Sermons Upon Death and Eternal Judgment, Sermons 2

Sermons Upon Death and Eternal Judgment · Sermons 2

p. 3SERMONS UPON Eternal Judgment.

Acts 17. 31.

Because he hath appointed a Day, in the which he will judg the World in Righteousness, by that Man whom he hath ordained: whereof he hath given assurance unto all Men, in that he raised him from the dead.

SAint Paul had this Title of Honour eminently conferred upon him, the Apostle of the Gentiles: This Office he p. 4performed with persevering diligence, diffusing the Light of Life to those that sate in darkness, and in the shadow of Death. In this Chapter we have recorded the substance of his Sermon to the Athenians; wherein his admirable Zeal and Prudence are remarkable, in the Matter and Order of his Discourse, to convince and perswade them to receive the saving Truth of the Gospel. He first lays down the Principles of Natural Religion, to prepare them for the more easy belief of supernatural revealed Religion. The depravation of the Minds of Men was in no instance more prodigious than in their vilifying Conceits of the Deity: They attributed his Name and Honour to various Idols, and ascribed to him their own Figure, and which was infinitely more unworthy p. 5and dishonourable, their own Passions and Vices. They adored their own vain Imaginations. The Idols of their Hearts were erected on their Altars. Venus was a Goddess, because impure Love reigned in their Brests. Bacchus had Religious Rites, because sensual Pleasures as sweet as Wine intoxicated their Spirits. These Errors, as gross as impious, were universal: the Philosophers themselves were not exempted from the Contagion. The Apostle therefore makes use of the clearest Arguments, to give Authority to the plain conspiring Voice of Nature, that had so long in vain recall'd them from Idolatry to the Worship of the only true God. He therefore declares, that the Divine Maker of all things,Vers. 29. the Father of Spirits, could not be represented by corporeal p. 6and corruptible things, but was to be acknowledg'd and ador'd in a manner becoming his spiritual and infinite Perfections. That he made all Nations of one Blood, Vers. 26.tho' distinguish'd in their Habitations and Times, that they might seek and serve the one universal Creator. And though the Pagan World for many Ages had lived in an unnatural Oblivion of God, and he seem'd unconcerned for their violation of his Laws, yet it was not from the defect of Justice, but the direction of his Wisdom, that his Patience was so long extended to them. And this he proves by the new and most express declaration of his Will: But now he commandeth all Men every where to repent; because he hath appointed a day, in which he will judg the World in Righteousness, by the Man whom he hath ordained: p. 7whereof he hath given assurance to all Men, in that he raised him from the Dead.

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

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

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

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

1. That God is the Universal Monarch of the World, and has supreme Authority to govern reasonable Creatures, antecedent p. 8to their Election and Consent. The Psalmist calls to the Heathens,Psal. 100.Ps 100 Know ye that the Lord is God: that is, the most glorious Being, and absolute Sovereign; for it is he that made us, and not we our selves. He formed all things by his Almighty Goodness, and is King by Creation.

2. The two principal and necessary parts of his Soveraignty are, to give Laws for the ruling of his Subjects, and to pass final Judgment upon them for their Obedience or Disconformity to his Precepts. Mere natural Agents are regulated by a wise establishment, that is the Law of their Creation. The Sun and Stars are moved according to the just Points of their Compass. The Angels are under a Law in Heaven, and obey his Commandments. The Humane Nature of Christ, p. 9though advanced to the highest capacity of a Creature, yet received a Law. And his whole Work upon Earth for our Salvation, was an Act of Obedience to the Will of God. If a Prince out of affection to his Friend will leave his own Dominions, and live privately with him in a Forreign Country, he must be subject to the Laws of the Place. Indeed it is not conceivable that a Creature should be without a Law; for this is to make it supreme and independent: Supreme, in not being liable to a superior Power to confine and order it: Independent, as to its Being and Operations; for dependance necessarily infers subjection. There is a visible connexion between those Titles;Isa. 33. 22.Isa 33:22 The Lord is our Judg, the Lord is our Law-giver, the Lord is our King. And sometimes in p. 10Scripture his Soveraignty is intimated in the Title of Judg: thus in that humble Expostulation of Abraham for Sodom; Shall not the Judg of all the World do right? He addresses his request to God under that Title, to soften his Power, and incline his Clemency to save the Wicked for their sakes who were comparatively Righteous, that is, innocent of their crying Sins.

3. As his right to govern and judg the World is natural, so are his Attributes, his Wisdom, Holiness, Justice, and Power, that qualify and render him most worthy to exercise this Government. These are finite separable Qualities in Angels or Men, but essential Perfections to the Deity. 'Tis more rational to conceive that things may be congeal'd by the heat of Fire, or p. 11turn'd black by whiteness, than that the least act of injustice can be done by the Righteous Lord. The Apostle rejects with extreme detestation, the blasphemous Charge of unrighteousness in God's proceedings: Is God unrighteous that taketh Vengeance? Rom. 3. 5, 6.Rom 3:5Rom 3:6God forbid: For then how shall God judg the World? He may as soon renounce his Nature, and cease to be God, for as such he is necessarily Judg of the World, as violate his own Perfections in his judicial proceedings with us.

4. God being invisible in his own Nature, hath most wisely ordained the last Judgment of the World to be transacted by a visible Person: because Men are to be only judged, and not the Angels, and the whole Process of it with them, will be for things done in p. 12the Body. The Person appointed for this Great Work, is Jesus Christ the Son of God united to the Humane Nature. The Father judgeth no Man: Joh. 5. 22.John 5:22Not as if he descended from the Throne, and devested himself of his Supremacy, but not immediately; but hath committed all Judgment to the Son. Vers. 26, 27.And it follows, As the Father hath Life in himself, so hath he given to the Son to have Life in himself: And hath given him authority to execute Judgment also, because he is Son of Man; that is, as Mediator. The quality of this Office requires no less Person for the discharge of it.

1. Upon the account of its superlative Dignity. No mere Creature is capable of such a glorious Commission. To pass a Sovereign Sentence upon Angels and Men, is a Royalty reserv'd p. 13for God himself. We read that no Man in Heaven, or Earth, Rev. 5.Rev 5was able to open the Sealed Book of his Eternal Counsels, as unsearchable as deep: only Jesus Christ who was in the Bosom of the Father, the Seat of his Counsels and Compassions, and was acquainted with all his Glorious Secrets, could unfold the Order of the Divine Decrees about the Church. And if no Creature was worthy to be admitted into God's Counsel, much less to be taken into his Throne. The Eternal Son, the express Image of his Person, is alone fit to be his authorised Representative in Judgment. Our Saviour declares, that the Father invested the Son with this Regal Power, that all Men should honour the Son, John 5. 23▪John 5:23with the same religious Reverence, and supreme adoration, as they honour the Father.

p. 142. Upon the account of the immense Difficulty, no mere Creature is able to discharge it. To judg the World, includes two things. 1. To pass a righteous and irrevocable Judgment upon Men for all things done in this Life. 2. The actual execution of the Sentence. And for this no less than infinite Wisdom, and infinite Power are necessary. If a select number of Angels of the highest Order were deputed, yet they could not manage the judicial trial of one Man. For besides the innumerable acts and omissions in one Life, the secrets of the Heart, from whence the guilt or goodness of Moral Actions is principally derived, are not open to them. He alone that discerns all things, can require an account of all.

p. 152. The Son of Man is invested with this High Office as the Reward of his Sufferings. We must distinguish between the essential and oeconomical Power of Christ. The Son of God, considered in his Divine Nature, has an original Power of Judgment equal with the Father, but considered as Mediator, has a Power by delegation. In the quality of the Son of Man, he is inferior in dignity to the Father: The Apostle declares this in that scale of Subordination, of the Creatures to Believers, and of Believers to Christ, and of Christ to God. All things are yours, and you are Christ's, and Christ is God's. Aud observing the beautiful Order that arises from the superiority and dependance between things, he saith, The Head of every Man is Christ, and p. 16the Head of the Woman is the Man, and the Head of Christ is God. Now this Power by Commission was conferr'd upon him as the Reward of his Sufferings. The Apostle expresly declares it, that Christ being in the Form of God, and without any usurpation truly equal to him in Divine Perfections and Majesty, humbled himself, and came obedient to the Death of the Cross. Wherefore God hath highly exalted him, and given him a Name above every Name: that at the Name of Jesus every Knee should bow, of things in Heaven, and things in Earth, and things under the Earth; and that every Tongue should confess that Jesus Christ is Lord, to the Glory of God the Father. His victorious Sufferings are the Titles of his Triumphs, his being so ignominiously deprest and condemn'd by Men, is the just reason of p. 17his advancement to judg the World.

5. There is a Day appointed wherein the Son of Man will appear in sensible Glory, and exercise his judicial Power upon Angels and Men. He is now seated at the right hand of the Majesty on High, and the Celestial Spheres are under his Feet: Universal Nature feels the power of his Scepter: He reigns in the Hearts of the Saints by his Word and Spirit, and restrains the Fury of his Enemies in what degrees he pleases: but still his Servants are in distress, and his rebellious Enemies insolently break his Laws▪ and the Curtains of Heaven conceal his Glory from us: therefore a Time is prefix'd, when in the Face of the World he will make an eternal difference by Rewards and Punishments p. 18between the Righteous and the Wicked, and his Government shall have its compleat and glorious Issue. This is stiled the Judgment of the Great Day.

1. With respect to the appearance of the Judg. When the Law was given from Mount Sinai, the Mountain was covered with Fire, and the Voice of God as loud as Thunder proclaimed it from the midst of the Flames, so that the whole Army of the Israelites was prostrate on the Plain, struck with a sacred Horror, and almost dead at the amazing sights and sounds. From hence 'tis said, that in his right hand was a fiery Law. And if the Law-giver appear'd in such terrible Majesty at the proclaiming the Law, how much more when he shall come to revenge the Transgressions of it? 'Tis set p. 19forth in Scripture in the most lofty and magnificent Expressions. He shall come in his Father's Glory, Luk. 9. 26▪Luke 9:26and his own Glory, and the Glory of the Angels. A devouring Fire shall go before him, to consume all the Works of the Universe. He shall descend from the highest Heavens, glorious in the attendance of innumerable Angels, but more in his own Majesty, and sit on a radiant Throne high above all.

2. 'Tis great, with respect to the appearance of those who are to be judg'd: All the Apostate Angels, and the universal Progeny of Adam. The bowels of the Earth, and the bottom of the Sea, and all the Elements shall give up the Dead. The mighty Angels the winged Ministers of Justice, shall fly to all Parts, and attaque the Wicked to bring them as miserable p. 20Prisoners before that high Tribunal. And those blessed powerful Spirits shall congregate the Righteous, to present them at his right hand.

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

To define the particular Time when this shall be accomplish'd, is beyond the knowledg of the Angels of highest dignity. 'Tis inter Arcana Imperii, among the Secrets of the Kingdom of Heaven. p. 21'Tis observable that God has revealed the Times precisely wherein some great Events should come to pass: after how many Years the Israelites should be freed from Egyptian Bondage: after what space of Time they should be restored from the Captivity of Babylon: when the Messiah should die for the expiation of Sin: but there is no designation by certain Characters of the particular Day, nor Year, nor Age, in any Prophecy of our Saviour's coming to Judgment. And of this an Account may be given. The special End of those Predictions was, that those who lived to see their accomplishment, notwithstanding the seeming Impossibilities, might believe the Truth and Power of God to fulfil the Revelation of his Purposes for the time to come. p. 22But at the last Day, all the Promises and Threatnings will be fulfilled, nothing will remain to be the Object of Faith, and consequently it was superfluous to declare the certain Time, since the exact accomplishment of it according to the prediction, will neither be useful to confirm Believers or convert Infidels.

Lastly, The Resurrection of Jesus Christ is the most convincing and commanding Evidence of this Doctrine, that he shall judg the World. For he was charged with Blasphemy deserving of Death for this Testimony: Mat. 26. 64, 65.Matt 26:64Matt 26:65I say unto you, hereafter shall you see the Son of Man sitting on the right hand of Power, and coming in the Clouds of Heaven. He dedicated Martyrdom in his own Sufferings. Now God in raising him from the Dead, confirmed p. 23the truth of his Testimony by that visible Miracle, and the belief of it converted the World to Christianity.

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

That God will judg the World in Righteousness by Jesus Christ.

The Mediator, who shall be Judg in the Union of both Natures, considered as the Son of God, is essentially Holy and Righteous, and considered as the Son of Man, was holy, harmless, undefiled, and separate from Sinners. In him all Vertues shin'd in their absolute Purity: and who is so worthy and qualified to reward Holiness and punish Wickedness, as the holy one of God? 'Tis said of p. 24him,Heb. 1.Heb 1 Thou hast loved Righteousness, and hated Iniquity, therefore thy God hath anointed thee with Oil of gladness above thy Fellows: Consecrated him to the Regal Office, and enrich'd his humane Nature with Endowments suitable to it. 'Twas prophesied of him,Esa. 11. 2, 3, 4.Isa 11:2Isa 11:3Isa 11:4 The Spirit of the Lord shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledg, and of the Fear of the Lord; and shall make him of quick understanding in the Fear of the Lord, and He shall not judg after the sight of his Eyes, neither reprove after the hearing of his Ears. But with Righteousness shall he judg the Poor, and reprove with Equity. Humane Judgments are often unrighteous from vicious Respects and Affections that pervert the Will, or fair Appearances that deceive the Understanding: p. 25by Gifts or Guile, Innocence is cast, and Guilt acquitted: but the Judg of the World is inflexible to partiality, and all things are entirely open to his sight. In the Act of Judgment he is represented sitting on a white Throne, Rev. 20. 11.Rev 20:11the emblem of unspotted Holiness.

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

1. The Equity of his Law the Rule of the great and final Judgment.

2. The Evidence of the Facts and Matter, which shall be produc'd as the Reason of the Judgment.

3. The impartiality of the Sentence.

p. 261. The Equity of the Law which shall be the Rule of the last Judgment. This will appear by considering the Law of Nature, and the Law of Faith, in their Precepts and Penalties, annext to enforce the observation of them.

