselves, and must be added to our Account, as in reason it ought to be, for if we are the cause of other

Mens Sins, we must bear the guilt of them too.

And if this be so, what a terrible Ac∣count have some Men to make, which they never think of? How many have they corrupted by their Examples, or Counsels, or some other way? And how will this aggravate their own Condemna∣tion, when they carry a long Train and Retinue of undone Souls to Hell with them? That if Men will not be good themselves, they ought to take care how they make others wicked: this they get nothing by, but a double Damnation, and they will find it enough to be damned for themselves.

V. We shall be judged also for our Se∣cret Sins: Thus Solomon tells us, God shall bring every work into judgment, with eve∣ry secret thing, whether it be good, or whe∣ther it be evil, 12 Eccl. 14. And St. Paul tells us, That God shall judge the secrets of men by Iesus Christ, according to the go∣spel, 2 Rom. 16. And therefore David prays to God, Cleanse thou me from secret faults, 19 Psal. 12.

There is no reason to think it should be otherwise, since our most secret Sins are visible to God: All things are naked

and open unto the ey••s of him with whom we have to do, 4 Heb. 13. And when God knows our most secret Sins, why should he not judge us for them? Humane Judi∣catures will punish those Sins which are most secretly committed, when they hap∣pen to be discovered; for the Sin is ne∣ver the less, nor does it less deserve to be punished, for being secret: and therefore though such Sins may escape the Judge∣ment of Men by being concealed, they cannot escape God's Judgment, who sees and knows them.

I grant, that to commit Sin openly in the Face of the Sun, argues greater Impu∣dence in sinning, does more publick Dis∣honour to God, and gives greater Scan∣dal to the World; but secret Sins put as great a Contempt on God, as open Impie∣ties do; for it is a plain Proof, that such Sinners have a greater Reverence for Men than they have for God; though they pro∣fess to believe that God is present every∣where, and sees all they do, yet they se∣curely commit the greatest Villanies un∣der his Eye, when no body else sees them, which they durst not commit in the pre∣sence of the meanest Man.

This is a very unaccountable thing, and one would imagine that such Men did not

believe that God sees what they do in se∣cret, and yet they do believe it; and we all know it is so: It may be there are few Men but are guilty of some private Sins at sometime or other, which nothing could have perswaded them to have committed publickly; and yet when any Man is tempted by Secresie and and Retirement, though he drives away the Thoughts of God, as much as he can, while he is in pursute of his Lusts and wicked Designs, when he comes to himself, and has time to think, his Conscience speaks Terrour to him, and puts him in mind, that God sees him, though Men do not.

But consider, I beseech you, if God will judge us for all our most secret Sins, how little it will avail us to conceal our Sins from Men: We may indeed by this means escape present Shame and Punishment, but eternal Shame, eternal Torment will be our Portion; and are we more afraid of being reproached by Men, then of being reproached by God and by our own Con∣sciences? then of being exposed to Shame in the General Assembly of Men and An∣gels? when God shall bring to light all the hidden Works of Darkness? are we more afraid of some Punishments in our Bodies or Estates, which Humane Laws

and Judicatures can inflict on us, than we are of Hell, where the Worm dieth not, and the Fire is not quenched?

I am very sensible what it is that de∣ceives Men in this matter, and if you will but reflect upon yourselves, you will find what I say to be true: You do believe that God sees your most secret Sins, and will judge and condemn you for them; and you are more afraid of Hell, then of all present Shame and Punishment; and yet you will venture upon those Sins un∣der the Eye of God, which the Presence of a Man, at least of such Men as will dis∣cover your Sin and Shame, and punish you for it, would have kept you from: What is the meaning of this? to be more afraid of God than of Men, and yet to stand in more awe of Man than of God?

The Account of this, which looks like a Mystery, I think, is very plain: Men dare not commit those Sins publickly, which they will venture on in private, because if Men see their Wickedness, they immediately forfeit their Reputation, and get such a Blot and Stain on their Names, which all the Tears of Repentance cannot wash out again; for they know the World is ill-natured, and every single Miscarri∣age, which comes to be known, leaves an

indelible Character of Infamy on them; and they are not willing to forfeit their Reputation, which is so necessary to the Comforts of Life, for ever: And besides this, if the Sins they commit be such as are punishable by Human Laws, if they be known, all their Repentance, how sincere soever it be, will not deliver them from Punishment; and though they love their Sins very well, they will not venture the punishment of them.

