Sermons and discourses on several occasions by William Wake ...

OF THE Reasonableness and Terrors OF THE FUTURE JUDGMENT. A SERMON Preach'd at WHITE-HALL Before the PRINCESS of DENMARK, May 12. 1688.

ACTS XXIV.25.

And as he reasoned of righteous∣ness, temperance, and judg∣ment to come, Felix trembled; and answer'd, Go thy way for this time, when I have a con∣venient season, I will call for thee.

AS the context at first sight tells us, that the Person here spoken of, was St. Paul; so if we look into the

foregoing Chapter, we shall find that he had been not long before sent down from Jerusalem to Caesarea,* 1.1 by the chief Cap∣tain, Claudius Lysias, upon a discovery that had been made to him of certain Jews who had bound themselves under a great Curse,* 1.2 not to Eat nor Drink till they had slain Him.

It was none of the least instances of the blind and furious zeal of those men for their Religion, that as they thought themselves disengaged even from all the Common Offices of Humanity to those that were not of the same Country and Opinion with themselves; so here they look'd upon it to be a piece of merit, a doing of God service,* 1.3 by any the most base and treacherous means that could be imagined, to persecute and destroy this Holy Man, meerly for having Apo∣statized from it.

They saw the mischief that he did them, and they knew not how, other∣wise than by his death, to prevent it. His Quality, his Education at the feet of one of their most Learned Rabbins; the zeal he once had for the Jewish worship in opposition to that to which he was now converted; His indefatigable In∣dustry in every where drawing others

out of those Errors and Prejudices in which Himself had been engaged; In a word, that Astonishing Miracle, by which our Saviour Christ himself from Heaven wrought his Conversion; All these, as they rendred him a most use∣ful and blessed Instrument of propaga∣ting the Gospel, so did they in propor∣tion mark him out as a peculiar object of their Rage. And accordingly we find that they left no Method, whether of open Violence, or private Treachery; either by false Accusation, or secret As∣sassination, unattempted to destroy Him.

But the Providence of God was not to be overcome by the malice and wicked∣ness of Men. And our Blessed Lord, who so wonderfully called him to his work, did not cease as wonderfully to protect and defend him in it: So that after all their endeavours to entrap him, we find him here more safe than ever from their Violence: In the hands of a Centurion, to secure Him from their Malice,* 1.4 but not to forbid any of his acquaintance to come or minister unto him.

In this state was our Apostle when Fe∣lix sent for Him to hear what he could say concerning the Faith or Gospel of* 1.5

Christ. What the particulars of that Sermon were which upon this occasion he made to Him, we are not certainly in∣formed. But the sum of it is recorded in the Words of my Text, viz. That it was of Righteousness, Temperance, and the Judgment to come: And those pro∣posed to him in so plain and powerful a manner, that he was not able to dis∣semble the impression it made upon him,

For, as he reason'd of Righteousness, Temperance and Judgment to come, Felix trembled, and answer'd, Go thy way for this time; when I have a convenient season I will call for thee.

To discourse upon which words in that proper manner that I ought to do, I must desire these two things may be ob∣served.

1st. That the Person to whom St. Paul here address'd himself, was not only a very wicked Man, and guilty in a more particular manner, as I shall presently shew, of those very crimes against which the Apostle here particularly inveighs;

but a Heathen too: A Man utterly un∣acquainted not only with the Doctrine of Christ,* 1.6 verse 24. but also with the profession of the Jews, vers. 22.