1. The Law of Nature, which is the Rule of Man's Duty, will be the Rule of Judgment: for without the Law there is no Transgression; and consequently a Person is unaccountable for his Actions. This Law is composed of such Rules as are most becoming the wise and gracious Creator to give, and the reasonable Creature to receive and obey: for they entirely agree and concenter in his Glory and the good of his Subjects. The Apostle adorns the Law with the most p. 27excellent Elogy,Rom. 7. 12.Rom 7:12 'tis Holy, Just, and Good. Holy as it enjoyns all Acts of Piety to God: the adoration of his Majesty resulting from his inexpressible divine Perfections, the imitation of his Purity, a reliance on his Goodness, a resignation to his most wise Providence, and a dutiful obedience to his Will. Such a sense of our dependance and subjection to God, is the proper Character of the reasonable Creature, as dignified above inanimate and mere sensitive Beings. The Law is just, as it directs us how to demean our selves in our various Relations. Justice is the Cement of Societies, without which they disband and fall into Confusion. And the sum of the Law is virtually comprised in one Rule, to do to others as we would they should do to us, than which nothing is more p. 28equal. 'Tis good to Man that keeps it, commanding nothing but what is influential upon his well-being here and for ever. It does not infringe his true Freedom, but allows him unstain'd Delights, and enjoyns what is proper to advance and secure his Dignity, Felicity, and Perfection. It forbids every thing that defiles and debases him, and causes a degeneration from his native excellency. If we prescind in our thoughts the sacred authority of the Law-giver, all the Precepts of the Law for their moral Goodness, deserve our esteem and choice, and entire observation. The sanctified Mind approves them universally. I esteem all thy Precepts concerning all things to be right, Psal. 119. 128.Ps 119:128saith holy David. Nay, in the Wicked there is an intellectual assent to the goodness p. 29of the Law, tho' the corrupt Will doth not embrace it: there are some inclinations and wishes to obey it, but controll'd by vicious desires. 'Tis said of the convinced Sinner,Rom. 2. 18.Rom 2:18 Thou knowest his Will, and approvest the things that are more excellent.

It may be objected, that the Law being pure, and Man in a frail state, surrounded with innumerable temptations, to require perfect obedience from him, and condemn him for his Failings, seems hard. The Law lays a restraint upon all the Senses, and forbids all fleshly Lusts; this may be easy to separate Souls, but for Men to live in the Body, as if they were out of it, to be always vigilant against the insinuations or attaques of Sin, is impossible. Thus the Carnal Mind is apt with some colour, to traduce p. 30the Righteousness of God's Government. But it will be clearly vindicated, by considering,

1. The Law supposes Man in a state of integrity, furnish'd with sufficient Power to comply with every Precept, tho' free to fall from his Duty and Happiness. To command absolute Impossibilities, is tyrannical, and utterly inconsistent with the Nature of the Blessed God.

2. The first Man wilfully transgrest the Law, and lost his Holiness: And Nature being poison'd in the Fountain, is corrupt in all the descendants from him. Mankind was justly degraded in rebellious Adam, and is destitute of spiritual strength to perform all that the Law requires.

3. This disability is vicious and culpable, and can be no pretence p. 31against the Rights of the Law-giver. A natural disability from the want of requisite Faults is a just excuse. 'Tis no Fault that a Man cannot stop the Sun as Joshua did, nor calm a Tempest as our Saviour did by his Word. But the disability that arises from a depraved disposition, renders a Person more guilty. And this is the present Case. The Will of Man is disobedient and perverse, and as soon as it can exercise El…ction, chooses Evil: and by custom in Sin becomes more hardened and obstinate. And from hence the Prophet charges the contumacious Jews; Behold their Ear is uncircumcised, Jer. 6. 10.Jer 6:10and they cannot hearken. Were they uncapable of hearing the Divine Commands? No, but the Word of the Lord was to them a reproach, they had no delight in p. 32it. And our Saviour upbraids the Pharisees, How can ye believe, which receive Honour one of another, Joh. 5. 44.John 5:44and seek not the Honour that comes from God only. They were in high reputation for their Holiness, which made it impossible for them in an humble penitent manner to submit to our Saviour. In short, the primary end of the Law was the happiness of Man in the performance of his Duty, and his first Sin, and consequent impotence to fulfil it, was by his own Fault. As the Obliquity of a Line cannot be ascrib'd to the strait Rule, but to the Error of the Hand that draws it. And from hence 'tis clear, that if God should with a terrible exactness require of Men unsinning Obedience upon the pain of Damnation, he could not be taxt with unrighteousness.

p. 33But God has been pleased to mitigate and allay the Severity of the Law by the Gospel; so that although the least breach of it makes a Person an Offender and obnoxious to Judgment, yet the Law of Faith propounds such merciful Conditions to the Guilty, that upon the performance of them, they may plead their Pardon seal'd with the Blood of their Redeemer, and shall be saved and crown'd in the Day of Judgment. We are commanded so to speak and do, James 2. 12.Jas 2:12as they that shall be judged by the Law of Liberty. Thus the Gospel is stiled, in that it frees the Conscience, tho' not from the obedience, yet from the terrors and condemnation of the Law; for there was not the least signification of Mercy by it. But in the Gospel, the Grace of God most illustriously appears.

p. 341. In that when our Innocence was lost, there may be a renovation of the Sinner by Repentance: to which the plenary pardon of Sin is assured,… Wash ye, make ye clean, put away the evil of your doings from before mine Eyes: Cease to do evil, and learn to do well, saith the Lord: and tho' your Sins be as Scarlet, they shall be white as Snow; tho' they be red like Crimson, they shall be white like Wooll. God will not pardon those who forgive and flatter themselves in their Sins; but those who confess and forsake them, shall find mercy.

2. Sincerity of Obedience is accepted where Perfection is wanting. When a Person with consent of Heart and serious endeavours strives to obey the Holy Will of God, without the exception of any known Duty, or the indulgence of any Sin, God p. 35will spare him, Mal▪ 3. 17.Mal 3:17as a Father spares his Son that serves him. 'Tis not so much the Matter as the Allowance that makes Sin deadly. Where there is guile in the heart, it will be severely imputed. 'Tis not according to some particular Acts of Sin, but the Tenor of the Life, that the state of Men will be decided.

3. Unfeigned Faith in the Lord Jesus, that is, such a belief of the Truth and Goodness of his Promises, as induces us to receive him as our Prince and Saviour, as purifies the Conscience, the Heart, and Life, will free us from Hell, and entitle us to Heaven, according to the Covenant of Grace. In short, the final Resolution of a Man's Trial and Case will be this; either he has performed the gracious Conditions of the Gospel, and he shall p. 36be saved; or rejected them, and he shall be damned.

If it be objected, that the terms of Evangelical Justification, tho' in themselves comparatively easy, yet are of impossible performance to Men in their natural sinful state. The Answer is clear;

1. That although the natural Man be dead in Sin, without spiritual strength to resolve and perform his Duty, and holy heat of desires to it; and nothing is alive in him but his corrupt Passions, that are like Worms generated in a Carcase; yet by the Grace that is offered in the Gospel, he may be enabled to perform the Conditions of it, for in this the Gospel excels the Law: the Law discovers Sin, but affords no degrees of supernatural Power to subdue it, and directs to no means for the expiation of p. 37its Guilt. As the Fire in the Bush discovered the Thorns without consuming them. But the sanctifying Spirit, the true Spring of Life and Power, 2 Tim. 1. 7.2 Tim 1:7is the concomitant of the Gospel, as St. Peter declares,1 Pet. 1. 12.1 Pet 1:12 With the preaching of the Gospel the Holy Ghost was sent down from Heaven. And the Spirit by illuminating, preventing, and exciting Grace, assists Men to repent and believe; and is promised in rich and liberal supplies to all that humbly and ardently pray for it. This our Saviour assures to us by a most tender and endearing Comparison:Luk. 11. 13.Luke 11:13 If ye that are evil know how to give good things to your Children, how much more shall your Heavenly Father give the Holy Spirit to those that ask it?

2. From hence it follows, that 'tis from the perverseness of the p. 38Will, and the love of Sin, that Men do not obey the Gospel. For the Holy Spirit never withdraws his gracious assistance, till resisted, grieved, and quenched by them. It will be no excuse that Divine Grace is not conferr'd in the same eminent degree upon some as upon others that are converted: for the impenitent shall not be condemned for want of that singular powerful Grace that was the priviledg of the Elect, but for receiving in vain that measure of common Grace that they had. If he that received one Talent had faithfully improved it, he had been rewarded with more, but upon the slothful and ingrateful neglect of his Duty, he was justly deprived of it, and cast into a Dungeon of Horrour, the Emblem of Hell. The Sentence of the Law has its full p. 39force upon impenitent Sinners, with intollerable aggravations for neglecting the Salvation of the Gospel.

Concerning the Heathens, the Scripture declares,

1. That although the Law publish'd by Moses was not communicated to them, yet there was a silent, though less perfect Impression of it in their Hearts. The Law of Nature in the fundamental Precepts of Religion, and Society, and Temperance, was better known than obeyed by them.Rom. 1. 26, 27.Rom 1:26Rom 1:27 Therefore the Apostle endites them for atrocious Crimes, such as natural Conscience consenting with the Law of God, severely forbids upon the pain of damnation. Thus 'tis said of the Heathens,Rom. 1. 32.Rom 1:32 who knowing the Judgment of God, That p. 40they which commit such things are worthy of death; not only commit the same, but have pleasure in them that do them. And at the last Day, As many as have sinned without the Law, Rom. 2.Rom 2as delivered to the Jews, shall be judged and perish, not according to that Law of Moses, but the Law of Nature that obliged them to do good, and restrain themselves from Evil; of which the counterpart was not totally deleted in their Hearts.

2. Although the Revelation of Christ in his Person, Office, and Benefits, is not by the preaching of the Gospel (that is necessary for the begetting of Faith) extended to all Nations; yet the Grace of the Redeemer is so far universal, that upon his account the indulgent Providence of God invited the Heathens to Repentance.Rom. 2. 4.Rom 2:4 His renewed Benefits p. 41that sweetned their Lives, and his powerful patience in forbearing so long to cut them off, when their Impurities and Impieties were so provoking,Acts 14. 17.Acts 14:17 was a testimony of his inclination to clemency upon their reformation. And for their abusing his Favours, and resisting the methods of his Goodness, they will be inexcusable to themselves, and their condemnation righteous to their own Consciences.

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

This will appear by considering,

p. 421. The end of the Sanction is to preserve the Authority of the Law in its full vigour, to render it most solemn and awful; and consequently the punishment must be so heavy, as to overpoise all Temptations that might otherwise induce the Subjects to transgress its Precepts.

Therefore to Adam the first and second Death was threatned upon his Disobedience; and Fear as a Sentinel was planted in his Breast, that no guilty Thought, no irregular Desire, no deceitful Suggestion should enter to break the Tables of the Law deposited therein. Now since notwithstanding the threatning, Man was so easily seduc'd by the insinuations of the Tempter to break the Law, and disorder the Government of God in the World, 'tis evident that such a restraint p. 43was not over-rigorous to secure his Obedience. I shall not insist on what is sadly visible since the first Apostacy, that there is in Mankind such a prodigious propensity to sensual things, that without the fear of Hell, no Arguments are strong enough to prevent the bold violation of the Divine Law.

2. 'Tis consented to by common Reason, that there ought to be a proportion between the quality of the Offence,—Adsit Regula peccatis, quae poenas irroget aequas. Horat. and the degrees of the Punishment. Justice takes the Scales into its hand before it takes the Sword. Now sin against God is of such an immense Guilt, that an eternal Punishment is but equivalent to it. This will appear by considering,

1. The Perfections of the Law-giver who is infinitely above p. 44us. One Act of Sin is rebellion against God, and includes in it the contempt of his Majesty, before whom the highest Angels cover their Faces with reverence and adoration,Isa. 6. 2, 3.Isa 6:2Isa 6:3 as unworthy to behold his Glory, and cover their Feet as unworthy that he should behold them: the contradiction of his Holiness that is his peculiar Glory: the denial of his Omniscience and Omnipresence, as if he were confin'd to the superior World,Job 22. 14.Job 22:14 and busy in regulating the harmonious order of the Stars, and did not discern and observe what is done below: the defiance of his Eternal Power, and provoking him to jealousy, as if we were stronger than he.

2. If we consider the Obligations of the reasonable Creatures to obey his Commands, the guilt p. 45of Sin rises prodigiously. They were made by his Power with this special character of Excellency, according to his Image: they were happy in his Love: they were endowed with intellectual Faculties capable to understand and consider their Obligations to their bountiful Lord. From hence it appears that Sin is the most unnatural Rebellion against God, and in it there is a concurrence of Impiety, Ingratitude, Perfidiousness, and whatever may inhance a Crime to an excess of Wickedness.

3. The meanness of the Motives that induce Men to prefer the pleasing their depraved Appetites before Obedience to his Sacred Will, extreamly aggravates the Offence. Of this we have a convincing Instance in the first Sin committed upon Earth. Deceitful p. 46Curiosity, flattering Pride, a secret pleasure of acting according to his own Will, join'd with the low attractives of sence, blinded and transported Adam to eat the Mortal Fruit, against the express Command of God. And ever since, the vanishing shadows of Honour, or Gain, or Pleasure, are the only perswasives to Sin. And what can be more provoking, than for a Trifle to transgress the Law of God, and equally despise his Favour and Displeasure? Can any punishment less than Eternal expiate such Impieties? The Rules of Humane Justice may discover to us the Equity of the Divine Justice. 'Tis ordained by the wisest States, that many Crimes which may be done in a few minutes, shall be punish'd with Death, and the Offender be deprived of p. 47his natural Life for ever: And is it not most just that Treason against the Great and Immortal King, should be revenged with Everlasting Death?