But now though God abhors all Sin more than the best Men do, and Hell be a more terrible Punishment, then any thing in this World, yet God may be atoned and reconciled by Repentance: Repen∣tance will restore them to the Favour of God, and hide and cover their Sins, and blot them out of their account, and recon∣cile them to their own Consciences, and prevent their final Punishment in the next World: and this they resolve upon; re∣pent they will, and Repentance will secure them both from the future Shame and Pu∣nishment of Sin; and therefore their one∣ly care is, to conceal their Shame from Men, and to escape present Punishment: And this is the reason why they dare commit those Sins in secret, though they know God sees them, which they dare not

commit in the view of the World: This makes the Presence and the Eye of God so ineffectual to restrain Mens Lusts, that they hope after all their secret Villanies to be friends again with God, but do not expect, should the World discover their Wickedness, that it would spare them, or ever think well of them more.

This looks like a very notable Contri∣vance, to preserve our Reputation in the World by Secresie, and to regain the Fa∣vour of God by Repentance: But the De∣vil is too cunning for Sinners; for if the Awe and Reverence for God, and the fear of a Future Judgment will not preserve Men from secret Sins, their other hopes will deceive them; such Mens Shame will not be long concealed, and their Re∣pentance▪ will soon grow impossible.

When Men think to out-wit God, his Justice and Providence is concerned for their discovery: Almost as many Sinners as we see hanged, or pilloried, or whipt, so many Demonstrations there are, that Men cannot conceal their Sins, or can ne∣ver be sure they shall: for all these Male∣factors study Secresie and Concealment, as much as they can; and yet are at one time or other discovered, and suffer that publick Shame and Punishment they de∣serve.

There are a thousand Accidents which betray the greatest Privacies, a thousand Circumstances which make Men suspected, and that makes them watched, and curiously observed; they cannot al∣ways use that Caution that is required, or the Partners and Instruments of their Sins are discovered, and then they betray one another: Nay, many Sins without great caution will betray themselves; let Men be never so secret in their Lust, it will be known to all the World when they begin to rot with it, when the Marks of their Sin grow visible, and can be hid no lon∣ger: Nay, Men who sin very cautiously and secretly at first, in time grow more bold and impudent, and are not so much concerned to be private; what at first they were ashamed the World should know, in time they think no Shame. A Custom of Sinning, though in private, wears off the Modesty of Humane Nature; and when Men forget to blush, they despise Reproach and Censure, and then publish their own Wickedness, and seek for Re∣tirement and Privacy no longer: The most impudent Sinners in the World were at first modest; but if they can find any Excuse to make a beginning, how modest soever their beginnings are, they quickly

improve, and lose the sence of Sin, and a∣version to it by their repeated Commis∣sions, and then cannot bear the Restraints of Modesty and Retirement.

And this shews what little hope there is, that secret Sinners should ever prove true Penitents; for the most impudent and hardened Sinners sinned very secret∣ly at first; and of all those Sinners, who make very modest and bashful beginnings, I doubt for one true Penitent, some hun∣dreds sin away all thoughts of Repen∣tance.

For the only effectual Restraint upon Humane Nature is an Awe and Reverence for God, and the Fear of Future Judge∣ment, and Men may sin away this in pri∣vate as well as in publick. When once they conquer a Reverence for God, and for their own Consciences, which a Cu∣stom of Sinning will do, be it never so secret, they will have little regard to what the World says of them; they may fear Humane Punishments, but they are sunk below the sence of Shame.

If ever God reclaim such Men, it must be either by some great and severe Affli∣ctions, which carry the Marks of a Di∣vine Vengeance on them, or by discover∣ing their Wickedness, and exposing them

to publick Shame before they have lost all sence of it. But if Men sin secretly, and are very fortunate in concealing their Sins, they will never think it time to re∣pent, till they can sin no longer.

And therefore since GOD sees our most secret Sins, and will judge us for them, let us maintain a constant Awe for God in our greatest Retirements; let us remember, that God is always present with us, that he sees us when no other Eye sees, that he abhors our most secret Sins, that it is a great Contempt of God, to retain a Reverence for Men, and to cast off the Reverence of God; to be a∣shamed that Men should know and see that Wickedness which we are not asham∣ed to commit, tho' we know God looks on.

But then on the other hand, we must remember, that at the Day of Judgment God will reward all the good we do, how private and secret soever it be; as our Sa∣viour assures us, with reference to our pri∣vate Devotions, private Alms, and private Fasts: 6 Mat. That our Father, who seeth in secret will reward us openly.

It is too often seen, that Men make Re∣ligion itself minister to their Lusts and Se∣cular Interests; as the Pharisees did all

their Works, to be seen and to be admir'd of Men; and therefore their great care was for what is external and visible, they pray∣ed in the Corners of the Streets, and gave their Alms with the sound of a Trumpet, and disfigured their Faces, that they might appear unto Men to Fast. This was all vain Glory and Hypocrisie; and when they were admired by Men for it, they had the Reward they aimed at, and all the Reward they must expect.

