Heaven and Hell, Table of contents

Heaven and Hell · Table of contents

The CONTENTS.

INtroduction. The Scope of the Parable. The Different Conditions of Mankind after Death, p. 4. The Souls of Good Men are in a State of Reſt and Happineſs, before the Reſurrection. Why called Abraham's Boſom, p. 7. A poſitive State of Miſery and Torment for the Wicked, in another World, p. 13-28. Both States after Death Ʋnchangeable. p. 29. The Bleſſedneſs of the Saints Everlaſting, p. 31. The Gulf fix'd as to the Miſery of the Wicked, without Releaſe or End, p. 36. The Socinian Doctrine, concerning the Annihilation of the Wicked after the Day of Judgment, diſprov'd from Scripture. The Objections againſt the Endleſs Miſery of the Wicked, anſwer'd, p. 47.

Application. Inference 1. Now or Never is the Seaſon to prepare for Eternity, p. 55. (2.) How valuable a Talent is the Time of our preſent Life? p. 58. The Evil of Idleneſs. (3.) How Awful, and of how great Conſequence for any one to die, and paſs into the other World? p. 63. What a Change will Death make to a Wicked Man? (4.) We may take our Meaſures of Men's Wiſdom or Folly, according to their Care or Negligence in preparing for the Eternal World, p. 77. How Inconſiderable is the longeſt Life on Earth, compar'd with an Endleſs Duration? A thouſand Years in God's Sight but as one Day, p. 86. (Laſtly,) What a hazard to delay Repentance to the laſt Hour, or to a Sick-Bed? p. 86. The Example of the Thief on the Croſs conſidered as Extraordinary, and prov'd to give no Encouragement to ſuch a Delay, p. 88. The Excellency of his ſhort Prayer, Lord, Remember me when thou comeſt into thy Kingdom! p. 95. Death-Bed Repentance deceitfull, and uncomfortable, p. 103.

Exhortation (1.) To be Eſtabliſht in the Belief of the Scripture Doctrine, concerning the two Eternal States; and labour to be ſuitably affected with the Conſideration of Heaven and Hell, p. 106. (2.) Let us hearken to Moſes and the Prophets, to Chriſt and his Apoſtles, if we would ever have a Place in Abraham's Boſom, and eſcape the Torments of Hell, p. 121. They who will not believe Scripture Revelation, 'tis probable would not be perſwaded though one came from the Dead, p. 123.

An Account of the laſt Sickneſs, and Repentance of Mr. Sh. T. p. 132. Some Particulars warn'd againſt, by his Deſire.

A further Account of ſome Paſſages of his laſt Sickneſs, by a Pious Lady who often viſited him. p. 156.

p. 1HEAVEN and HELL; OR, The Unchangeable State of Happineſs, or Miſery, after Death.

S. LUKE XVI. 26.

And beſides all this, between us and you, there is a great Gulf fixed:—

WE are told by the Wiſe Man what becomes of the Body and the Soul when they part at Death; how the Body that was fram'd out of the Duſt of the Ground, returns thither; and the Soul which is of Divine Original returns to GOD, the Father of Spirits, (to Elohim, which ſignifies a Judge as well as a Creator,) to be diſpos'd of by him in p. 2another World. Eccl. xii. 3Eccl 12:3Then ſhall the Duſt return to its Earth, and the Spirit to God that gave it. It is not to be annihilated, extinguiſhed, or deſtroy'd, but returns to GOD as the final Arbiter of its Eternal State. That there is ſuch a State of Happineſs or Miſery, of Reſt or Torment for departed Souls; and that both ſtates are unchangable, is what this Parable may inſtruct us in. There is a Gulf fix'd between the Bleſſed and Miſerable after Death, either ſort unalterably Happy, or unchangeably Miſerable. There is an irreverſible Decree of Heaven to determine the Felicity of the Saints to be everlaſting, and to conclude the Wicked in a ſtate of Miſery without Relief, or End. As there is no fear of Change for the Happy Souls in Abraham's Boſom, ſo is there no hope of Alleviation or Period of the wretched condition of Sinners in Hell. This is the Important Subject I would now Explain, Evidence, and Apply. p. 3And can there be any that more deſerves and calls for your moſt ſerious Attention.