4. That which farther clears the Divine Justice in punishing Sin with Hell, is this, That God by his infallible Promise assures us, that all who sincerely and uniformly obey him, shall be rewarded with Heaven for ever: a Blessedness most worthy the greatness and love of the Eternal God to bestow upon his Servants: a Blessedness that surpasses our most comprehensive Thoughts. Now if Everlasting Glory be despised, what remains but endless Misery to be the Sinner's Portion? The Consequence is remediless. If Sin with an eternal Hell in its Retinue be chosen and embrac'd, is it not p. 48equal that the rational Creature should inherit his own choice? How just is it that those who are the Slaves of the Devil, and maintain his Party here, should have their recompence with him for ever? That those who now say to the Almighty, depart from us, we desire not the knowledg of thy Ways, should hear the Dreadful Depart from me into everlasting Fire? As there will be no vain-boasting in Heaven, where the Reward is the Gift of pure Bounty; so there will be no righteous Complaint against God in Hell, where the Punishment is inflicted by powerful Justice. He that voluntarily sins, by consequence chuses the Punishment due to it.

5. The estimation of an Offence is taken from the disposition of him that does it. When p. 49'tis done with pleasure and obstinacy, there is no place for Favour. Now final impenitence alone makes Sin actually and eternally damning to the Sinner. Those that, notwithstanding all gracious Means, live continually in rebellion against God, those that impenitently die in their Sins, those that desire to live here for ever, that they might enjoy their sweet Sins; those that are so hardned and naturaliz'd in their Vices, that if they were revived and brought again into this World of Temptations, would certainly return to the pleasures of Sin; is it not righteous that their incorrigible obstinacy should be punish'd for ever?Paenae aequalitas non nude spectanda ut in ponderibus & mensuris, sed expenso proposito, & voto ejus qui deliquit. Grot. Is it not just that those who would continue under the dominion of Sin, should forfeit all their claim to the Divine Mercy? p. 50For if we consider them as unrepentant and irreclaimable from their Wickedness, there are in them the just provocations and true causes of God's final rejection and hatred: and if we consider God as revealed in his Word and Works, his essential Properties, Wisdom, Purity, Justice, necessarily work upon such Objects in such a manner. How zealous an indignation did the Son of God express against the obdurate Pharisees? You Serpents, you Generation of Vipers, how should you escape the damnation of Hell? Mat. 23. 33.Matt 23:33They in despite of all his Miracles, the equal Expressions of his Goodness and Power, resisted his Authority, blasphemed his Person, and slighted his Salvation. Now tho' other Sins are of an inferior Nature, and weaker Evidence, p. 51yet Obstinacy added to them, makes a Person unworthy and uncapable of Mercy. From hence the misery of the Damned is without Redemption, without Hope, without Allay for ever.

2. I shall now proceed to consider the Evidence of the Facts that is produc'd as the Reason of that Judgment.

The temper of Divine Justice is very observable in the particular Judgments recorded in Scripture. In the first process of Justice on Earth, we read, that God made the enquiry of Adam, Gen. 3. 11.Gen 3:11Hast thou eaten of the Tree whereof I commanded thee that thou shouldst not eat? and by palpable Evidence convinc'd him before he condemn'd him. Thus before the fiery Vengeance upon p. 52the wicked Cities, the Memory of which will never be extinguish'd; The Lord said to Abraham, Gen. 18. 20, 21.Gen 18:20Gen 18:21Because the Cry of Sodom and Gomorrah is great, and because their Sin is grievous, I will go down now, and see whether they have done according to the Cry of it, that is come up unto me: viz. whether they were so numerously and excessively wicked: if not, I will know. God is pleased to incarnate himself in Man's Expression, to declare more sensibly to us, that he never punishes with precipitation, but after an equal trial of the Cause. Thus we read of that prophane King of Babylon, Belshazzer, Dan. 5. 27.Dan 5:27That he was weighed in the Ballance, and found wanting, before he was sentenc'd to be deprived of his Kingdom and Life. And the destruction of the Antichristian State is attended with solemn p. 53Halelujahs for the righteousness of that Judgment.Rev. 19. 2, 3.Rev 19:2Rev 19:3 And in the last Day the Righteousness of God's Proceedings shall be universally manifest and magnified.Rom. 2. 5.Rom 2:5 'Tis therefore called the Day of the Revelation of the Righteous Judgment of God. Now in order to this, the Scripture informs us, that all the Works of Men shall be brought in to Judgment,Eccl. 12. last.Eccl 12 even every secret thing, whether good or evil. And the Apostle saith,2 Cor. 5. 10.2 Cor 5:10 That we must all appear before the Judgment-Seat of Christ, that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad.

All Sins, whether secret or openly visible, shall be accounted for. Those Sins that have been acted in the most secret Retirement, so that no eye of Man could take cognizance of them; p. 54Nay, the Sins of the thoughts and affections, of which Satan could not accuse Men, when the inward Fire of Lust or Malice is not discovered by the least smoke or sparkles, by no expressions, all those shall be brought to Judgment:Rom. 2. 16.Rom 2:16 God will judg the Secrets of Men by Jesus Christ.

The sins of Omission of our Duty that are so numerous, from carelesness and diversions, from slothfulness and delays, and that now so little affect us; for we are more sensible of what we do, than of what we have not done; the guilt of all these shall then be heavily charged on the Conscience of the Sinner. The neglect of improving all the Means, Advantages, and Opportunities of doing or receiving Good, will be a great part of that Judgment. The Lord called his Servants to p. 55an account for the Talent committed to their trust, and required profit in proportion to their number and worth.

All sins of Commission in Youth and Age, whether gross Sensuality, as Lasciviousness, Lusts, excess of Wine, 1 Pet. 4. 5.1 Pet 4:5Revellings, Banquetings, and abominable Idolatries, and all excess of Riot, shall be accounted for to him who is ready to judg the quick and the dead: or acts of unrighteous-to others.Col. 3. 25.Col 3:25 He that doth wrong, shall receive according to the wrong he has done. And sins of a lesser guilt, for which the most are not touch'd with grief or shame, shall then be produc'd in Judgment. All the sins of our words, so easily committed, and not so easily observed, shall then be called to a heavy remembrance. The Judg himself tells us;Mat. 12. 36.Matt 12:36 I say unto you, that every idle word that Men shall p. 56speak, they shall give account thereof in the Day of Judgment. And if vain words, the Signs and immediate Effects of a vain Mind, shall sadly encrease our Accounts, how much more all the contentious, fierce and revengeful words, the detracting, false, contumelious and injurious words, the impure, filthy, and contagious words, the prophane, blasphemous, and impious words that flow from the evil Treasure of the Heart? O their dreadful number, and oppressing weight!

And all the Aggravations and Circumstances of Mens Sins, that raise their Guilt to such fearful heights, shall be enumerated in order to Judgment. For thus 'twas foretold;Jud. 14, 15.Judg 14:15 Behold, the Lord cometh with ten thousand of his Saints, to execute Judgment upon all, and to convince all that are ungodly among p. 57them, of all their ungodly Deeds which they have ungodly committed; and all their hard Speeches which ungodly Sinners have spoken against him. And all the good Works of the Saints shall then be remembred, even to the least work of Piety, the giving of two Mites to the Treasury of the Temple; Luk. 21. 3, 4.Luke 21:3Luke 21:4and the least work of Charity,Mat. 10. 42.Matt 10:42 the giving a cup of cold Water to a Disciple, upon the account of his Relation unto Christ. All their secret Graces and Duties shall then be rewarded.

The manner of this Judicial Evidence is set forth to us in Scripture, by the opening the Books; congruously to proceedings in humane Judgment, wherein the Information and Charge is produc'd from Writings for the conviction of the Accused. Thus it was represented to St. John in a p. 58Vision;Rev. 20. 12.Rev 20:12 I saw the Dead, small and great, stand before God; and the Books were opened, and the Dead were judged out of the things that were written in the Books, according to their Works.

1. The Books of the Law and Gospel shall then be open'd in all the Injunctions and Prohibitions, and our Lives compar'd with them. Our Saviour told the Jews,John 5. 45.John 5:45 Do not think that I will accuse you to my Father, there is one that accuseth you, even Moses, in whom you trust: not the Person, but the Law of Moses. And he denounced against those that reject the Gospel;John 12. 48.John 12:48 the Word that I have spoken, the same shall judg them in the last Day. The Law is the exact Transcript of God's Sacred Will, the natural and immutable Rule of Righteousness; 'tis pure, forbids all Sin, and enjoyns p. 59universal Holiness; 'tis Spiritual, requires not only a conformity in Words and Actions, but inward sanctity in mind and heart: for the Soul is the principal part of Man, entirely open to God's Eye, the Maker and Judg of it. And the most enlightned Saints have but an imperfect knowledg of it here. This made Holy David, after his meditation upon its purity and perfection, to cry out in an Agony, Who can understand his Errors! cleanse thou me from secret sins. Psal. 19.Ps 19This when opend in its spiritual and comprehensive Nature, by a wise and zealous Preacher, darts a Light into the Conscience, and discovers many secret Sins, that like so many Serpents were still and quiet in the dark; but upon the suddain breaking in of the Light, fly upon the Sinner, and torment p. 60him with their mortal Stings. But when the Law-giver himself shall expound the Law in its full extent and perfection, with respect to all the Duties it commands, and Sins it forbids, how guilty will Men appear? how unable to answer one Article of a thousand charg'd upon them?

2. The Omniscience of God will give most convincing Evidence of all our Works. All things are naked and open to his Eyes, Heb. 4. 13.Heb 4:13with whom we have to do in Judgment. The Psalmist declares the infinite perspicacity of his sight: The Darkness hides not from thee, Psal. 139.Ps 139but the Night shines as the Day. As his Light and transcendent Brightness is invisible to us,1 Tim. 6. 16.1 Tim 6:16 so our thickest darkness is visible to him. We cannot see things in the p. 61Night, because it hinders the reception of the Rays, that insinuate into the Eye and causes sight: but the Eyes of our Judg are like a flame of Fire, Rev. 1. 14.Rev 1:14dispelling all darkness. From his Throne in Heaven, his piercing Eye sees through all the concealments of Mens Sins. Thou hast set our Iniquities before thee, Psal. 90. 8.Ps 90:8and our secret Sins in the Light of thy Countenance. He discovered the Sacrilege of Achan, the Lie of Gehazi, the Deceit of Ananias. Saul's disobedience in sparing the Amalekites devoted to destruction,1 Sam. 15. 21.1 Sam 15:21 had the colourable pretence of Piety, and, as a Sacrifice, was laid on the Altar. 2 Sam. 11. 252 Sam 11:25And David's Murder of Uriah was imputed to the chance of War as a sufficient excuse. But tho' they might have deceived others, they could not deceive God. He is intimately present p. 62with the Souls of Men, that are unsearchable to the most discerning Angels of Light, and knows all their most secret Designs and Desires. The Pharisees in whom Pride was the first Property, and Hypocrisy a second Nature, could not, with all their saintly shews, impose upon our Saviour: for he knew what was in Man. Mat. 23. 14.Matt 23:14He discover'd their Alms to be not the effect of Charity but Ostentation,Mat. 6. 2.Matt 6:2 and their specious Acts of Devotion to be a train to surprise some rich Prey.Mat. 23. 14.Matt 23:14

And this Divine Knowledg of Men and their Actions is in order to Judgment. Thus the wise King declares,Prov. 24. 12.Prov 24:12 Doth not he that ponders the Heart consider it? and he that keepeth thy Soul, doth not he know it? And shall not he render to every Man according to his Works? And God himself testifies,Jer. 17. 10.Jer 17:10 I the p. 63Lord search the Heart, even to give to every Man according to his Works. For this Reason he is said to keep a Register of Mens Sins. Thus he speaks of the impure Idolatries of the Jews; Behold, it is written before me, Isa. 65. 6.Isa 65:6to signify his exact and actual knowledg, I will not keep silence, but will recompense, even recompense into their Bosoms. And at the Day of Judgment he will declare his Knowledg of their Sins before all, and the most secret shall be made evident, as if written in their Foreheads in the most plain and legible Characters.

And all the goodness of the Saints shall then be revealed by the Judg.**O si nobis animam boni viri liceret inspicere, quam pulchram faciem, quam sanctam, quam ex magnifico, placidoque fulgentem videremus! Senec. Their greatest Excelcellencies are invisible to the Eyes of Men: the sanctity of their Aims and Affections, which gives Life and Value to all the Acts p. 64of Obedience, their secret Duties, wherein the sincerity and ardency of their Souls is most exprest, are only known to God. And such is the excellent humility of the Saints, that the more they are enrich'd, and abound with the gracious influences of the Spirit, the less they discover to the World: as the Celestial Bodies, when in nearest conjunction with the Sun, and most fill'd with his Light, are least in appearance to the Inhabitants of the Earth.Mal. 3. 16, 17.Mal 3:16Mal 3:17 But there is a Book of Remembrance before him, for them that feared the Lord, and thought upon his Name. And they shall be mine, saith the Lord of Hosts, in the day when I make up my Jewels: and I will spare them as a Man spares his Son that serves him.

p. 653. The Conscience of every Man shall then be open'd, and give an accusing or excusing testimony of all things:Rom. 2. 15, 16.Rom 2:15Rom 2:16 for these Acts of Conscience in the present Life, have a final respect to God's Tribunal. And tho the Accounts are so vast, there shall be an exact agreement between the Books of God's Omniscience and of Conscience in the Day of Judgment. Now indeed the Conscience of Man, tho never so inquisitive and diligent in examining and revising his Ways, is unable to take a just account of his Sins. As one that would tell the first appearing Stars in the Evening, before he can reckon them others appear and confound his Memory with their number: so when Conscience is seriously intent in reflecting upon it self, before it p. 66can reckon up the Sins committed against one Command, innumerable others appear. This made the Psalmist, upon the survey of his Actions, break forth in amazement and perplexity; Mine Iniquities are more than the Hairs upon my Head, Psal. 40. 12.Ps 40:12therefore my Heart fails me. But it will be one of the Miracles of that Day, to enlarge the view of Conscience to all their Sins. And O the formidable spectacle, when Conscience enlightned by a Beam from Heaven, shall present to a Sinner in one view the sins of his whole Life! Now Conscience is a Notary in every Man's Bosom; and tho 'tis not always vocal, yet writes down their Actions. The Sin of Judah is written with a Pen of Iron,Jer. 17. 1.Jer 17:1 and with a point of a Diamond 'tis graven upon the Tables of the Heart. But then it shall be p. 67compell'd to give a full Charge against the Guilty. Of this we have an infallible presage in this world, when Conscience turns the point against the Brest of a Sinner, and enforces the Tongue, by a secret instigation to accuse the Person. And this Information of Conscience at the last will make the Sinner speechless: for the Book of Accounts with Divine Justice, was always in his own keeping; and what-ever is recorded there, was written with his own hand. And how will those hardned Sinners that now kick against the Pricks of Conscience, be able to repel its strong and quick Accusations before that terrible Tribunal?