2dly, That to this man St. Paul proposes the Doctrine of a Future Judg∣ment, and that dreadful punishment which by consequence should hereafter be pronounced against sinners, not by way of Authority, or as a Revelation which the Gospel had made to the World; but as a point which his own Reason would tell him was most just, and fit to be be∣believed. He reason'd, says my Text, before him, of the great obligations that lye upon Men to live justly and soberly, and of the severe enquiry that shall one day pass upon all of us, whether we have lived or no as we ought to do. And then taking of our Text under these Considerations, I suppose I shall pursue the most proper design of it, in discour∣sing to you on these four points:

• Ist. That the Doctrine of a Judge∣ment to come, is so highly reasonable,

• that the greatest Infidel must be forced to confess the probability of it.
• IIdly, That if there be a Judgment to come, and a future state of rewards and punishments, it cannot be doubt∣ed but that those who live wickedly now, shall then be in a most wretch∣ed and deplorable condition.
• IIIdly, That however sinners may pre∣tend to dissemble their belief of this, and live as if indeed they did believe nothing at all of it; yet the greatest of them cannot chuse but tremble sometimes at the Ap∣prehension of it.
• Thô now, IVthly and Lastly, It too often hap∣pens to such persons, as we see it did to this unfortunate Man here; That the effect of these terrors is not to bring them to repentance of their sins; but to engage them by any means to put off the thoughts of their future state, which are so troulesome and amazing to them.

But before I enter upon these Parti∣culars, there is one thing which I cannot

but observe with reference to those other points mention'd in the Text, as part of St. Paul's Discourse before Felix, Righ∣teousness and Temperance: And the Ap∣plication whereof may serve to reproach the Complaisance of too many of his Suc∣cessors among us in the Gospel; whose ten∣derness in reproving the Vices of Great Men, and sometimes even their conni∣vance at them, do's but very illy agree ei∣ther with that great Obligation which our Holy profession lays upon us, or with that admirable Example which the Apostle has here set us for our imitation.

It is the Character which Historians have given us of this Felix,* 1.7 That he was a man, who, in his Government, ma∣naged his Power with all the Violence and Injustice that can possibly be ima∣gined; and breaking through all the Ties of Justice and Continence, had, by the help of one Simon a Magician,* 1.8 gain'd the Affections of Drusilla, the Wife of Azis, King of the Emisseni and lived in a state of Adultery with her.

Now this being the Case of Felix, 'tis plain, that the Subject of St. Paul's Discourse was to remonstrate to him his Injustice, and Intemperance; and let him freely know, That however he might

carry it out by his Power and Authority now, yet there was a time coming, a fu∣ture Day of Judgment, when he should be called to a severe Account for all his Wickedness.

This was indeed an Address becoming the zeal of an Apostle, and the Spirit of St. Paul. And too plainly shews, how little we have left in us of that Primitive warmth which inflamed this Holy Man, by our different management on the like Occasions.

There can hardly be imagined any greater discouragement to such a free∣dom, than what our Apostle here la∣bour'd under. To touch an Vnjust Go∣vernor in the point of his Violence and Injustice; a lustful Adulterer in the busi∣ness of his Incontinence, this one would think should have been a pretty bold un∣dertaking for any One. But for Saint Paul, a Prisoner, one that was to appear as a Criminal before him; for him, in∣stead of flattering this great Man▪ as his Adversary Tertullus had done: Verse 2. Instead of Applauding the great quietness which the people enjoy'd under his govern∣ment,* 1.9 and the very worthy deeds that had been done by his providence, to call him to repent of his Rapine and Cruelty; of

his Intemperance and Adultery: and this too in the presence of that very Woman whom he much loved,* 1.10 and for whose sake he had done so many vile things; this was an Honest freedom and plain∣ness, becoming an Apostolical Age; but which, I fear, in these days of ours, would be censur'd as rudeness, and in∣discretion; any thing rather than a com∣mendable Zeal for the Glory of God, and the Salvation of Souls.

But alas! St. Paul had not learnt that tender Application that is now a-days made to Great Persons. He had no In∣terest of his own to pursue; and there∣fore did not address himself after the manner of those who are more afraid of offending Men, than of displeasing God, and of disparaging their Character. He knew the Doctrine to be seasonable to Felix; and that if he pleased to make a good use of it, it might be profitable too: And he never stood to consider, whether Felix would like it, or no; or whether it might not perhaps provoke him to run to any Extremities against him for his freedom. In short, He had an Vnjust, Adulterous Man to preach to; and he knew nothing so fit to reason of before him, as of Righteousness, Tempe∣rance,

and the Judgment to come. And had we but the same honest Courage and Indifference that he had, we should speak, not only with the same freedom that he did; but, by the Grace of God, with the same efficacy too: And poor and despicable as we are thought by ma∣ny, yet in the power of that Divine Truth which we are sent to preach to the World, make the greatest Sinners tremble to think, That for all these things God will bring them to judgment.