It is one part of the Deſign, and Scope of this Parable of our Saviour, concerning the Rich-man and Lazarus to affirm this. A Parable it muſt be granted, tho' mixt with ſomewhat Hiſtorical, as the mention of a Poor-man by name, who may be ſuppos'd to have been notorious and known among the Jews, for his extream Poverty and Diſtreſs: The different State and Condition of Men departed this Life is expreſs'd by our Saviour in a Parabolical way, the more effectually to inſinuate the Truths he would teach us with the greater Advantage to move the Affections of his Hearers.

From this Parabolical Deſcription of the different Condition of the Souls of Men after Death, I would obſerve, Firſt, That the ſtate of Mankind after Death, is a Condition of Real, Poſitive Happineſs, p. 4or Miſery, of Comfort, or Torment. Secondly, That both theſe States are fixed and unchangeable. The Bleſſed ſhall never be Miſerable, and the Miſerable ſhall never ceaſe to be ſo.

Firſt, When the Union between the Soul and Body is diſſolved by Death, the Soul of every Man paſſeth into a ſtate of Happineſs or Miſery. This we may plainly learn from this Parable, Ver. 22, 23. When the Beggar died, he was carry'd into Abraham's Boſom: And the Rich Man alſo died, and was buried, (it may be he had a pompous Funeral, the only Advantage, if it be one, of the Rich above the Poor, after they are dead) and in Hell he lift up his Eyes, being in torment.—The one had his good things here, the other his evil things: But now the one is comforted, the other tormented, Ver. 25.

This is an account of departed Souls before the Reſurrection: for the Rich Man is ſaid to be in Torment p. 5while his five Brethren were alive; and he deſired that One ſhould be ſent to admoniſh and warn them, that they might not come to this place of Torment. We read but of two ſorts at the Day of Judgment, The Sheep and the Goats; the one pronounced Bleſſed, the other Accurſed. The one to go away into everlaſting Life, and the other into everlaſting Puniſhment. God hath told us, that he will render to every Man according to his Works. And as Man is capable by his Reaſonable Nature, of giving an Account of his Actions, and of being rewarded or puniſh'd in another World; thoſe very Faculties which give him this Capacity, and diſtinguiſh him from the inferiour Creatures, do ſuggeſt this; and fill him with Hopes and Fears accordingly. So that comparing the Righteouſneſs and Juſtice, and the other Infinite Perfections of God, with the preſent Diſpenſations of Providence, ſome ſuch different ſtate, by p. 6the very Light of Nature, as well as Scripture, may be expected hereafter.

The aſſurance therefore of God's being infinitely Wiſe and Juſt, gives us to expect that a Difference will be made between theſe in another World, which we ſee is not done now. And the rather becauſe Civil Society can never be ſupported, if there be no Reſtraint upon the Luſts and Paſſions of Men; and theſe can never be ſufficiently reſtrain'd, without the Hopes and Fears of another World; and as theſe therefore are natural, we may conclude 'em true, and that there is another World, and a Future State of Happineſs or Miſery. We read in this Parable, of the different Character and Condition of the Rich Man and Lazarus in this World: But we read alſo of the Happineſs of the one, and the Miſery of the other, as ſoon as they died. The Comforts of the one, and the Torments of the other, were doubtleſs unexpreſſibly great, tho p. 7we may allow an Addition to both, upon the Re-union of Body and Soul at the Reſurrection of the Dead. But more particularly,

Firſt, The Souls of good Men at Death, enter into a ſtate of Reſt, Happineſs and Bliſs. That of Lazarus being carried into Abraham's Boſom, Mat. xviii. 11.Matt 18:11The meaning of that Expreſſion our Saviour ſeems to interpret in another place, when he ſays, Many ſhall come from the Eaſt, and from the Weſt, and ſit down with Abraham, Iſaac and Jacob in the Kingdom of Heaven. Alluding to a Feaſt, where the Gueſts ſat ſo, as to be half kneeling, and the moſt honourable place was to be next to that of the Maſter, to lie as it were in his Boſom. As is ſaid of the Beloved Diſciple concerning Chriſt. If it denote an eminent degree of Bleſſedneſs in Heaven, it infers a poſitive ſtate of Happineſs after Death; called the Boſom of Abraham, rather than of Adam, Enoch or Noah, becauſe the Promiſes were eſpecially p. 8made to him; and to his Seed belong'd the Covenant and the Adoption: And he is propounded as a Pattern of Faith and Obedience, and called, the Friend of God, and the Father of the Faithful: And they who imitate him, ſhall be gathered into his Boſom, and be made partakers of Bleſſedneſs and Glory with him. This is called Paradiſe by our Saviour: Luk. xxiii. 43.Luke 23:43And we learn from St. Paul, where this Paradiſe is, even in the third Heavens. The Ancients call the Place and State before the Reſurrection, The Porch of the Sanctuary, the Courts of the Lord, the hidden Seats, or Tabernacles of the Godly, the Place of Refreſhment, the Reſt of Security, an Habitation with God, &c.