4. Other numerous Witnesses will appear to finish the process of that Day. Not as if God, p. 68that knows all things, wants information, but for the publick conviction of the Wicked.

Satan will then bring a bloody Charge against them. Such is his Malignity, that he is a Complainer of God to Man, and by calumniating the Blessed Creator, seduc'd our first Parents; and he is the Accuser of Men to God. He is stiled the Accuser of the Brethren before God day and night. Rev.Sometimes falsly, as when he taxed Job, that his Piety was mercenary; and often truly to provoke the Divine Displeasure. But tho his Charge be just against them as Sinners, yet as Penitent Sinners they are absolved by the Judg upon the Throne of Grace. This we have represented to the Prophet Zechary, Zech. 3. 1, 2, 3.Zech 3:1Zech 3:2Zech 3:3Joshua the High Priest, a Type of the Church, standing before the Angel of the Lord, p. 69and Satan standing at his right hand to accuse him; for that was the place of Accusers. But Christ the Blessed Reconciler interposed. And the Lord said to Satan, the Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem rebuke thee. But he will principally act the part of an Accuser at the Last Judgment. This is intimated in that fearful imprecation, Let Satan stand at his right hand; Ps. 109. 6, 7Ps 109:6Ps 109:7When he is judged, let him be condemned. He is now an active watchful Spirit, whose Diligence is equal to his Malice, and by glittering Snares, or violent Temptations, draws Men to sin. But then he will be their most bitter Accuser, not from zeal of Justice, but pure Malignity. Then he will aggravate their Crimes by the most killing Circumstances; tho in accusing p. 70them he endites himself, their sins being usually done by his sollicitations.

And the Wicked themselves will accuse one another. In this World Fellow-sinners usually conceal one anothers Wickedness, restrain'd by their own obnoxiousness. But then all that have been jointly engaged in the commission of Sin, will impeach each other. The voluptuous Sinners that have excited one another to Lust or Luxury;Prov. 7. 18.Prov 7:18 Come let us take our fill of Love till the Morning: Come, I will fetch Wine, Isa. 56. 12.Isa 56:12and we will fill our selves with strong Drink, for to morrow shall be as to day, and much more abundant: All the Charming Companions and Associates will with fierceness charge one another. And the malicious cruel Sinners that say,Prov. …. Come let us lay wait for p. 71Blood, let us swallow them up quick as the Grave, will then like enraged Furies fly upon one another. In all Sins of Combination, the inferior Instruments will accuse their Directors for their pernicious Counsel, and the Directors will accuse the Instruments for their wicked Compliance.

And all the Holy Servants of God, who by their Instructions, Counsels, Admonitions, Examples have endeavoured to make the World better; especially those who by their Place and Relation were more concerned, and more zealously & compassionately urged and perswaded those under their Care to reform their Lives, and save their Souls, will give a heavy Testimony against them. Indeed the very presence of the Saints will upbraid the p. 72Wicked, for their resisting all the warming, melting Intreaties, all the grave and serious Reproofs, all the tender earnest Expostulations, that were ineffectual by the hardness of their Hearts.

Briefly, the Scripture attributes to the Signs and Circumstances of Mens sins, a vocal Evidence against them. Thus the Prophet speaking of the House built by Rapine and Extortion, The Stones of the Wall cry, Hab. 2. 11.Hab 2:11and the Beams answer them; and with concurrent testimony accuse the unrighteous Builder. And St. James declares, That the Wages of the Hireling, kept back by fraud, Jam. 5. 3, 4.Jas 5:3Jas 5:4cry against the Oppressor. And the rust of Gold and Silver treasured up, is a Witness against the Covetous. And this by the recognition of Conscience will be a Memorial against them hereafter.

p. 73To what the Scripture speaks of this kinde of Evidence of Mens sins, I shall add a useful Representation fram'd by a Heathen, to signify that wickedness, how secretly soever committed, shall be brought to light in Judgment. He tells us, that the Soul of a very guilty Wretch, was after Death arraigned before one of the severe Judges below. And at his Tryal, because his atrocious Crimes were done in secret, he stood upon his defence, denying all. The Judg commanded his Lamp to be produc'd, that was an Eye Witness of his Wickedness. The Lamp appear'd, and being demanded what it knew of him, answered with a sigh, Would I had been conscious of nothing, for even now the remembrance of his Villanies makes me tremble. I wish p. 74my Light had been extinguish'd, that the Oil that maintained, had quench'd it. But I burnt with disdain, and cast about some Sparks to fire his impure Bed, and was grieved that my little Flame was so weak as not to consume it. I said within my self, If the Sun saw these Villanies, it would be eclips'd, and leave the World in Darkness. But I now perceive why I was constrain'd to give Light to him, that being a secret Spy of his Uncleanness, his Thefts and Cruelties, I might reveal them. But we that are enlightned by Faith, and know that God is Omnipresent, and that what-ever Sin is done, tho' in the deepest and darkest recess, is manifest to him,‖‖Ipse timendus est in publico, ipse in secreto. Lucerna ardet? videt te. Lucerna extincta est? videt te. In cubile intras? videt te. in corde versaris? videt te. Ipsum time. have no need of Lucian's Lamp to make our Judg to be feared by us.

3. The impartiality of the p. 75Sentence will make the Justice of God conspicuous before the whole World. This consists in two things.

1. There will be no distinction of Persons.

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

1. There will be no distinction of Persons. In Humane Courts, the Judges sometimes extend and amplify, sometimes contract or smother the Evidence, and are more rigorous or favourable in their Sentence, as they are byast towards the Persons before them. But the Righteous Judg of the World is uncapable of being inclin'd to favour or severity upon such base Motives. This is frequently declared in Scripture, to possess us p. 76with his Fear. If ye call upon the Father, who without respect of Persons judges according to every Man's Work, 1 Pet. 1. 17.1 Pet 1:17pass the time of your sojourning here in fear. No spiritual Priviledges upon which Men are so apt to presume, viz. that they are Members of the Reformed Church; that they are enrich'd with excellent Gifts; that they enjoy the Ordinances in their purest Administration, will availe them without real Holiness in their hearts and lives. The being united to Societies of the most glorious Profession, of strictest Purity, and sublime Devotion, does no more prove one to be a real Saint, than the being of an eminent Company of Merchants proves one to be a rich Citizen. Those that bow the Knee and not the Heart in faithful Reverence, that give the empty title of Lord to Christ, p. 77without the tribute of Obedience, will be rejected by him. Mat. 7. 22.Matt 7:22Many shall say at the Day of Judgment, Lord, Lord, we have prophesied in thy Name, and done many wonderous works. Then will the Judg say, I know you not: Depart from me ye workers of Iniquity. No degrees of Civil Greatness will be of any moment and advantage in that day. St. John testifies, I saw the Dead, small and great, stand before God, in an equal Line, to receive their Trial. Kings shall then be devested of their Imperial Titles, of their Crowns and Scepters, and their Robes of State, and only be accompanied with their Works. Of this we have an undoubted Proof, in that they are no more exempted from the common Law of dying than the meanest Slave. Death, that rugged Officer arrests them without Ceremony, and summons them p. 78to appear before that Tribunal. The Royal Purple could not protect Herod from being devoured by Worms. The Apostle speaks indefinitely in the forecited place; He that does wrong, shall receive for the wrong he has done; Col. 3. last.Col 3and there is no respect of Persons. No circumstantial Accidents can derive true worth, or truly debase Persons, but inherent Qualities, and the Actions that flow from them: and accordingly, the High and Holy God will accept or disapprove them. What St. Paul observes of the saving Grace of the Gospel being indifferently offer'd to all, is applicable in this case. He tells us, There is neither Greek nor Jew, Col. 3. 11.Col 3:11Barbarian nor Scythian, Bond nor Free, that are prefer'd or excluded upon a Carnal account, but that all may equally partake of Spiritual p. 79Blessings. Thus the difference of Nations will be no Priviledg or Prejudice to any in the Day of Judgment. The most rude and contemptible shall have as fair and equal a Trial, as the most polite and civiliz'd. The ignorant Barbarians, as the Learned Grecians, that so much boasted of their vain Excellencies above them. The Negroes in Africa, as the People of Europe: for they have the same Relation to God their Maker, and as truly bear the impression of God stamped upon the Humane Nature in the Creation, and therefore common to the whole species of Mankind: An Image may be fashion'd in Ebony, as well as in Ivory. Briefly, all Men are equally subject to his Laws, and shall be equally accountable for their Actions. The Rich and p. 80the Poor shall then meet together, without d…stinction, before God the Marker and Judg of them all.

2. There shall be a distinction of Causes, and every Man be judged according to his Works, the tenor of good Works, and the desert of bad. The Apostle assures us,Gal. 6. 7, 8.Gal 6:7Gal 6:8 That whatsoever a Man sows, that shall he reap: He that soweth to the Flesh, shall of the Flesh reap Corruption: But he that soweth to the Spirit, shall of the Spirit reap Life everlasting. The Harvest shall be according to the Seed, both in kind and measure.

1.Rom. 2. 7.Rom 2:7 Those who by patient continuance in well-doing, seek for Glory, and Honour, and Imortality, shall obtain eternal Life. Rom. 6. last.Rom 6Indeed, eternal Life is the Gift of infinite bounty, nay of pure Mercy, Jude 21.Jude 1:21and Mercy excludes Merit. 'Tis said of the Blessed Martyrs, who contended p. 81for the Truth and Purity of the Gospel to the Death,Rev. 7. 14.Rev 7:14 that their Robes were wash'd white in the Blood of the Lamb, not in their own Blood? Their right to Heaven was from the application of his Merits to them. But the Reward is dispens'd from God according to the Evangelical Law; not only as a Magnificent Prince, but as a Righteous Judge. All those whom the Gospel ordains to Eternal Life, shall infallibly obtain it, and none that the Gospel excludes. Those who were sensible of their Sins, and cordially forsaking them, did humbly and entirely depend upon the Grace of God, through the Blessed Reconciler and Saviour, shall be justified and glorified. Then the Judg will discern between unfeigned Faith and vain Presumption, and p. 82will justify the Faith of the Saints by the genuine Fruits of it, the Godliness, Righteousness, and Sobriety of their Lives, and a victorious perseverance in their Duty, notwithstanding all the pleasing Temptations or Tortures to withdraw them from it. Thus the Apostle expresses his humble confidence;2 Tim. 4. 7, 8.2 Tim 4:72 Tim 4:8 I have fought the good Fight, I have finish'd my Course, henceforth there is laid up for me the Crown of Righteousness, which God the Righteous Judg will give me at that day: and not only to me, but to all that love his appearance. We read in the Description of the Last Judgment, That the Book of Life was opened: Rev. 20. 12.Rev 20:12the Names of all that were written in Heaven, shall then be declared, that it may appear they are saved by Grace. For it was his most free pleasure to select some from the p. 83common Mass of Perdition, who were naturally as guilty and corrupted as others, and to predestinate them to Eternal Glory, and effectual persevering Grace to prepare them for it. The Saints are created in Christ Jesus unto good Works which God hath before ordained, that they should walk in them. And the New Creation is as undeserved and entire an Effect of God's Love as the first was. But 'tis said, That every Man was judged according to his Works. For Eternal Election does not entitle a Person immediately to Heaven, but according to the order establish'd in the Gospel. Thus the King at the last Day speaks to the Elect;Mat. 15. 34, 35.Matt 15:34Matt 15:35 Come, ye Blessed of my Father, inherit the Kingdom, prepared for you before the foundation of the World: for I was hungry, and ye fed me; naked, and ye clothed me.

p. 84And according as the Saints have excell'd in Fidelity and Zeal in God's Service, they shall be rewarded with a more excellent Glory. The Stars of Paradise are of a different brightness and greatness, as the Stars of the Firmament. Indeed all are perfectly happy, without**Plus amant illud Regnum in quo …on timent habere confortes. Aug. de Civit. Dei. jealousie, that any is equal or superior to them in that Kingdom. But God will crown his own Graces as the Saints have improved them. Our Saviour valued the Widows two Mites, as transcending all the magnificent Gifts of others; because of the degrees of Love in the giver. There was a richer Mine of affection in her Heart, Gold of a more noble Vein, more pure and precious than all their Riches. This was of greater price in God's account, who weighs the Spirits in p. 85his Ballance.2 Cor. 8. 12.2 Cor 8:12 God will accept and reward according to what a Man has, and not according to what he has not. He that improves but two Talents with his best skill and diligence, shall have a greater Reward than another that had ten Talents, and was remiss and less careful to employ them for his Masters profit. The Rule will be exactly observed, He that sows bountifully, shall reap bountifully; and he that sows sparingly, shall reap sparingly.