And that this is the Case, is the first thing I am to shew:

Ist, That the Doctrine of a Judgment to come, is so highly reasonable, that the greatest Infidel cannot but ac∣knowledge the probability of it.

In pursuance of which Point, it is not my Design to shew what Grounds the Holy Scriptures give us for the belief of a future Judgment, which we all of us every day profess as an Article of our Faith, and therefore cannot be supposed any of us to doubt of it. What else do we meet with almost throughout the New Testament, but Exhortations to live well upon this Ground, That God has ap∣pointed

a day in which he will judge the world in righteousness:* 1.11 Acts xvii.31. That we must all stand before the Judg∣ment-seat of Christ, Rom. xiv.10. That we must All appear before the Judgment-seat of Christ; Every one to receive the things done in his Body, according to what he hath done, whether it be Good or Evil: 2 Cor. v.10.* 1.12 What Revelation has there ever been more clearly made, I do not say than this, That there shall be a final Judgment, but of the manner and Cir∣cumstances of it?* 1.13 How the Trumpets shall sound, and the dead arise, and those that are alive be changed. How the just shall be caught up into the air, and the sinners lie groveling below, in vain cry∣ing out to the Mountains to fall upon them, and to the Hills to cover them: How the Judgment shall be set, and the Books open'd, and every man judged out of the things contained in those Books, according to his works.* 1.14 Then shall the Son of Man come in his Glory, and sit down upon the Throne of his Glory: And before him shall be ga∣thered all Nations, and he shall separate them the one from the other, as a Shepherd divideth his Sheep from the Goats: and he shall set his Sheep on his right hand, and the Goats on his left: And he shall

say to them on his right hand, Come ye Blessed of my Father, inherit the King∣dom prepared for you from the foundation of the World. But to those on the left, Depart from me ye Cursed into everlasting fire, prepared for the Devil and his An∣gels. And these shall go away into Ever∣lasting Punishment; but the Righteous into Life Eternal.

In a word; So particular is the Ac∣count which we here find of all the Cir∣cumstances of this great Audit, that I scarce know any thing left unrevealed to us, but only the Day and Hour when this Judgment shall be: And which in∣deed God has in Mercy kept up from us, that so we might always live in Appre∣hension of that, which we can never tell how soon it may arrive.

But this is not that which my Text leads me to consider: And indeed, how∣ever it may be useful enough to call upon the most faithful Christians to think sometimes on this future Judg∣ment; yet it would certainly be a very needless undertaking to reason with such Persons concerning it, and use any long Arguments to convince them of the fu∣turity of it. That which I have now to do, is of a quite different nature; 'Tis

to offer such Reasons for the belief of a Judgment to come, as may convince the Greatest Infidel of the probability of it: And shew them that, whether they will believe us in other things, or no, yet here at least they cannot with any rea∣son doubt of the Truth of our Doctrine; but must resolve to become Good Men, if they will not be persuaded to become Faithful Christians.

And indeed in this Sceptical Age, in which we now live, it may not, for ought I know, be altogether unseasona∣ble, to argue sometimes with Men upon their own Principles. To shew them, that Religion is not a contrivance of State Policy, nor the effect of Priest-craft. That when we discourse of another World after this, and a final Inquest to pass upon all our Actions; and a Vast Eternity of Re∣wards and Punishments, according to what they now do, whether Good or Evil; we do not alarm Mens minds with false Fears, and ungrounded Terros, but speak to them a Truth which the very Gentiles themselves have universally ac∣knowledged; nay, which their own Consciences will not suffer them to disbe∣lieve, however they may sometimes en∣deavour to stifle their Convictions, and

have the Impudence to deny, what at the same time, with Felix, they trem∣ble to think of. In short; That whe∣ther we look into the frame and consti∣tution of our own Souls within us, or contemplate the Dispensations of God's Providence in the affairs of the World without, they both speak to us this great Truth, That God will bring us to Judgment.