But true Religion does not court the Applause of Men: A good Man must set a good Example to the World in his pub∣lick Conversation; but such Acts of Ver∣tue as may be private, he is contented should be known to none but God and his own Conscience.

This is highly acceptable to God, for it is to do good only for God's sake, and that satisfaction we take in doing good: Here is no mixture of Secular Ends, but God is the whole World to us; that he sees it, is more than all Humane Applause, though the whole World were the Thea∣tre; we expect our Reward from him, and from him only, for we let no body else know it; which is such a Perfection of Obedience, of Faith, of Hope and Trust in God, as deserves the greatest Rewards.

Those who industriously conceal the good they do from Men can expect no∣thing from Men for it, neither Praise nor Rewards, and therefore can have no other Motive to do good, but the Love and Reverence of God, and Faith in him, or the pleasure they take in doing good for Goodness sake, which are such Noble and Divine Principles of Action, as command Reverence from all Men, when they are discovered, do great Honour to the Di∣vine Nature, and will procure great Re∣wards: which is a mighty encouragement to the most secret Vertues, to the most se∣cret Acts of Devotion and Charity, That our Father, who seeth in secret, will re∣ward us openly in the presence of men and angels.

VI. We shall be judged for the Sins of our Thoughts; and though all Men will confess this also, yet few consider it.

Good God! could we look into one a∣nothers Thoughts, how should we blush, and be confounded to see each other! Men, who seem to make Conscience of their external Behaviour and Conversati∣on, make very little Conscience of govern∣ing their Thoughts and secret Passions.

Those who appear so modest as to blush at any indecent Word and Action, too often at the very same time burn with Lust, and entertain their Fancies with all impure and unclean Imaginations.

The most affable and courteous Men, whose Words and Behaviour are soft, en∣dearing, and obliging, can yet cherish re∣vengeful Thoughts, Anger, Malice, Ha∣tred, and please themselves with the Ima∣gination of some Tragical Scenes, which they dare not Act.

Nay, many times those who appear Humble to a Fault, who seem as free from Ambition as any Men in the World, who arrogate nothing to themselves, nay seem to admire every body but themselves, are yet very full of themselves, swoln with vain Conceits of their own Worth and Me∣rit, and please themselves with their own Deserts, and that the World takes notice of their Deserts; and then they consider, how they ought to be rewarded and preferred, and will be sure to choose very well for themselves; and thus entertain their delu∣ded Fanices with vain and empty Scenes of Greatness and Glory.

The Pharisees thought all this very in∣nocent: that to lust after a beautiful Wo∣man, and please themselves with amorous

and wanton Imaginations were no Crime, if they did not commit Adultery; that Anger, and Malice, and Revenge were ve∣ry innocent, while confined to thought; but our Saviour teaches his Disciples bet∣ter, Ye have heard, it hath been said to them of old, Thou shalt not commit adulte∣ry. But I say unto you, Whosoever look∣eth on a woman to lust after her, hath com∣mitted adultery with her already in his heart. You have heard it hath been said unto them of old, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment. But I say unto you, Whosoever shall be angry with his brother without a cause, shall be in danger of the judgment, 5 Matth. 21, 22, 27, 28.

For indeed the Thoughts and Passions of the Soul defile the Man: they discover the temper and complexion of the Mind: This is the conceiving of lust, as St. Iames speaks; and while Men indulge them∣selves in wanton, lustful, proud, ambiti∣ous, spiteful, and revengeful Thoughts, it is almost impossible but such Thoughts as these will influence their Actions, when a favourable opportunity serves; and if they do not, yet we know what the Mens Hearts are; and God who dwells within us, and sees our Thoughts, will judge the

Secrets of Hearts. Men who act over the Scenes of Lust, and Pride, and Revenge in their Minds, are as unlike to God, who is Essential Holiness, Purity, Love, as those who commit all those Villanies, which they only please themselves with the fan∣cy of: Our Likeness to God consists one∣ly in the Conformity of our Wills and Affections to him; for it is only a Spirit that can be like a Spirit; and therefore while our Thoughts and Passions are so contrary and opposite to the Divine Na∣ture, God can never own us, we are not his Children, we are not yet born of God, for we have nothing of his Image on us.

And therefore let us take care of our Thoughts, of our Passions and secret Af∣fections, for we must be judged for these, as well as for our external Actions; we may sin with our Minds and Spirits, as well as with our Bodies; and God who is a Spirit, requires the Worship and Obe∣dience of our Minds and Spirits, and is as much offended with sinful and impure Thoughts, as with wicked Actions.