And if God will be thus impartial in rewarding the Saints, much more in punishing the Wicked. For the renumeration of our Duty is the effect of his most free Favour; but the recompences of Sin are due, and decreed by Justice, in Number, Weight, and Measure. The severity of the sence will be in proportion, p. 86as Mens Sins have been more numerous and heinous. Altho' all the Damned shall be equally miserable in dispair, all broken on an endless Wheel, yet the degrees of their Torment are different. Sins of Ignorance are extenuated in comparison of Rebellious Sins against knowledge. The first are like a Servant's dashing against his Master in the dark; the other like the insolent striking of him in the light: And as they incur greater Guilt, will expose to greater Punishment. Accordingly our Saviour predicts,Luke 12. 47. 48.Luke 12:47Luke 12:48 that the Servant which knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. Unactive Knowledge is worse than Ig…orance. For this p. 87reason the case of Heathens wil be more tolerable than of the Jews: for tho' some natural Principles were strong and quick in their minds, that made them sensible of their duty and danger, yet they were not so clear and perfect as the Law delivered by Moses. Those Sins that were infirmities in a Pagan, were presumptuous in a Jew. And the case of the Jews will be more tolerable than of disobedient Christians, who enjoy the Gospel less charged with Ceremonies, and more abundant in Grace than the Mosaical Dispensation. Those that have set before them the Life of Christ, the Model of all Perfection, that are excited by such lowd Calls to flee from the Wrath to come, and yet are deaf and regardless to the Commands, nay to the melting Invitations and precious Promises of p. 88the Gospel, shall have a more intolerable Judgment than the most guilty Sinners, even the Sodomites and Sidonians that were strangers to it. The precious Blood of the Son of God despised, induces a Crimson Guilt. And as Sins are committed with pride and pleasure, with eager appetite and obstinacy, the revenge of Justice will be more heavy upon Persons.

More particularly, Sins of consequence, whereby others are drawn to Sin, will heighten the Guilt, and the retribution of Justice will be to every Man according to his ways, and according to the fruit of his doings.Jer. 17. 10.Jer 17:10

This will principally concern Superiours in eminency of place, whose dignity has always a concomitant proportion of Duty. Their vicious Actions are Examples, and their Examples more p. 89powerful Rules than their Laws, and give countenance to others to sin licentiously. They sin with an high Hand, and involve the ruine of innumerable persons that depend upon them. As the Dragon in the Revelation, whose fall from Heaven drew a train of lesser Stars with him. And all inferiour Magistrates, who by personal commission, or partial connivance, encourage and harden others in Sin, and by their power discountenance serious Religion, and obstruct the progress of it, heap up Damnation to themselves.

And the Ministers of the Word, who are obliged to watch for the Souls of Men; and should, like the Heavens, by their light, influence, and motion, their Doctrine and Lives, guide and quicken others in the ways of Holiness, if by their p. 90neglect and wickedness others are lost for ever, their Account will be most heavy and undoing.

Of this number are those, who by their unholy Conversation weaken the Authority and Efficacy of the Word, and more successfully perswade Men to do Evil, than by their Preaching to do well: for we are apt to take deeper impression through the eye than through the ear, and to follow the Physician's Practice rather than his Counsel. These perish not alone in their Iniquity. And such who are unfaithful Dispensers of the Treasures of their Lord, and by loose Doctrines corrupt the Minds of Men, to fancy a Mercy in God derogatory to his Holiness, that altho they live indulgently in Sin, they may obtain an easy Pardon and Happiness at last. And such who employ p. 91their high Commission for low and base ends: Those who instead of preaching Jesus Christ, and him crucified, the pure and saving Truths, derived from the Fountain of the Gospel, entertain their hearers with flashy Conceits, and studied Vanities, to give a relish to Curiosity, and to have the applause of Fools, and obscure the native Majesty of the Word, enervate its force, and render it powerless to Conscience.

And those who spend their zeal in things of no moment to Salvation, and let fly bitter Invectives against those that dissent from them in unconcerning Matters, by which they harden Atheistical Scorners in vilifying the Office of the Ministry as a Carnal invention, set up and used for Secular ends; and induce ot…s to place Religion in Formalities and slight colours p. 92of it, as if Conformity to needless Rites would exclude the defects of substantial Holiness.

'Tis observ'd in the Chaldee-Paraphrase, when God was inquiring of Cain concerning Abel, that he charges him, The voice of thy Brother's Bloods cries unto me. As if Cain were a Murderer not of a single Man only, but of a numerous Race that might have descended from his Brother. Thus a wicked Minister will be charg'd not only for murdering himself, but as many precious Souls as might have been converted and saved, if he had faithfully performed his Duty.

And Parents that should instil the Principles of Godliness into their Children in their early age, and season their minds with the knowledge of the Divine Laws, to regulate their Lives, and make p. 93them sensible of their Obligations to obey them, that should recommend Religion to their Affections by an holy and heavenly Conversation, if by the neglect of their Duty their Children are exposed as a prey to the Tempter, and ruin'd for ever, it will enhance their last Reckoning, and encrease the score of their Guilts beyond expression.

And Masters of Families, and all others that have authority and advantage to preserve or reform from evil those that are committed to their Care, and to instruct and command them to do what is pleasing to God and profitable to their Souls, will be sadly accountable for those that perish by their neglect.

In short, we see by common experience, that Company and mutual Consent is a usual Motive p. 94to Sin; and many persons that alone would with abhorrence reject some Temptations, yet are sociably sinful. Now all those who by excitation or example, lead others to destruction, as they are first in Sin, will be chief in the Punishment. We reade in the Parable of the rich Voluptuary, that being in Hell,Luke 16. 28.Luke 16:28 he desired a Messenger might be dispatch'd from the Dead to warn his Brethren, left they should come to that place of Torment. Is there such Charity in Hell to the Souls of others?‖‖Non orat pro fratrum salute qua non tangitur reprobus, sed pro se ne ipsius tormenta ex consortio fratrum a… geantur. No, that Furnace always burns with its proper flames, there is not a spark of that Divine Fire there. But remembring how guilty he had been of their Sins, feared that his Torments would be encreased by their coming thither.Brugen. Society in endless Sorrows does not divide but reflect them.

p. 95Now if Damnation for Sin be such a Misery as is exprest in the Scripture by the most violent Figures and words of the heaviest signification; if all the possible Tortures suffered here are but a Lenitive to the preparations of Wrath in Hell, how miserable shall those be, who, as if a single Damnation were a light matter, do not only commit Sin in their own persons, but are in combination with Satan to corrupt and destroy others, and multiply the sentences of Damnation against themselves? These treasure up Wrath against the day of Wrath.

Briefly, the whole Process of that Day, the Arraignment and Sentence are so ordered, as to clear the Judge, and confound the Guilty. God will be justified in his Sentence, and overcome when he judgeth.

p. 96I shall now come to apply this great Doctrine.

1. Let us from what has been discours'd of Judgment to come, be excited to confirm our Faith in this great and useful Doctrine; and by serious and frequent thoughts to apply it to our selves. Some within the Church have only a superficial belief of this, as a point of the Religion wherein they were educated, but carnal Affections, Fear, Hope, Love, and Desire, controul their Assent, as to its operation upon them. They believe in the general that God is the Judge and Rewarder of our Actions, and in the absence of temptation resolve to obey him: but when a strong Tryal comes from some temporal Good or Evil that is present, their Faith is negligent, and unactive to keep them from Sin. Now to make p. 97our Faith powerful, we must,

First, confirm it by convincing Arguments, that it may be an undoubted Assurance, a certain Light, directive and perswasive in the course of our Lives. Some Doctrines of Religion, that are of an incomprehensible nature, and should be received with silent adoration for the Authority of the Revealer, are obstinately contradicted by some, upon a vain pretence that nothing is to be believed that will not endure the rigorous inquisition of Reason, and be comprehended by our narrow Minds: but Reason, tho darkned, sees the necessity of a future Judgment. Nature and Scripture testify there is a God, and that he has a Right, and Power, and Will to distribute the rewards of Vertue, and the penalties of Vice to his Subjects. To deny this, is p. 98directly against the implanted Notion of the Deity in the heart. There is a real difference between Moral Good and Evil, not depending upon Opinion, but arising from the immutable nature of things, and the eternal Law of God. Otherwise, considered in it self, it were no more faulty to murder a Parent, than to kill a Fly; nor to rob a Travellor, than to chase a Deer. But the Conscience of the most profligate wretch would startle at such an Assertion. The disposition and admirable order of the World in its various parts, and the vicissitude of Seasons, declare to the obsering Mind, that a most wise, good, and powerful God governs and preserves all things by his vigorous Influence. And can it be that the Divine Providence, so visibly wise and good in regulating the p. 99course of Nature, should be defective towards Man, the most noble part of the World? And can it be extended to humane affairs, if there be no other than the present state, wherein the Righteous are afflicted, and the Wicked prosper? where Sins of the deepest stain and the lowdest cry are unpunish'd; and the sublime and truly heroick Vertues are unrewarded? nay, where Vice receives the natural reward of Vertue, Honour and Felicity, and Vertue the just wages of Vice, Disgrace and Sufferings. 'Tis necessary therefore that there be a future state, and a righteous distribution of rewards, according to the good and evil of Men's Actions here.

The Heathens disguised this terrible Truth under the Fictions of the Infernal Judges, Minos, and Rhadamanthus, and Eacus. And the p. 100Furies and Vultures, and fiery Lake, which they thought tormented the Wicked in the next World,Testimonium animae naturaliter Christiana. Tert. discover what apprehensions they had of the desert of Sin, and the punishment that certainly attended it. The Guilty would fain be freed from the terrours of it, and strangle Conscience, that is bound over to give Testimony in the Day of Judgment, that they may sin without scruples. But tho Fear be a troublesom and involuntary Passion, they cannot totally extinguish the internal sense and presages of future Judgment; but as the motions of Courage came upon Sampson at times; so Conscience awakened by sharp Afflictions, by sudden Dangers, and the approaches of Death, makes a sad deduction of past Sins, and sorecasts cruel things. It cites the p. 101Offender before the enlightened Tribunal of Heaven, scourges with remorse, and makes him feel even here the strokes of Hell. Tho' the Sin be secret, and the guilty Person powerful, not within the cognizance or reach of humane Justice, yet Conscience has a Rack within, and causes pain and anxiety, by fearful expectations of Judgment to come.

And Divine Revelation is most express in declaring this great Truth. The Light of Faith is more clear and certain from the infallible Word of God, than the Light of Reason. Before the Flood, Enoch in the early Age of the World foretold it;Jude 14, 15. Behold, the Lord cometh with ten thousand of his Saints, to execute Judgment upon all.

Solomon under the Law repeats this Doctrine,Eccles. 12.Eccl 12 that every secret thing shall be brought into Judgment, p. 102whether good or evil. And God himself speaks in the sublimest stile of Majesty, and swears by himself, for our firmer belief, As I live, Isa. 45. 23.Isa 45:23saith the Lord, every Knee shall bow to me, and every Tongue confess to God, the glory of his Justice. From whence the Apostle infers,Rom. 14. 10, 11.Rom 14:10Rom 14:11 so then every one of us shall give an account to God for himself. In the Gospel we have distinctly described the Person of the Judge,Mat. 13. 42, 43. & 23. 30, 31.Matt 13:42Matt 13:43Matt 23:30Matt 23:31 the glorious Attendants of his Coming, and the manner of his proceedings in that Day. Now the many Predictions in Scripture so visibly accomplish'd in the Person of Jesus Christ,An verè extribuit nobis omnia quae promisit, & de solo die judicii nos fefellit? and by him, give infallible assurance, that all his Promises and Threatnings are equally certain,Aug. and shall be fulfilled. As sure as our Saviour is come in his humble state, and has accomplish'd the Prophecies of p. 103his Sufferings, he will come in his Glory to judg the World.

2. That the belief of eternal Judgment may be powerful in our hearts and lives, it must be actuated by frequent and serious thoughts. Faith gives life and efficacy to our notions of eternal things, and Consideration makes our Faith effectual. As the natural Life is preserved by the activity of the vital Principles, the Circulation of the Blood, the drawing of the Breath, the motion of the Pulse; so the spiritual Life is maintained by the exercise of Grace. The carnal Affections dare not appear before Reason and Conscience, when awakened by the serious believing Consideration of eternal Judgment. The Evangelists relate, that when our Saviour was asleep in the Ship, a sudden Tempest arose that was p. 104likely to over-set it in the Sea: but awakened by the cry of his Disciples, Lord, save us, we perish; he presently rebuked the Wind, and a Calm ensued. Thus whilst the habit of Faith is asleep in the Soul, there will be great danger from the concurrent violence of Temptations and Corruptions; but when 'tis awakened by lively and powerful thoughts, it does Miracles in subduing the strongest Lusts. 'Tis monstrous and beyond all belief, did not sensible experience make it evident, that notwithstanding the minds of Men are convinc'd of the certainty of the Divine Judgment, and the Recompenses that immediatly follow, yet their Wills remain unconverted, and their Affections cold and unactive in their preparations for it: That such numbers who have so much Christianity p. 105as to believe that an irrevocable Doom will pass upon the Wicked, and so little Christianity, that they cannot justly hope to escape from it, yet are so careless of their Duty, nay joyful in their sinful courses, as if Judgment were a dreadless thing. What is the cause of this prodigious security? 'Tis the neglect of considering, that we must all appear before the Judgment-Seat of Christ, to receive according to the things done in the body, whether good or evil.

Their senses and faculties are so imployed abroad in the World, they have neither leisure nor desire to think seriously of it. Their hearts are so ravisht with dreams of sensuality, and engaged in terrene affairs, that they are very averse from exercising their minds upon such displeasing objects.

I have read of an excellent p. 106Preacher, that in a Sermon described the last Judgment in all its Terrors, with such ardent expressions, and those animated with such an affecting Voice, such an inflamed Countenance and Action, that his Hearers broke forth into passionate Crys, as if the Judg himself had been present to pass the final Sentence upon them. In the heighth of their Commotion the Preacher bid them stop their tears and passions, for he had one thing more to add, the most afflicting and astonishing Consideration of all the rest, That within less than a quarter of an hour, the memory and regard of that which so transported them would vanish, and their affections return to carnal objects in their usual manner.