From what our Saviour ſaid to the Penitent Thief on the Croſs, and from what we may gather from this Parable concerning Lazarus; the Immediate Happineſs of the Souls of Good Men in another ſtate is affirmed. That they are not to tarry p. 9for their Felicity till the Reſurrection. Acts vii. 59.Acts 7:59So when the Body of Stephen falls aſleep, the Lord Jeſus received his Spirit. And the Apoſtle deſires to be uncloath'd of this Earthly Tabernacle, 2 Cor. v 8.2 Cor 5:81 John iv. 17.1 John 4:17that his Soul might enter into the Houſe not made with Hands. That he might be preſent with the Lord. He deſir'd to be diſſolved, that he might be with Chriſt, as what was far better; (much more better.) And the ſame Phraſe, being with Chriſt, or being preſent with him, is us'd for the Happineſs of the Saints after the Reſurrection, 1 Theſſ iv. 14, 17.1 Thess 4:141 Thess 4:17intimating that it is the ſame ſort of Happineſs, and is ſo much preferrable to any preſent Enjoyment of God in this World, that this is call'd an Abſence from him. We likewiſe read of the Souls of the Martyrs, who came out of great Tribulation, and had waſhed their Robes, and made them white in the Blood of the Lamb, Rev. vii. 14.Rev 7:14That they are before the Throne of God, ſerving him in his Temple: And that is interpreted p. 10of his Immediate Preſence in Another Place, for the Lord God Almighty, Chap. xxi. 22.and the Lamb are ſaid to be the Temple.

How excellent a Change will Death make upon the Soul's leaving the Body? If it paſs into a Glorious Paradiſe, and hear a Voice from him that ſits upon the Throne, Enter into thy Maſter's Joy. Poor Lazarus was lately very miſerable at the Rich Man's Door; now very happy in Abraham's Boſom: Lately cover'd with Sores and Ulcers; now cloathed with Glory: Lately pining with Hunger; now all his Wants are ſupplied. His extream Poverty made him the other day deſpiſed by the Rich Man; he could find no Entrance at his Gates, no Admiſſion, no Relief; but now he is envy'd for his Happineſs. The difference which departed Souls will feel of their Happy State, from what they lately were, and the Senſe they have of the Evils they are Deliver'd from, will p. 11give an Accent to their Happineſs. The freſh Remembrance of what they were in this World, will help their Joyfull Senſe of the Happy Change: And to compare their own Condition with that of Loſt, Miſerable Souls: To think of the Hell they deſerv'd, and others ſuffer; and they themſelves did ſometime fear; and compare it with the Reſt, and Peace, and Joy, and Glory that they now partake of, will add to their Felicity. And who can tell how great that is, even before the Reſurrection? For eye hath not ſeen, 1 Cor. ii. 9.1 Cor 2:9nor ear heard, nor hath it entred into the heart of man to conceive, what God hath prepared for them that love him. It is repreſented in Scripture by, and above all ſuch Pleaſures as do moſt ſenſibly Delight us, to ſet forth the Joys of Heaven to be unſpeakable and full of Glory. When the Divine Image ſhall be perfected, the Body of Sin and Death removed, all our Darkneſs, Impurity, and Corruption healed. And if there were p. 12nothing elſe, but a perfect and eternal Freedom and Deliverance from Sin, with all the Cauſes, Concomitants and Effects of it, they to whom it is now the greateſt Burden, Trouble, and Sorrow, muſt account it an Unſpeakable Felicity.