VII. We shall be judged for our Words too: Thus our Saviour assures us, 12 Matth. 36, 37. But I say unto you, That e∣very

idle word that men shall speak, they shall give an account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be con∣demned. I need not tell you what these idle words are; Prophane Atheistical Dis∣course, Blaspheming God and his Provi∣dence, Ridiculing his Worship and Religi∣on, the Doctrines and Precepts of it, and those Miracles which were wrought by the Power of the Holy Ghost, for the Con∣firmation of Christianity, to which our Saviour particularly refers in this place; or Obscene and Wanton Discourse, which S. Paul calls corrupt communication, which should never come into the mouths of Christians, and all Reviling and Reproach∣ful Speeches, Slandering, Backbiting, Rail∣ing, which our Saviour threatens with E∣ternal Damnation: But I say unto you, Whosoever is angry with his brother with∣out a cause, shall be in danger of the judge∣ment: and whosoever shall say to his bro∣ther, Racha, shall be in danger of the coun∣sel: but whosoever shall say, Thou fool, shall be in danger of hell-fire, 5 Mat. 22. And St. Iames with a peculiar respect to such angry reproachful Language, tells us, If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth

his own heart, that man's religion is vain, 1 James 26. And yet I need not tell any Man, how common this practise is.

Atheistical, Prophane, Obscene, Revil∣ing Discourses, make up the Wit, and Hu∣mor, and Conversation of the Age: The brisk and pleasant Talkers would sit like Moops, and gaze upon one another with∣out one wise word to say, unless you al∣low them to laugh at God, and Religion, and all things sacred, to make a Mock of Sin, to tickle their Fancies with Obscene Jests, or Spiteful Reflections; for were it ever possible that such Men should have nothing to Laugh at, or nothing to Rail at, they were undone.

These Men never think of being judg∣ed for their Words; and yet there is as much reason we should be judged for our Words as for our Actions.

Words are the first and most natural In∣dications of the Temper and Disposition of the Mind; For out of the fulness of the heart the mouth speaketh: Our Words be∣tray the Atheism and Infidelity, the Lust and Wantonness, Revenge and Malice, and other evil Passions, which are within: Men are generally more cautious of their Acti∣ons than of their Words, and they can speak their Minds, when they cannot act;

and therefore may be better known by their Words than by their Actions: nay, Words do not only betray what is within, but shew, what the Heart most abounds with: for out of the fulness of the heart the mouth speaketh: That Men talk of most, which is most in their Thoughts, and which they are most full of; so full, that they cannot open their mouths, but it runs out.

There are some Fools that only say in their Hearts, There is no GOD. Such Thoughts as these lie low and secret, are not come to maturity and perfection yet to be talked; but when Men venture to say this with their Mouths, when they come to be talking and disputing Fools, it is a sign they are very full of these Thoughts, and either are Atheists, or have a great mind to be so.

There are a great many lascivious Wan∣tons, who yet are very modest in Conver∣sation, and will not offend chast Ears with their Wanton Discourse; but when Men think they can't be witty nor pleasant Company, without larding their Talk with Obscene Jests, and putting Modest Ma∣trons and Virgins to the Blush, they have arrived at a great perfection of Lewdness; And do not such Men deserve to be judg∣ed?

But besides this, does any thing do more Mischief in the World, than Words, as little as some Men make of them? Can there be a greater Contempt of God, then for Men to Deny his Being, to Reproach his Providence, to Ridicule his Worship? St. Iude tells us, That the Lord cometh with ten thousand of his saints, to execute vengeance upon all, and to convince all that are ungodly among them, of all their un∣godly deeds which they have ungodly com∣mitted, and of all the hard speeches, which ungodly sinners have spoken against him, Jude 14, 15, v.

Does any thing more tend to corrupt the Minds of Men, then such Words, which St. Paul says, Eat like a canker, 2 Tim. 2.17. and prey upon the very Vi∣tals of Religion?

What tends more to corrupt Mens Lives then lewd and wanton Talk, as St. Paul tells us, That evil communication cor∣rupts good manners?

What makes more Divisions in the World, and gives greater Disturbance to Neighbours, and Families, and private Persons, then Slandering, and Backbiting, and Tale-bearing? I am sure St. Iames tells us, That the tongue is a little mem∣ber, and boasteth great things. Behold

how great a matter a little fire kindleth. And the tongue is a fire, a world of iniqui∣ty: so is the tongue amonst our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell, 3 Jam. 5, 6. And if Words can do so much Mischief in the World, it is very fit that GOD should judge us for them; and then it is very fit that we should be careful of our Words.