1. If first we look back into the Prin∣ciples of the Heathen Theology, what point shall we find more universally ac∣knowledged by them, than this of a Judgment to come? This we may see il∣lustrated not only in the flights of their Poets, in the Harangues of their Orators, in the Dictates of their Philosophers; and all which have been particularly collected by the Holy Fathers of the Church in their Writings against them, and may be seen at large in the Works yet extant of Justin Martyr, Eusebius, Theodoret and others: But as Tertullian well observes, even in their common Conversation, in which Men usually the most speak according to their Natural impressions, they still testified the same belief: And by calling God to witness and judge of their Actions; by commending

themselves and their Cause to God, when they could find no remedy or relief from Men, they plainly shew'd it to be a principle rooted in their very Natures, That there is a God who sees and ob∣serves what passes here below; and will one day set to rights all the present seem∣ing irregular dispensations of his Provi∣dence in the Government of the World, and render to every man according to his Works.

I shall not in this place enter so far in∣to this Argument, as to shew you in the particular expressions of the Ancient Hea∣thens themselves, how clearly and pe∣remptorily they have deliver'd them∣selves as to this Point of a Judgment to come. But thus much I suppose I may take the liberty to conclude from what I have already in General observed; That it cannot be deni'd, but that, Christianity set apart, the belief of a future Judgment must be allow'd, even upon the meer Principles of Nature, to be very highly probable, which the Gentiles themselves, without the help of any Divine Revela∣tion, have so firmly and universally re∣ceived.

And indeed so clear are the Evidences of it, that wheresoever we turn our eyes,

whether into the Nature and Constitution of the little World within, or into the Go∣vernment and Administration of the great∣er without us, we cannot but acknowledg the reasonableness of this belief. For,

2dly, If we consider the Nature of our own Souls within us, we shall find a Con∣science, even in the most wicked Men, that will plainly bear witness to this great Truth.

There is a certain Principle implanted in every one of us, that not only directs and informs us what we ought to do, and what to avoid; but does moreover check, or encourage us, according as what we have done is either Good or Evil. Now upon this Sentence which our Con∣sciences here pass upon all our Actions, we find either a pleasure, and confidence, and satisfaction if we have done well; or else a fear, and terrour, and distrust, if we have done ill: And this not with reference to any Reward we are like to receive, or any Punishment we may be in danger of suffering in this present World: The greatest Monarchs being no less sensible of these Motions within, when their Consciences do either approve or condemn them, than the meanest of their Subjects; and both the One and

the other, tho' the Action were never so secret, no less than if it had been done in the presence of the whole World.

And what is all this but a plain Evi∣dence planted in our very Nature, to keep us in a continual expectation of some ac∣count to be given of our Actions in another World, beyond what is done in this. When the long Series of our present Lives shall be reviewed, and our Consci∣ences, now our Judges, then become Witnesses, and give Testimony for or against us, according as we have done either Good or Evil.

But that which will be a yet farther Confirmation of this Argument is, That the nearer we approach to our latter End, still the more Powerful and Vigo∣rous are these impressions of our own Consciences upon our Souls. How does the Sinner then begin with Horror to reflect upon his Life past; and to hate and fear the Consequence of his Evil doings, when he is just ready to die, and by consequence is passed all appre∣hension of any farther inquest in this Life, more than he did at the time of his commission of them? Whilst the Good and Vertuous man embraces Death with such a Quiet and Compo∣sure,

and oftentimes with such a sensible Joy and Satisfaction, as if he were about to receive some great Good by it, to be sure did not Fear any Evil from it.