The neglect of Consideration makes even the Doctrin of Judgment p. 107to come to be without efficacy. 'Tis necessary therefore that the belief of this be so firmly seated in the Heart as its Throne, that it may comānd the thoughts to be very attentive to it, and may have Regal power over our wills and affections, that our lives may be ordered according to its Rules.

2. The Consideration of Eternal Judgment will vindicate the Proceedings of Divine Providence, and the honour of God's governing this World, from the imputations of Unrighteousness. God is provoked every day, yet spares the Wicked, and heaps an abundance of Favours on them. His Patience and Goodness they prophanely abuse, and become more obdurate and inflexible. They are apt to blaspheme the Excellency of his Nature in their Hearts,Psal. 14. 1.Ps 14:1 thinking that he is ignorant p. 108or careless, impotent or unjust. They implicitly deny his Providence and Judgment, that he does not observe their Sins, and will not require an account for them. Or else they interpret his Permission to be an Approbation of their Sins. These things hast thou done, Psal. 50.Ps 50and I kept silence, thou thoughtest I was such an one as thy self. Thus the Heathens transplanted the Vices of Earth to Heaven, and represented their Gods to be sensual, jealous, furious as Men, and accordingly expected an easy Absolution for their Sins. Or else the distance of Judgment to come so hardens them, that they hear God's Thunder with less fear, than Boys do their Squibs and Crackers. Because Sentence against an evil Work is not speedily executed, Eccl. 8. 2.Eccl 8:2therefore the hearts of the Sons of Men are fully p. 109set in them to do evil. But how desperate is the madness of Sinners? God now seems to wink at their Sins, Acts 17. 30.Acts 17:30but hath appointed a day of Accounts. He suffers them to live in prosperity,2 Pet. 2. 4.2 Pet 2:4 but they are reserved to the day of Judgment to be punish'd, and possibly sooner: for sometimes they are cut off by visible vengeance, to convince the World that the supream Judg does not bear the Sword in vain. But tho 'tis delayed for a time, yet he declares, that their Sins are laid up in store with him, Deut. 32. 34Deut 32:34and sealed up among his Treasures. To him belongs Vengeance and Recompence. He is a mild Judge now, and his Clemency suspends their Punishment; but ‖‖Amos 8. 7.Amos 8:7Justice will not forget it. He threatens the secure Sinner,Psal. 50. 21.Ps 50:21 I will reprove thee, and set thy Sins in order before thine eyes. How will the scornful obstinate Sinner change p. 110complexion & tremble, when an Army of Sins more terrible than so many Furies, shall be ranged in Battel, and with fiery Darts wound his naked Soul? How will the stubborn Atheist, that pleases himself with vain imaginations of the Eternity of the World, and the Mortality of the Soul, be confounded when he feels the truth of Scripture-threatnings, to his eternal sorrow? then all their Ralleries will be turn'd into Lamentations. 'Tis not for **Cum habeat in potestate vindictam mavult diu tenere patientiam.want of power that God spares the Wicked, but because they are alwayes in his hands, and he can make them as miserable as they are sinful when he pleases.Cyprian. de bon. Patient. 'Tis not through the neglect of Justice, but for most wise and holy Reasons, as shall appear in the last day, when a decisive irreversible Judgment shall be propronounc'd, p. 111and immediately ininflicted upon them before the World.foreign, &c. Cum hi novissimi versus in Tragoedia Euripidis pronuntiati essent, totus populus ad ejiciendum & Actorem & Carmen consurrexit uno impetu: donec Euripides in medium prosiluit petens ut expectarent, viderentque quem admirator auri exitum faceret. Senec. Epist. 115. When an Actor at Athens spoke with Admiration of Riches, as the most valuable Acquisition, and of the Felicity of Rich Men: the People were in an Uproar at the immorality of the Speech, and were ready to chase him from the Stage. But the Poet himself appeared, and desired them to stop their Fury till they saw the Catastrophe, the wretched end of that sordid Miser. Thus we are apt to accuse the ways of God when the Wicked flourish; but we should stop our tumultuous thoughts, for their end will absolve Divine Providence from all undue reflections upon the account of their temporal happiness.

And the sound belief of this will rectify all mistaking apprehensions, p. 112and clear all perplexing appearances about the Sufferings of the Righteous here.

Indeed if we consider the holiest Men as they are Sinners, their Afflictions are so far from blemishing the Justice of God, that they are the signs of his Mercy: for all is a Favour on this side Hell to those that deserve it. David an excellent Saint, acknowledges the righteousness of God's Judgments with respect to himself. But when the Saints suffer for a righteous Cause, and, as the Psalmist expresses it,Psal. 44.Ps 44 for thy sake are we killed all the day long, and are counted as Sheep for the slaughter; there is not a visible correspondency between the Providence of God in his governing the World, and the unchangeable Rules of Justice, that those who do evil should suffer evil, and those who p. 113do well should be happy. As the Apostle speaks to the persecuted Christians,2 Thess. 6▪ 7… It is a righteous thing with God to recompence Tribulation to them that trouble you, and to you who are troubled rest with us. Now there is a day coming, when the Persecutors shall be punish'd, and the Saints be rewarded for all their Sufferings, and the distribution of Recompences shall be in the presence of the World, for the glory of Divine Justice. For the distinction that is made between Men at Death is private and particular, and not sufficient for the honour of God's Government. But at the last Day all Men that have lived in several successions of Ages shall appear, and Justice have a solemn Process and Triumph before Angels and Men. As some excellent Piece that is to be expos'd to publick view, is covered p. 114with a Traverse, to prevent the disturbance in the working, and the discovery of the Work till brought to such perfection as will surprise with wonder those that see it: So God is pleased to cover his proceedings for a time, but in the last day there will be such a Revelation of the righteous Judgment of God, Rom. 2. 7.Rom 2:7that those who now doubt, or complain of his Justice, shall admire and adore it.

3. The belief of this Doctrine as it vindicates Divine Providence, so 'tis powerful to comfort the Saints under Persecutions for Righteousness sake; especially when Innocence is wounded with slanderous Darts, and Calumnies are joyned with Cruelties, representing them as worthy of publick hatred. It was one of the Subtile Artifices of Julian p. 115the Apostate, to mingle the Images of the Heathen Gods with those of the Emperours, that the doing reverence (as the Christians were commanded) to all together, might imply a dereliction and renouncing of their Religion, and their Simplicity seem Impiety: or if, jealous of slipping from their profession, they refused to do it, they might seem to deny the expressions of honour due to their Emperours, and be reputed to suffer not as Christian Martyrs, but as Rebels. But the believing Consideration of God's righteous Judgment will make them despise the Censures & Reproaches of malicious Adversaries. With me, saith the Apostle,1 Cor. 4. 5.1 Cor 4:5 it is a very small thing that I should be judged by Man's Judgment; he that judgeth me is the Lord. The severest Censure was of no more weight compar'd p. 116with the approbation of God, than the lightest Feather that flies in the Air, put in the Scales against the Globe of the Earth. The assurance of a righteous Cause,Inter Judicem justum, & conscientiam tuam, noli timere nisi causam tuam. Aug. and a righteous Judg, will preserve an inward and joyful tranquillity of Soul in the midst of all the Storms of Reproach and Scandalous Imputations; like the calmness of a Haven when the Sea is tempestuous without. And this will fortify Believers to bear with an invincible courage all the violence that is offered to them for their fidelity to God. All the wrongs and injuries they endure, shall be redrest with infinite advantage. The extreamest Evils to which they are exposed for Christ, are like the Chariots of Fire sent from God, not to consume but conduct Elias in triumph into the highest Heaven. God will give them p. 117present Support, inward Consolations, and a future Crown. There is an appointed day when oppressed Innocence shall obtain the noblest Victory▪ and disgraced Godliness the most publick and highest Honour.1 Pet. 1. 7.1 Pet 1:7 The Faith of sincere Christians shall be found to praise and glory. They may suffer under the tyranny of Time, but shall reign in the Kingdom of Eternity. The belief of this, when firmly radicated in the heart, is so powerful as to make them glory in the sharpest Tribulations, and joyfully triumph over Satan, with his perverted malignant World. Cantando rumpitur Anguis. But alas, the Sin, and a great part of the trouble of the Saints, arises from their weakness of Faith, and not patient waiting for the Day of the Lord. When heavy Persecutions and great Distresses are p. 118continued by the restless Adversaries, they are apt through impatience and instability of mind, to be full of sorrowful Complaints that God delayes their particular Deliverance. And as sometimes the Clock out-runs the motion of the Sun, that is the true measure of Time; so their hasty desires prevent the eternal Counsel of his Will, that has determined the period of the Miseries of his People, and of the Prosperity of the Wicked in the fittest time. And that he suspends his glorious Coming to judg the World in Righteousness, discourageth weaker Christians, and makes them ready to faint in the day of Adversity. 2 Pet. 3. 9.2 Pet 3:9But the Lord is not slack in performing his Promise, as Men count slackness. There is not the least reason to question his Fidelity and Power, or to suspect his Love and Remembrance p. 119of his People. And as the Stars of Heaven enlighten the Earth, but the Candles on Earth cannot enlighten the Heavens: so the Wisdom of God's Counsel and Providence should direct us patiently to expect his appointed time, but our glimmering reason cannot direct him.

4. The serious belief of future Judgment is the most effectual restraint from secret Sins. Men are apt to encourage themselves in evil upon the account of secrecy: 'tis the usual tinder of Temptations. If solitude and silence, if the darkness of the night, or any disguises may conceal their Wickedness from humane Eyes, they are bold and secure as to God. The Psalmist declares what is the inward principle that acts them, what is the language of their hearts:Psal. 94. 5. 6.Ps 94:5Ps 94:6 All the workers of Iniquity p. 120boast themselves, they say, The Lord shall not see, neither shall the God of Jacob regard it. But O the brutish folly of Men, to think, that because they do not see God, that he does not see them. As if one should shut his Eyes in the face of the Sun, and do some foul abominable thing, thinking himself to be unseen, because he sees no person. How vain is the impure diligence of the Adulterer, the crafty diligence of the Deceiver, the sollicitous diligence of other Sinners to hide things from the Judge of all? Shall not God search it out, for he knows the very secrets of the heart? What a confounding discovery will be made of secret Wickedness at the last day? Here obscurity is the mask of Shame that conceals it from the World. Or if only Children and Fools that are not capable to p. 121judg of the indecency and turpitude of Actions, be Spectators, Men are not touch'd with shame for foul things. But then their Wickedness shall be displayed before God, the holy Angels and Saints. The actual belief of this would deprive Satan of one of his greatest Advantages, and be a blessed Preservative from many Sins that allure the consent by the temptation of secrecy. A considering Christian will reject them with indignation, saying with Joseph, How can I do this great Wickedness, and sin against God? The Sins undiscovered and unpunish'd by temporal Tribunals, shall then receive a just recompence.

5. The remembrance of that strict Judgment, is the most natural and powerful remedy against sensual Temptations that so easily insinuate and engage the hearts p. 122of Men. S. Peter reckoning up the Heathen Sins,1 Pet. 4. 3, 4.1 Pet 4:31 Pet 4:4 Lasciviousness, Lusts, excess of Wine, Revellings, and abominable Idolatries, tells the Christians, that the Gentiles thought it strange that they did not run with them to the same excess of riot▪ As the Disciples when our Saviour walkt upon the Waters, thought he had been a Spirit, judging that no real Body could tread on them without sinking: thus Men are apt to think it impossible to restrain their carnal appetites when allured by pleasing objects. But the belief of the Terrors of the Lord, will damp the sensual affections when most strongly enclin'd to forbidden things, and extinguish delight in Sin: for delight and fear are inconsistent. Therefore the wise Preacher gives this Counsel, Rejoice O young Man in thy youth, Eccles. 11.Eccl 11and let thy heart chear thee in the days of p. 123thy youth, and walk in the ways of thy heart, and sight of thine eyes: but know thou for all these things God will bring thee to Judgment. This will change the apprehensions of the mind, and alter the taste of the appetite, and make the most enticing and irresistible Lusts, the objects of our greatest detestation.