But the Soul ſhall then awake as out of Sleep, to ſee and know things as really they are, and be in a ſtate of more vigorous Activity than while it animated the Body: But what the Bleſſedneſs will be, of Faith turned into Viſion, (when all the Powers of the Soul are enlarged, raiſed, and ſuited to the views of God's Glory by Chriſt, and made more receptive of Divine Communications) is what we want Words to deſcribe, and can think, and ſpeak of, but very imperfectly. For now we ſee thro' a Glaſs darkly, but hereafter Face to Face, without interruption or obſcurity. This we know that they ſhall not only eſcape the Damnation of Hell, but enter into a ſtate of Happineſs, the Joy of their Lord. p. 13We read of Glory to be revealed in them, and Glory conferred on them. In general, as to real and poſitive Bleſſedneſs for the Souls of Good Men after Death, even before the Day of Judgement, we have not only the Teſtimony of Scripture, but ſomewhat from the Light of Nature **Mr. How's Bleſſedneſs of the Righteous, Chap. 10.. All the Philoſophers who believ'd the Immortality of the Soul (and how few but did allow it?) they profeſs to believe the Happineſs of the Souls of Good Men in ſeparation from the Body: for knowing nothing of the Reſurrection of the Body, they could not dream of a ſleeping Interval, till the Day of Judgment.

The like we may ſay of a ſtate of poſtitive Miſery for wicked Souls after Death. Here in this parable is a Loſt Soul condemn'd to Torment, aſſoon as departed this Life, before the Reſurrection. And Torments ſo extream, as that the moſt inconſiderable Refreſhment would be reckon'd a great Relief. The Diſcourſe p. 14is fram'd according to the Nature of a Parable between the Rich Man in Hell, and Abraham in Heaven, and Lazarus with him. How fain would he now change Conditions with the Beggar, whom he neglected and deſpiſed at his Door! What would he give to be comforted as he is! But he lift up his Eyes in Torment, unexpreſſible Torment; and ſo the Scriptures every where repreſent it. Rom. ii. 8.Rom 2:8'Tis call'd Indignation and Anguiſh, Tribulation and Wrath. 'Tis a fearfull thing to fall into the hands of the living God. Pſal. xi. 6.Ps 11:6He will wound the Head of his Enemies. Pſal. lxviii. 21.Ps 68:21We read of a Lake of Fire, a Lake of Brimſtone, a Furnace of Fire, of tearing in pieces, cutting in pieces, dividing in the midſt, drowning in Perdition, of being bound hand and foot and caſt into Fire to be burnt, of outer darkneſs, chains of darkneſs, the great Winepreſs of the wrath of God, &c. Be ſure the Sufferings of the wicked in the other World are greater than we can endure for obeying p. 15God in this, otherwiſe the threatning of ſuch a Puniſhment would not be an effectual reſtraint from Sin. But how extream muſt be that Puniſhment, ſet forth by the violence of Fire enraged with Brimſtone, and prepared by the wrath of God, for the Devil and his Angels? And the Sting of a guilty, enraged Conſcience, as the biting and gnawing of a Worm, on the moſt tender part? 'Tis repreſented in ſuch a manner as is moſt proper to impreſs the quickeſt ſenſe of terrour on our minds; to ſtrike our Imagination with the Extremity, as well as the Reality of thoſe Sufferings. And if the Expreſſions be but Metaphorical, they make the Torments the greater, as intimating rather that they are but faintly ſhadow'd by what is moſt grievous in this World.

We read of being tormented in Flames, and yet of Darkneſs. Everlaſting Fire, and **See Dr. Lightfoot's Genuine Remains, 8^o. 1700. Explanation of difficult Texts. Decad. 11 § 6.Outer Darkneſs: The fearfull ſtate of Sinners p. 16under the Wrath of God deſcrib'd by both. We read that the Aegyptians under the plague of Darkneſs, ſaw not one another, neither aroſe any from his place, Ex. x. 23. This the Pſalmiſt gives an account of in theſe terms, Pſal. 88.49. He caſt upon them the fierceneſs of his Anger, Wrath, and Indignation, by ſending evil Angels among them. The Indignation of God without any beam or ſpark of his Favour is Darkneſs indeed. And the Devils may rage, and roar, and terrify, and yet Sinners be held in Chains of Darkneſs, that they cannot ſtir.

God is repreſented as a Conſuming Fire, Heb. xii. ult.Heb 12a Devouring Fire, and Sinners fall into his hands as an Avenging Judge. Iſa. xxxiii. 14Isa 33:14We read of his Fiery Indignation to devour his Adverſaries, of his Wrath and Power to be made known, Rom. ix. 22.Rom 9:22and glorified in their Deſtruction. And who knows the Power of his Anger? ſaid Moſes, the Man of God, who ſaw his Glory. The Wrath of God is the Hell of Devils, p. 17and of all the Damned. If he be angry but a little, we can't ſtand, at the rebuke of his Countenance we periſh; what then if he ſtir up all his Wrath, in the day of his fierce Anger, when he comes to execute Judgment and to render Vengeance, from the Glory of his Power, upon the Wicked fitted for, and reſerved to Deſtruction?