This certainly can be nothing else but a still more sensible evidence of the Belief of a Judgment to come, rooted in our very Natures, and that there is to be a Restitution of rewards and Punish∣ments in another Life, besides what is made to our Actions in this▪

3. To all which if we add, 3dly, The farther strength that will be given to this Principle, from the Considerati∣on of the present Irregular Dispensations of God's Providence, as they seem to us, in this World, to oblige us to expect some Judgment in the Other; I do not see what the greatest Sceptick can have to oppose against so firm and clear a Demonstration of it.

It is, I presume, agreed among all sorts of Persons that admit the Being of a God, that as he is the Author of all Per∣fections in all other things, so he can have nothing Defective, or Imperfect in Himself. That as this World was not at first made by Chance and Fortune, but by a most Wise, and Good, and Powerful God; so neither is it now Go∣vern'd

by Chance, but by the Providence of the same God who first made it.

Now if God be Infinitely Perfect, then he must be Perfectly Wise, and Just, and Good; and we may as well suppose him not to be God, as not allow him to be all this. But if he be so, and if this World be indeed subject to the Guidance of his Providence, then We must of necessity acknowledg a Judg∣ment to come. It being plain, that as the Affairs of men are order'd in this Pre∣sent World, they shew but very little sign of an exact Justice and Goodness in the Administration of them. The best Men now being oftentimes the most Unfortunate; and the most Profligate Miscreants, the most happy, in the En∣joyments of the Good things of this Life.

Either therefore we must deny that there is a God, altogether; or that the world is Govern'd by Him: Or we must say, that he is not Just and Good, and there∣fore minds not what becomes of those that are so, which is in effect to say he is not God: Or else that he is Impo∣tent and Ignorant; either does not know how things pass here below, or tho' he

does know, yet is not able to redress them; and this again destroys the very Notion of a God, which includes an In∣finite Perfection in Power and Knowledge, no less than in Goodness and Justice: Or lastly, If there be a God, and that God does take care of the Affairs of men; and is Good and Just; and has such a Knowledge and Power as we say he has; then it must remain, that there shall be a future Judgment, in which all these un∣certain, irregular Dispensations of his Providence, as they appear to us, shall be cleared and set right, and the Good and Bad receive the just recompence of what their Actions here have deserved.

Seeing then we cannot with any rea∣son doubt either that there is a God, or that this God is Just, or that his Provi∣dence does indeed superintend over the Affairs of the World; and yet 'tis plain that things now are not order'd with so exact a Justice as a Divine Providence does require: It must remain, that nei∣ther can we with any reason doubt, but that there is to be a Judgment to come, in which God will make a perfect Demonstration of his Goodness and Ju∣stice to every man according to what he has done in the Body, and of which our

Consciences, as we have before shown, shall then render a most exact account.

Which being so; I shall not need say much to shew,

IIdly. That then it cannot be doubt∣ed, but those who live Wickedly now, must expect to be hereafter in a most wretched and deplorable condition.

This is the plain, indeed the necessa∣ry Consequence of the foregoing Refle∣ctions. For if the very End of this Judgment be, as we have said, to make a great and Eternal Demonstration of God's Justice in his Dispensations towards the Children of men, then in the words of St. Paul, Rom. ii.6.* 1.15 He must render to eve∣ry man according to his works. To them who by Patient Continuance in will doing, seek for Glory, and Honour, and Immortality, Eternal Life: Tribulation and Anguish upon every Soul of man that does Evil, of the Jew first, and also of the Gentile: For there is no respect of persons with God.

If the present Administration of Af∣fairs in this Life, be not exactly accord∣ing to the strict rules of Equity and Ju∣stice; God permitting the Righteous man

to struggle under the Pressures of an Ad∣verse Fortune, and the Wicked and Vn∣godly to Prosper in their Wickedness; yet may this be very well Reconcilable with his Justice, both because he may have other excellent Ends, to serve by such an Irregularity, and for that he has yet an Opportunity remaining in his hands, abundantly to recompence all the sufferings of the One, and to Punish all the Wick∣edness of the Other. And instead of concluding from these Promiscuous events now, that God is not Just, or does not re∣gard the Affairs of this World; that he knows not, neither understands how things pass here below, nor has power suffici∣ent to Govern them as in Justice he ought to do; I have already shown that we ought rather to infer, That this Life is only a State of Tryal, that the great time of Retribution remains in a∣nother World, when all these Irregu∣larities shall be set right, and the Good∣ness, the Justice, the Power of God be made known in a most severe and ex∣act Sentence which shall then pass upon every man, in the day when he shall judge the World in Righteousness.