6. The consideration that the Son of God, clothed with our nature, shall judg the World, affords strong Consolation to his People, and is a motive of great terror to the Wicked. How comfortable is it to his People that he who loved them above his Life, and was their Redeemer on the Cross, shal be their Judg on the Throne? He is the same Jesus Christ, yesterday, to day, and for ever; the same indulgent Saviour, in the exaltation of his Glory, as when under sufferings, p. 124reproach and shame. He is described in that glorious Appearance, by the conjunct Titles of his Majesty and Power,Tit. 12. 13. The Great god, and of his Compassion and Mercy, Our Saviour, to signify his Ability and Affection to make them happy. When he comes with a heavenly Train of Angels to Judgment, he will be as tender of his Servants, as when he suffered for them in his humble state. He that paid their Debt, and seal'd their Pardon with his own Blood, will certainly publish the Acquittance. How is it possible he should condemn those for whom he died, and who appear with the impressions of his reconciling Blood upon them? How reviving is it that Christ, whose Glory was the end and perfection of their Lives,Phil. 1.Phil 1 shall dispose their states for ever? that p. 125he, who esteems every act of their Charity and Kindness done to his Servants as done to himself, shall dispense the blessed Reward? Then the King will say to them plac'd on his right hand, Come, Mat. 25.Matt 25ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. O the transports of joy to hear those words from his Life-breathing Lips! The Prophet breaks forth in an Extacy, How beautiful are the feet of the Messengers of Peace, those that bring gladtidings of Salvation? but how much more beautiful is the face of the Author of our Peace and Salvation? O how full of Serenity, and Clemency, and Glory! The expectation of this makes them languish with impatience for his Coming. Tho the Preparations of that Day are so dreadful, when the Sun shall be darkned, Acts 2.Acts 2and the p. 126Moon turned into Blood, and the Stars fall like leaves in Autumn, yet 'tis stiled a Day of Refreshment to the Saints. But how dreadful will his Coming in Majesty to Judgment be to the Wicked!Videtis vulnera quae inflixistis, agnoscitis latus quod pupugistis, quoniam & per vos, et propter vos apertum est, nec intrare voluistis. They shall see him whom they have pierced, and with bitter lamentation remember the indignities offered to him. What Excuses can they alledg, why they did not believe and obey the Gospel? Our Saviour revealed high Mysteries, but confirm'd them with great Miracles.Aug. He requir'd strict Holiness, but offer'd divine Grace to enable Men to do his Will. He poured forth his Spirit upon them, but their hearts were as hard as the Rocks, and as barren as the Sands. Then he will reproach them for their undervaluing neglect of the great Salvation, so dearly purchased, and so freely and earnestly offered to p. 127them: for their obstinacy, that the Purple streams that flow'd from his Crucified Body, that all the Sorrows and Agonies of his Soul were not effectual Perswasives to make them forsake their Sins: for their preferring the Bramble to reign over them, Satan the Destroyer of Souls, and ungrateful rejecting the true Vine, the blessed Saviour, who by so many miraculous mercies sollicited their love and deserved their service; this will make the sentence as just as terrible, and the more terrible because just. This will exasperate the anguish, that the Gospel shall be a savour of Death to them; and the blessed Redeemer pronounce them cursed, and dispatch them to everlasting Fire, prepared for the Devil and his Angels for ever. The Judgment of the Redeemer will be more heavy than that of p. 128the Creator. For all the riches of his goodness which they despised, shall be the measure of their guilt and woes. All the means of Grace used for their conversion, but frustrated by their perversness, shall rise up in Judgment against them. Justice will revenge the abuse of Mercy. Do they hope to soften the Judg by Submissions and Deprecations? alas, he will be inflexible to all their Prayers and Tears. The Lamb will be then a Lion arm'd with terrours for their destruction. Or can they appeal to an higher Court to mitigate or reverse the Sentence? No, his Authority is supream, and confirm'd by the immutable Oath of God. Or,Rom. 14.Rom 14 do they think to resist the execution of the sentence? Desperate Folly! The Angels, notwithstanding their numbers and strength, could not for a moment p. 129escape his revenging hand. The whole World of Sinners is of no more force against his Wrath, than the light dust against a whirl-wind, or dry Stubble against devouring Fire. Or do they think by a stubborn Spirit to endure it? Self-deceiving Wretches! If the correction of his Children here, tho allayed, and for their amendment, make their beauty and strength consume away as a moth, how insupportable will the Vengeance be on his obstinate Enemies? Who knows the power of his Anger? who can found the depths of his displeasure?

7. The Consideration of eternal Judgment should be a powerful Incentive to prepare our selves for it. 'Tis the Inference the Apostle makes from the certainty of our appearing before the righteous Judge,2 Cor. 5. 9.2 Cor 5:9 Wherefore we labour p. 130that whether present, or absent, in this or the next life, we may be accepted of him. 2 Cor. 5. 9.2 Cor 5:9This was his great Design, his chief Care, his Duty and his Glory: Never did any person more ardently aspire, and ambitiously endeavour for the obtaining a Kingdom, than he did to secure his own Acceptance with the Lord. In order to this I will lay down the Rules of our Acceptance in that Day, and conclude the Argument.

1. Unfained Faith in the Lord Jesus is absolutely necessary, that we may be accepted. This is such a belief of his all sufficient Merits, and his merciful inclination to save us, that the guilty and self-condemned Sinner entirely consents to the terms of the Gospel, as well as to the priviledges of it, with a reliance upon his Merits, and a resolution to obey his Precepts. p. 131He is a Priest on a Throne, a Prince, and a Saviour, and so must be acknowledged and received. Upon this condition his Righteousness is freely imputed to us for our Justification unto Life, without which we must perish in our Sins. For,

1. The best Saints are guilty and deeply obnoxious to the Law, and the Judgment of God is invariably according to Truth; so that appearing in their Sins, they will be cast for ever. God's Tribunal, like that of the severe Roman Judg, is Reorum Scopulus, a Rock that dashes in pieces all the Guilty that come to it. Therefore the Psalmist so earnestly deprecates, Enter not into Judgment with thy Servant, O Lord; for in thy sight shall no Man living be justified. And the Aposte, tho' a transcendent Saint, devests himself of his p. 132own righteousness, that he may be entirely covered with the righteousness of Christ, and renounces all things, that he may be found in him as his Surety in that Day of Accounts, and obtain Pardon by virtue of his Satisfaction for Sin. We cannot perfectly obey the Commands, nor appease the Displeasure of God: but the expiatory Sacrifice of Christ propitiats the Divine Justice. This alone can make us stand in Judgment before the fiery Law, and the fiery Tribunal, and the Judg who is a consuming Fire, to all the Guilty that appear in their Sins before him. The Blood of the Mediator has sprinkled the Throne of God in Heaven, and our Consciences being sprinkled with it by a purifying Faith, we may appear before God the Judg of all with an humble confidence, and enter into the p. 133Holy of Holies, the Celestial Sanctuary with joy.

2. Not only the pardon of our Sins, but the acceptance and rewarding of our services with eternal Glory is upon the account of our Saviour's compleat Righteousness. There are defilements in the persons, and defects in the works of the Saints. Their most holy and fervent Prayers are perfum'd by the Incence of his Intercession,Rev. 8. 3.Rev 8:3 and so become grateful to God. Our best Vertues are mix'd and shadowed with imperfections; but in him all Graces were conspicuous in their consummate degrees. Our Obedience, supposing it perfect, is of no desert: When we have done all, we are unprofitable Servants: but his Obedience was infinitely meritorious by the union of the Deity with his humane Nature, and is p. 134the foundation of the excellent Reward. Not that his Merits derive a value to our Works to make them worthy of eternal Glory: as some noble Mineral infused into Water, that is in it self without taste or efficacy, gives it a medicinal tincture and virtue; for this is impossible, since the infinite Dignity of his Person, and his most perfect habitual and actual Holiness, that are the fountains and reasons of his Merits, are incommunicable to our persons and works. For this would render us equal to our Saviour, and our works to be divine as his. But the active and passive Righteousness of Christ is so satisfactory and meritorious, that God is pleased graciously to reward with the Crown of Life the mean services of those who are by a lively and purifying Faith united to him.

p. 1352. Sincere Obedience, that is, an uniform and entire respect to all the Commands of God, will alone be accepted in that day: for his Authority runs through all, and binds them on the Conscience. David had this Testimony from God himself, that he was a Man after his own heart, that fulfilled all his Will. And St. John refers the decision of our state to this, If our hearts condemn us of any allowed Sin of omission or commission,1 John 3. 20, 21.1 John 3:201 John 3:21 much more God will, who is greater than our hearts, and knows all things. But if the illuminated tender Conscience condemns us not of insincerity, we have confidence towards God, that he will spare and accept us notwithstanding our frailties, and give free and safe access into his presence. The lives of many are chequer'd with a stran… disparity, they are restrain … p. 136some Sins of apparent odiousness, but indulgent to others; they are strict in some duties, but loose and slack in others, as if they hop'd by way of commutation to be accepted of God; to expiate their Delinquencies in one kind by supererrogating in another. Some are painted Pharisees in the duties of the first Table, very exact in the formalities of outward Devotions, but gross Publicans in the duties of the second: careless of Justice and Equity, and Charity to Men: Others are in appearance strictly moral in the discharge of their duties to Men, and negligent of their obligations to God. But partial obedience can never endure the trial of Conscience, much less of God. For what is the weak light of our minds, to the pure eyes of his Glory? It will make us liable to inward p. 137rebuke now, and to open confusion at the last. St. Paul's rejoycing was from the Testimony of his Conscience, 2 Cor. 1. 12.2 Cor 1:12that in simplicity and godly sincerity he had his conversation in the World: and, as he expresses it in another place, it was his daily exercise to have a Conscience void of offence towards God, and towards Men. Tho our conquest of Sin be not compleat, yet our resolution and endeavours must be to mortify it in every kind. Tho' our obedience has not the perfection of degrees, we must be equally regarding the Divine Law. If there be any secret-favoured Sin either of omission or commission, it will render our Petitions unacceptable at the Throne of Grace, and our Persons at the Throne of Judgment; If I regard Iniquity in my heart, the Lord will not hear my Prayer. The Law requires the p. 138performance of our Duty without abatement, or denounceth the penalty without allay or mitigation: the Gospel has not relax'd the strictness of the Law as 'tis the Rule of Life, but as it was the condition of obtaining Life. Sincere obedience is accepted by that gracious Covenant, where the Legal Perfection is wanting: but that is indispensibly required of all. I may illustrate this by a passage of Alexander the Great, who being desirous to learn Geometry, applied himself to a skilful Instructer in it. But his warlike disposition made him more capable to conquer than to measure the Earth, so that tired with the first Propositions, he desir'd his Master to make the Scheme more clear and plain, and easy to him:‖‖…ui praecep…or: ista inquit omnibus eadem sunt, aeque difficilia. Senec. Epist. 91. To whom the Master replied, that the Theorems of that p. 139Science were equally difficult to all and requir'd the same attention of mind to understand them. Thus the Gospel of Mercy requires of all sincere Sanctification, and serious endeavours to perfect Holiness in the Fear of God, and without this none shall be exempted from Condemnation.

To the sincerity of Obedience, I shall add a more restrained Notion of it as respecting Religion. The duties of Piety consist of an outward and inward part; and the one without the other is but as a Carcass without a quickning Soul. Now there will be an exquisit Anatomy of the Heart in that Judgment, a discovery of all the Principles and Motives by which Men were acted, and then he that is a Saint inwardly, in the Spirit, who with pure aims and holy affections hath served God, p. 140shall have praise of him. And those who have us'd God to injoy the World, that have assumed pretences of Piety for secular ends, shall be reproved. This will be a cause of wonder in that day, that many who are highly esteemed by Men as excellent Saints, shall be an abomination to God. That in the broad way to Hell thousands go thither is sad beyond expression, but not strange at all: but that in the path of Heaven any should descend to Hell, is astonishing. That those who live without God in the World, in the prophane neglect of his Worship, in a dissolute disorderly course, should fall under Condemnation, is believed of all: but that those who have appeared zealous in Religion shall be at last rejected, is contrary to universal expectation. And not only the gross p. 141Hypocrite that deceives others, but he that deceives himself by the external practice of holy Duties without correspondent lively Affections; that prayes with that coldness as if he had no desire to be heard, and hears with that carelesness as if he had no desire to be sanctified by the Word, and is conversant in other parts of divine service in that slight manner, as if he had no design to be saved, shall by a convincing upbraiding Light see his Wickedness in dishonouring that God whom he pretended to worship, and neglecting his Soul. When the Upright as pure Gold shall be more radiant by the Fire, the Insincere like reprobate Silver shall not endure that severe trial.

3. The frequent discussion of Conscience, and reviewing our ways, is necessary in order to our p. 142comfortable appearing before our Judg. This is a duty of constant revolution: for while we are in flesh, the best Saints, notwithstanding all their vigilance and diligence, are overtaken by surprisal, and sometimes overborn by strong temptations; and 'tis more necessary to beg for daily pardon, than for our daily bread. Under the Law if any one had by touching a dead Body contracted Uncleanness, he was to wash his Cloaths in the evening, and not to lie down in his Uncleanness. This was typical of our duty, that we should wash away our sinful defilements every day in the purifying Fountain of Christ's Blood, that is set open for Sin and for Uncleanness. And the method of the Gospel to obtain the grant of Pardon, and our comfortable sense, and the blessed p. 143effects of it is this, there must be a mournful sight, and serious acknowledgment of our daily sins, and a judging our selves by the domestical tribunal in our breasts as worthy of Condemnation: for tho we cannot satisfie Divine Justice for the least Sin, we must glorify it: and with humility and fervency desire that God would graciously forgive our renewed Sins, with unfeigned Resolutions and Care against them for the future. Thus we are to sue out our Pardon for Sins committed every day. And whereas many Errors in regard of our frailty, and their fineness, do slip from us, we should with contrite Spirits implore the Divine Majesty to cleanse us from our secret Sins, Psal. 19. 12.Ps 19:12such as through ignorance or inadvertancy escape from our observation. If we are obliged to be reconciled p. 144to an offended or offending Brother before the night, and the Sun must not go down upon our wrath, much more to be reconciled to an offended God, that his displeasure may be atoned. The morning and evening Sacrifice was a Figure of the constant use of Christ's Merits and Mediation for us; The secure neglect of renewing our Repentance for our renewed Sins, deprives us of the comforts of the Covenant, and will make the thoughts of Judgment as heavy as Mountains upon the Conscience, when 'tis awakened out of its slumber. But when the Soul's Accounts are kept clear with Heaven every day, O what a blessed Rest does the penitent Believer enjoy in the Favour of God! O the divine calm of Conscience when our Debts are cancell'd in the Book of God's Remembrance! p. 145If we should be unexpectedly summoned to appear before the Judg of all, the sight of our Sins will rather excite thankful affections, and joyful praises of God for his Mercy, that he hath pardoned them; than fearful despairing thoughts of his Mercy, that he will not pardon them.

And as this considering our ways leads to Repentance, and is a remedy for past Sins, so 'tis a powerful Preservative from Sins afterwards. For as in War the greatest care is to fortify the weakest part of a besieged Town, and make it impregnable; so a Christian by the experience of his infirmity and danger, will be more wise and wary, more circumspect and resolved against those Sins whereby he has often been foil'd, p. 146to prevent the daily incursion, and sudden surreption by them. And according to the degrees of our Innocence, we have confidence of Acceptance with God in Judgment.