But if God not only suffers the Wicked to Flourish now, but shall hereafter also

let them go Vnpunish'd; if he permits them to enjoy the Fruits of their Sins in this present World; and will take no Care to avenge himself upon them in the next;* 1.16 How then shall the Judge of all the Earth do right? Or what is there more remaining whereby to justify God in his doings, who thus apparently con∣nives at Sinners; and neither asserts his Cause in their ruine here, nor will call them to any account for all their Wick∣edness hereafter?

It remains therefore, that as certain∣ly as that God is Just, and therefore must some time or other render to every man according to his works, the Sinner shall one day receive a dreadful Sentence of Horror and Misery from that God, nei∣ther whose Knowledge he can escape, nor whose Power he is able to withstand: Who sees all his most secret Villanies now, and will hereafter bring him to Judgment for them. But now what or how great that Punishment is which re∣mains for Sinners in the other World, this is what we cannot pretend by any Natural way of Reasoning precisely to define. And yet thus much I think even our own Reason may suggest to us.

Ist. That it must be some very great Punishment which a long Life of Sin and Impiety, and that too heightned with all the Aggravating Circumstances of being committed against Knowledge, a∣gainst the checks of our Consciences to the contrary, it may be against Vows and Resolutions of doing better; nay possibly, against many special means and methods of God's Providence to bring us to Repentance, must deserve, and there∣fore in all probability shall receive.

2dly. That as there are different Kinds and Degrees of Sinners now; All men do not rise up to an equal pitch of Wick∣edness, nor begin so soon, nor continue so long in their Evil doings; nor it may be have it in their Power to do so much mischief as other Sinners do; so in all reason we may believe that there shall also be different degrees of Punishment suitable to all these, and some be con∣demned to a much more Severe and intollerable infliction than others.

To both which remarks I cannot tell, whether I may not add,

3dly. That seeing the Soul is a Spirit in its own nature capable of Immorta∣lity; having neither any dependance on the Body, nor being exposed to any

of those Casualties that are the Causes of the Corruption of all other things which we see Decay and Perish here; and there being no Declaration any where made to us, that it is the Will of God ever to extinguish them after they are gone out of the Body; We may, I think, have some cause to fear, whether our Souls being capable of an Eternal existence, the Puishment also which in that last Judgment they shall be doom'd to, may not be for all Eter∣nity.

And all this the Principles of Natu∣ral Reason, and the Dictates of our Con∣sciences direct us to, and the greatest Infidel must be forced at least to con∣fess the Probability of it. And indeed, However Wicked men may endeavour to dissemble their Belief of these things, and live so as if they truly did not give the least credit to them, yet are their Fears many times too strong for them, and discover their Apprehensions, whe∣ther they will or no. This is the next Point I proposed,

IIIdly. That however Sinners may Live as if they Believed nothing ••f all this, yet the greatest of them

cannot chuse but Tremble some∣times at the Appprehension of it.

So Felix did, and so we have been told of many others that have done likewise. Men may pretend to out∣brave Hell and Eternity at a distance, may laugh at our Discourses concerning another World, and the Judgment that is to pass on all our Actions in it; and make it a Piece of Wit and Gallantry not to believe any thing of them; But I have seldome heard of that man that could look Damnation in the face when he came within prospect of it. There is a certain time when all men begin to acknowledge the Power of Religi∣on; and if not to believe a Heaven, yet at least to fear a Hell. Atheism and Profaneness are things that pass well enough while there is no great cause to reflect on the danger of them: Whilst mens Pulse beats strong, their Years run briskly on; their Condition is Easie and Prosperous; they go on in their sins without Controul, and therefore without considering either what they do, or whether they are running.

But no sooner does any Trouble and

Adversity come upon them: If their pro∣sperity fails them, and the iniquity of their ways begins to encompass them round about; If age and infirmities call upon them to think what they have done, or where 'tis they must next go; but presently all their Schemes and Hypo∣theses vanish: They awake as Men out of a deep sleep, and too late begin, if not to convince themselves that there is a Judgment to come, yet to tremble with horror, lest perhaps there should be One.

But alas! What is for the most part the consequence of these Terrors? Is it even now at least to fit and prepare themselves for it? No, They are afraid of a future judgment, and cannot endure the thoughts of it; yet still they neglect to provide against it. This was the last point I proposed to consider, and is evi∣dently the sad condition of many of these Men: viz.

IVthly, That the use they make of these reasonings concerning a Judg∣ment to come, is not to bring them∣selves thereby to a repentance of their Evil-doings; but rather to en∣deavour by any means to put off

these thoughts of their future state, that are so troublesome and uneasy to them.

There is not perhaps any one thing in the World that ruins more Souls, than this unhappy Method so common with most sinners, of still putting off the bu∣siness of Religion to a more convenient season. They cannot endure the thoughts of another World, and that Judgment which we must every one of us undergo in it; They tremble at the reflection of it, and delude themselves with a future prospect of resolving in good earnest to prepare themselves for it; but like Felix in the Text, they put off this work to another Time, without ever fixing when that Time is to come; and it happens to them, as it did to him, that for the most part it never comes at all.

I believe there are but few in the World so wicked as never to have had their lucid intervals of Piety and Reli∣gion; nor occasions both to consider of a Judgment to come, and how much it would import them to provide for it. On the contrary, I am apt to think the greatest part of Sinners go on in their sins now, with a confidence and resolu∣tion

of repenting some time or other: But still some thing or other interposes to prevent their doing of it; and Death overtakes them before they are aware; and they go out of this World or ever they have made the least provision for another.

I shall not need to say how unreason∣able such a procrastination is, even upon those Principles of Natural Reason on which I have hitherto proceeded in the managing of this great Argument. For if we have so much reason as we have seen, to believe that there is to be a Judg∣ment to come, in which we must render a strict account of all our Actions; and every days experience convinces us of the shortness and uncertainty of our pre∣sent life, and the little depend••nce we can make upon it for the time to come: If in that judgment the state and condi∣tion of sinners shall, without controversy, be very grievous; and there be no way to promise our selves either any peace of Conscience now, or any hopes of Happi∣ness hereafter, but only by acting in such a manner, and putting our selves in such a state, that we need not be either a∣shamed to live, or afraid to die: It must then certainly be most fit and reasonable

for all of us to begin personally to consi∣der and do like Men, and no longer con∣tinue in those sins which are our torment now, and which, should we chance to die ere we have repented of them, will prove our ruin for ever.

And all this the very light of reason, and the dictates of natural Conscience speak to us to call us to repentance, and to convince us of the Danger and Vnrea∣sonableness of the least delaying of it. And if there should chance to be any here present, whose Wickedness and Infi∣delity render this discourse as seasonable to them now, as St. Paul's once was to Felix; I cannot but hope they may meet with somewhat in this reasoning that may have the same Effect upon them, but with a better Consequence than the Apostles had upon that wretched Man: may serve not only to awaken their fears of a judgment to come, but to stir them up to an immediate provision for it.

But it is time now to remember, that I am speaking all this while to a Chri∣stian Assembly; and therefore to such, as will admit of yet more lively persuasives of a future Judgment; and of the Great and Eternal Torments that await the Wicked after it.

And I shall not need to say how much our Religion has discovered to us, to make the sinner tremble at the apprehen∣sion of that dreadful Inquest, which the best Christian cannot think of without amazement.