4. Let us improve with a wise and singular diligence the talents committed to our trust: for in that day we shall be responsible for all that we have received. All the Blessings we possess, whether natural, our Life, our Faculties, our Endowments, our Health and Strength; or Civil, Honour and Dignity, Riches and Reputation; or Spiritual, the Gospel in its light and power, the graces and assistance of the Holy Ghost, as they are gifts from God's Love, so they are talents to be imployed for his Glory. We are Stewards, not p. 147Proprietaries: for the Supream Lord does not relinquish his right in our Blessings, that we may dispose of them at our own pleasure, but hath prescribed Rules for our using them in order to his Glory, our own Good, and the Benefit of others. And 'tis sad to consider that usually those who enjoy the greatest gifts render the least acknowledgments, and the most abundant in Favours are most barren in Thankfulness. Time, that unvaluable treasure, that is due to God and the Soul, the price of which arises from the work of Salvation to be done in it, how is it squander'd away? Conscience would blush at the serious reflection that every day so much is spent in the business of the World, or Pleasures, and so little redeemed for Communion with the holy God: that as p. 148in the Prophetick Dream the lean Kine devoured the fat, so unconcerning vanities take up that time that should be employed for our last and blessed End. While time is miserably wasted, the Soul lies a bleeding to everlasting Death. More particularly, we shall be accountable for all the days of the Son of Man that we have seen, all the special seasons of Grace: these we should improve for our Eternal Advantage, to prepare us for the Divine Presence above. But alas, the Lord's Day that is consecrated for the immediate Service of God, and should be entirely spent in it, and in things that have a necessary subordination to it, yet neither the enforcement of Duty, nor incitations of Love prevail upon the most, conscienciously to imploy it in spiritual affairs. If they p. 149afford their presence at the Publick Worship 'tis thought enough, and, as if the rest of the Day was unsanctified time, they waste it in either Complemental Visits, or Secular Business, in Recreations, or things impertinent to their Salvation.

Riches are an excellent Instrument of doing good: Gold is the most precious and extensive Metal, and by a marvellous Art an Ounce may be beaten out into some hundred Leaves: but 'tis a more happy Art by giving it, to enrich our own Souls, and supply the Necessities of many others. But great Estates are often used to foment Mens vicious guilty affections, Pride, and Sensuality; and 'tis called‖‖Nullis vitiis desunt pretiosa nomina. Plin. lib. 73. Greatness & Magnificence to waste them in sumptuous Vanities. I instance in these Talents, because they are p. 150usually abused to the dishonour of the Donor. If the slothful Servant that hid his single Talent in a Napkin, and returned it without advantage to his Lord, was cast into outer darkness, where there is weeping and gnashing of teeth, a fearful Image of what will befal all unprofitable persons, how severe will their Accounts be who lavish out their numerous Talents to gratify their carnal Appetites, and betray the Blessings of God to his enemy the Devil? Only the wise and good Servant that with prudent Contrivance and zealous Endeavours improves his Talents, shall from the gracious Lord, in whom are all attractives and remuneratives of our service, receive an excellent Reward.

5. Another Rule of our Acceptance at the last Day is, That we must with Courage and Zeal p. 151maintain in our rank and places the Cause of Christ. For thus he declares expresly,Matth. 10. 33, 34.Matt 10:33Matt 10:34 Whosoever shall confess me before Men, him also will I confess before my Father which is in Heaven. But whosoever shall deny me before Men, him also will I deny before my Father which is in Heaven When the truth, purity, and power of Religion, in Doctrine, Worship and Practice, is discountenanc'd and over-born, our Saviour commands, and will reward our undiscouraged visible Constancy in it. He will not only reign in our hearts,Rom. 10.Rom 10 but be honoured with our lips, and in our conversations. We usurp the title of Christians unless we adhere to our Duty in despite of all opposition. The temptations that usually withdraw Men from confessing and glorifying Christ, are such as work upon the passions of p. 152Fear and Shame. And the consisideration of the last Judgment will fortify us against both.

1. Sometimes Religion exposes the Professors of it to the loss of all temporal enjoyments, and of Life it self. And when the Honour of our Saviour requires such a Service of us, when that Confirmation is necessary to recommend Divine Truth to the belief & affections of others, when our chearful and couragious Example in suffering would animate those that are fearful to constancy of Confession, then from Cowardise to withdraw our Testimony, is to betray him again. When our Duty is attended with extream Dangers, then the sincerity and perfection of our Love to Christ is brought to the strictest trial. As true Carbuncles are discovered in the night, for the darkness p. 153redoubles their splendor: so the fidelity of Christians is evident in Persecutions that enflame and excite their Zeal to magnify the Name of Christ unto the Judgment of the World. There is no Fear in Love, 1 Joh. 4. 18.1 John 4:18but perfect Love casts out Fear. But Fearfulness hinders the expressing acts of Love to Christ, and betrays to Apostacy. For as every Passion is a Perturbation, so especially Carnal Fear that blinds and disturbs the mind, and hinders the serious consideration of the reasons of our Duty, and those motives to persevere in it, that are the fountains of our strength. From hence the timerous are often treacherous, and Faith lies buried under the cold pale Ashes of Fear. Now the irregularity of this Passion is best cured by directing it to the most powerful Object. As the p. 154Rod of Moses swallowed up the Rods of the Magicians, so a stronger Fear will subdue that which is in a weaker degree. Our Saviour therefore threatens those that for the fear of Men (who can but kill the Body) dare not own and defend his Truth and Cause, that he will renounce them before his Father in the great Day, the immediate consequence of which will be the destruction of Body and Soul in Hell. Matth. 10. 31, 32, 33.Matt 10:31Matt 10:32Matt 10:33If Earthly Potentates had a Jurisdiction over Heaven, if Men were to be tried by their Laws at the last Day, if their Power extended to Eternity, they might exact unlimited Obedience to their Wills, but Conscience is a more desirable Friend and terrible Enemy than Caesar, and all temporal Tribunals are subordinate and accountable to the Supream and Eternal: there is one p. 155Lawgiver and Judg, Jam. 2.Jas 2who is able to save, and to destroy for ever. It is the worst Perdition to secure our selves by the neglect of our Duty, when we ought to perish for the Glory of our Saviour.Mark 8. 35.Mark 8:35 He that saves his Life shall lose it.

2. Shame wounds deeper the Breasts of some than Violence. Zedekiah would rather expose his Kingdom and Life to the fury of the Chaldean Armies,Jer. 38. 19.Jer 38:19 than be himself exposed as an object of derision by surrendring it. And Satan who understands the temper of Mens spirits, suits his temptations accordingly. The Purity and Holiness of Religion, exprest in the actions of the Saints, is by the scurrilous Reslections and bitter Sarcasms of prophane Persons made contemptible. This is as foolish and malicious, as if a slave should reproach the Son of a p. 156King that he was like his Father in his Countenance and actions; for by how much the resemblance of God's Holiness appears with more evidence and eminence in their lives, their divine relation is more certainly and justly to be acknowledged. Yet how many are ashamed of this Glory? And Zeal to vindicate the Honour of Religion is traduc'd and vilified either as the effect of designing Faction, or of the indiscretion and rashness of a weak Judgment and strong Passions. In every Age the faithful Servants of God are by scornful titles despised:1 Cor. 4. 17.1 Cor 4:17 We are accounted, saith the Apostle, the off-scouring of the World. But a generous Christian looks upon disgrace for the sake of Christ as his honour. The Apostles rejoyced that they were accounted worthy to suffer shame for his p. 157Name. 'Tis said of the Baptist, he was not that Light, Acts 5. 41.Acts 5:41but came to bear witness to that Light: intimating as if that were the next degree of dignity to it. And our Saviour, speaking of the Proofs of his divine Mission, reckons up the Witnesses of such dignity, that 'tis not possible for sacred Ambition to aspire to higher Honour than to be in Conjunction with them: they are John the Baptist, John 5. 33, 36, 37, 39.John 5:33John 5:36John 5:37John 5:39his Miracles, his Father, and the Scriptures.

Let us appeal then from the light depraved Fancies of carnal Men, to the wise and faithful Judgment, and Authority of the Son of God. He will at the last Day in the presence of his Father and all the Court of Heaven, give an incomparable Crown to all that have despised Shame for his sake. But those vile Spirits, whose Courage of Straw is quell'd by p. 158vain opinion, and the reproaches of Fools, and have deserted the Cause of Christ, shall then be clothed with Confusion; for this we are assured by our Judge, that whosoever shall be ashamed of me and my words, Mark 8. 38.Mark 8:38in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when he cometh in the glory of his Father, with the holy Angels. If the unnatural Brothers were astonish'd when the Governor of Egypt told them, I am Joseph whom ye sold, how much more will false Christians, when the Lord of Glory shal tell them, I am Jesus whom for base shame ye denied? How will it confound those abject Wretches to be a spectacle of abhorrence and scorn before that Universal Glorious Confluence? They would chuse rather to be covered under the ruins of the World. If we value p. 159and desire the approbation of the King of Angels, if we fear a final rejection from him, to obtain the one, and avoid the other, we must entirely adhere to his Interest, without any respect to the eyes and esteem of the perverse deceived World.

6. A cordial beneficent Love to the Saints, is a requisit qualification of our Acceptance in the Day of Judgment. Then shall the King say to them on his right hand,Matth. 25. 34, 35, 36.Matt 25:34Matt 25:35Matt 25:36 Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. For I was an hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in Prison, and ye came unto me. The union and endearments betwixt Christ and his People are mutual and reflexive; p. 160as they are extreamly tender of his Glory, so he is concern'd in all that is done to them. And tho the perfection of Love consists more in the affection of the heart than in outward offices, yet our Saviour most congruously produces in Judgment the conspicuous effects of Love to them, the supplying their wants, allaying their sorrows, owning them when obscured and deprest by afflictions, and injuriously treated by others. This love of service that is directed and exercised towards the Saints, for the Image of God shining in them, because they are the Children of God, and Members of Christ, and therefore extended to all in whom the reason of that Love appears, shall be gloriously rewarded: For he interprets what is done upon his Account to those who are his p. 161own by so many dear titles, as done to himself. And what is more becoming his excellent Goodness than to reward his works of Mercy with saving Mercy? But those who when Christ presents himself to them in his poor distressed Members, and solicits their assistance, to protect them from injuries, to refresh their sorrows, to support them in their exigencies, those that have ability but want affection to do them good, and incompassionately neglect the suffering Saints, shall be sentenc'd to be tormented with the Apostate Angels for ever. What indignity is it to the Son of God, that those for whom he shed his Divine Blood, should be in less value and regard with many, than the Dogs and Horses maintained for their pleasure? And if those on the left hand shall p. 162be condemned to eternal Fire, for the coldness of their Love, how terrible will the Judgment bet of those that from the heat of their enmity outragiously persecute the Servants of Christ for his sake, in their Persons, Estates, Reputations, that with a worse than barbarous inhumanity seek their ruine? Is there any Sin of a more mortal guilt? The infernal Furnace is seven-fold heated for the punishing such wickedness.

To conclude this Argument, let us observe the Command of our Saviour, To watch and pray always, that we may be counted worthy to stand before the Son of Man. These are Duties of universal influence into our Lives, the one prevents carelesness, the other vain confidence in our selves, and the consideration of Judgment to come, is the greatest motive to them, p. 163and the first principle of Holiness. This should work more powerfully in us, considering the Day of Death is equivalent to the Day of Judgment to every person; for then a particular Sentence decisive and irrevocable passes, that shall be publish'd at the last Day. Methinks the terrors of the Lord should engage our Souls and Senses to a continual preparation for his Coming. 'Tis represented so as to affect the Eye, and keep it vigilant:Jude 15.Jude 1:15 Behold, the Lord comes with ten thousand of his Saints, to execute Judgment upon all. Behold, he comes in the Clouds, Rev. 1. 9.Rev 1:9and every Eye shall see him. And to call the Ear, and make it attentive; The Lord himself shall descend from Heaven, 1 Thess. 4. 16.1 Thess 4:16with the voice of the Arch-Angel, and with the Trump of God. How circumspect should we be in all our ways, since every action shall be p. 164reviewed by our Judg. St. Peter strongly infers from the dissolution of the World, as a most cogent Argument, that we should be exactly and universally holy: seeing then all these things shall be dissolved, 2 Pet. 3. 11, 12.2 Pet 3:112 Pet 3:12what manner of persons ought we to be in all holy Conversation and Godliness? But the consideration of the eternal Judgment immediately succeeding the destruction of the World, O how powerful should it be upon Conscience and the Affections to regulate the whole course of our Lives with a final respect to God's Tribunal.

In short, That which we read of the success of the Apostle's preaching to the Athenians upon the present subject, the Immortality of the Soul, comprised in the Resurrection of the Body and the future Judgment, is the same in all times and places: And when p. 165they heard of the Resurrection of the Dead, Act. 17. 32, 34.Acts 17:32Acts 17:34some mocked; and others said, We will hear thee again of this matter; and others believed. There are three differences of the Hearers of this Doctrine of so great importance: some deride it as an extravagant fancy: some believe it, and yield up themselves entirely in obedience to it: others do not absolutely reject it, as the first, nor accept it, as the second, but have a Conjecture, or slight superficial Opinion of it, or a speculative Assent as to a history of things that do not concern them, and defer the serious consideration and applying of it to themselves. And of this third sort (O Grief!) are the most of those who are Christians in name. They delay till Death, the solemn reflecting upon the final Judgment, and the inevitable Consequence of it, a p. 166blessed or miserable estate for ever. And whereas the Apostle, who had infallible assurance of God's Love, did with an holy severity and self-denial abstain from all Carnal Complacencies that might hazard the never-fading Crown;1 Cor. 9. 27.1 Cor 9:27 I keep under my Body, and bring it into subjection, lest by any means when I have preached to others, I should be a Cast-away. ‖‖Vae miseris nobis qui de electione nostra nullam aedhuc Dei vocem cognovimus, et jam in otio quasi de securitate torpemus. Greg. lib. 29. Moral.Yet the most live and die in a secure state, without preparation to appear before the Presence of his Glory.

FINIS.