For indeed, where is the Soul so well established, so secure of its own sinceri∣ty, as to be able to endure the Horrors of that day, when the end of all things being come, the World its self shall be∣gin to tremble and fall into its ancient Chaos. When the sun, and moon, and stars shall be darkened: the mountains shall quake, and the powers of Heaven be shaken. When the Earth shall be set on fire; the Heavens shall be shrivell'd up as a scroll, the Elements also shall melt with fervent heat. When the Trumpet shall sound, and the Graves be opened, and the Dead arise; and our Consciences begin to fly in our Faces, and represent to us the sins we have committed; the means and opportunities of repentance which we have neglected; and the Everlasting pu∣nishment to which we are now just ready to be condemn'd.

O! the terrors of that time, when be∣ing distracted with all these amazements, we shall begin in vain to cry out to the

Mountains to fall upon us, and to the Hills to cover us! When we shall be able no where to see any hope or comfort re∣maining to us. If we look up to Hea∣ven, that place which we shall now ne∣ver be able to approach; behold there our Judge with all his Holy Angels about him, pronouncing a bitter sentence of In∣dignation and Wrath, and Eternal mise∣ry against us. If we cast down our eyes below; nothing is there to be seen, but the wretched Companions of our misery; Weeping and wailing, and gnashing of teeth. The fire already bursting out, in which we are to perish, and yet to be preserved alive for ever; and the Devils ready to drag as into that place of Tor∣ments.

How shall we then Curse our Sins, that have brought us into this desperate, lost estate? And too late begin to consider the wisdom of those happy men, who have been persuaded timely to think of, and to provide for Eternity.* 1.17 We fools counted their lives madness, and their latter end to be without honour. We once laugh'd at their folly, and smiled to see them pine away themselves in pe∣nitential exercises, whilst we freely in∣dulged our Ease and our Debauches.

But now they are numbred among the Children of God,* 1.18 and their lot is among the Saints.

And now when all these, and infinite∣ly more terrors than I am able to express, are included in that one thought of the judgment to come; tell me O wretched sinner! Canst thou hear me reasoning this day before thee of these things, and not tremble at the Apprehension of them? And if the very thoughts of a judgment to come, be thus dreadful to thee now, canst thou yet think thy self uncon∣cern'd to provide against that time, when thou and I, and all who are here present, must prepare to appear before it?

Rather, Let this reflection engage every one of us to examine our selves, how we shall then be able to give up our Accounts: And let us so judge our selves, that we may not be condemn'd for ever. Let us, whilst we have yet the time, confess our wickedness, and be sorry for our sins. Let us turn from our evil way, and from the violence that is in our hands, that our iniquity may not be our ruine. Let us fly to our Judge, whil'st we are yet in the way, before we go down into the Grave where there is no repentance.

And if we thus improve the Terrors of the Lord now, we shall hereafter with great confidence expect them: And that great day, so dreadful to the unprepared sinner, shall be to us a day of joy and triumph with all Saints,

Which God of his mercy grant it may be to every one of us, for his dear son Jesus Christ his sake: To whom be ascribed, as is most due, Salva∣tion, and Glory, and Power, and Praise, and Dominion, for ever and ever, Amen.

Notes

• * 1.1

  Acts xxiii. v. 23, &c.
• * 1.2

  Ib. v. 12, 14, 16.
• * 1.3

  Joh. xvi.2.
• * 1.4

  Acts xxiv.23.
• * 1.5

  —v.24.
• * 1.6

  See Gro∣tius and Dr. Ham∣mond on that Verse, which in our Translation seems to imply quite other∣wise, viz. That he had a perfect knowledg of the Jewish Law.
• * 1.7

  Josephus, Hist. l. 20.
• * 1.8

  Tacitus, Hist. l. 5.
• * 1.9

  Verse 2.
• * 1.10

  Verse 24.
• * 1.11

  Acts xvii.31. Rom. xiv.10.
• * 1.12

  2 Cor. v.10.
• * 1.13

  1 Thess. iv.15, &c. 1 Cor. xv.
• * 1.14

  Matt. xxv.31, &c.
• * 1.15

  Rom. ii.6, &c.
• * 1.16

  Gen. xviii.25.
• * 1.17

  Wisd. v.4••
• * 1.18

  —5.