You may fancy the moſt terrible things can be dreaded; of Fire and Brimſtone, Wracks and Tempeſts, boiling Pitch, ſcalding Lead, or a burning Furnace, and being kept alive for a long time to ſuffer ſuch exquiſite pains: But all we can hereby reach to conceive, of the Pains of Hell, falls as much ſhort of the Torments of the Damned, as one little ſpark of Fire on the hand, compared with the furious rage of Nebuchadnezzar's Furnace, heated ſeven times hotter than ordinary. 'Tis impoſſible for the moſt awakened Conſcience to conceive the p. 18Horrour of it. Who can tell how God can puniſh, or what the guilty Soul can be made to ſuffer under the Wrath of a provoked God! when he comes to be revenged for all his abuſed Mercies, for all the Contempt of his Authority; when he will ſhew forth his Wrath. Oh! fear him, who after he hath killed the Body, hath power to caſt Soul and Body into Hell. We have heard, (as **J. Cooper. Proſpect of the Heavenly Glory, Ch. xi. 8vo. lately printed.one expreſſes it) of ſome who have endured breaking on the Wheel, ripping up of their Bowels, fleaing alive, racking of Joynts, burning of Fleſh, pounding in a Mortar, tearing in pieces with Fleſh-hooks, boyling in Oyl, roaſting on hot fiery Gridirons, &c. And yet all theſe, tho' you ſhould ſuperad… thereto all Diſeaſes, ſuch as the Plague, Stone, Gout, Strangury, or whatever elſe you can name moſt torturing to the Body; together with the moſt Inhumane Cruelties p. 19prodigious Butcheries, executed by the moſt bloody Perſetors upon the Martyrs of Chriſt in any Age, they would all come infinitely ſhort (tho' they were all collected into one extreameſt Torment) of that Wrath, that Horror, that unconceivable Anguiſh which the Damned muſt inevitably ſuffer every Moment, without any Intermiſſion of their Pains, in Helliſh Flames.

What a terrible change muſt Death then make in one that fared deliciouſly every Day, and was cloathed in Purple and fine Linnen (his Winter and Summer Garment,) to be ſtript of all his pleaſant things? To be reduc'd to the greateſt Extremity, as in one Moment to ſink from an Earthly Paradiſe into a Lake of Fire: After ſo much Plenty and Abundance, Luxury and Superfluity, to awake in Flames, to want a drop of Water to cool his Tongue. The Poor Man ſupplicated p. 20in vain for Relief from him a little while ago, but now he begs ſome Relief of the Poor Man. Father Abraham, have Mercy upon me, and ſend Lazarus, that he may dip the tip of his Finger in Water, and cool my Tongue. Son, remember, (ſaith he) that thou in thy Lifetime hadſt thy good things, but Lazarus evil things; but now he is comforted and thou art tormented. What's become of his delicate Wines, and various Diſhes, his rich Ornaments, numerous Attendants, and all the Particulars that went to accommodate his Pomp and Pleaſure, and maintain his Luxurious Living? Now he is dead he lifts up his Eyes in Torment. What a terrible change will it be for one that in this World was Loved, Careſs'd, Reſpected, liv'd in Plenty and Abundance, and wanted nothing to eat, drink, and be merry? What a Change, for ſuch a one to die, and his Soul awake in Torments! p. 21At the very moment that ſhe leaves the Body, to find ſhe's extreamly miſerable, and loſt for ever, ſeparated from all the Good ſhe loved and delighted in, and plung'd into an Abyſs of unſpeakable Miſery.

The Remembrance of good things paſt, will make the Sufferings of Evil to be much more intolerable. There is much of Torment in the remembrance of their paſt Enjoyments and Actions: what they have had, and what they have done, and what they have loſt: To remember how fair they once ſtood for Heaven; but forfeited, neglected and deſpiſed it: The Remembrance of their paſt Opportunities which are gone, will be their Torment: If they could never think of the paſt Mercies of God, or of the Grace, and Love of Chriſt, that called them to Repentance, and offered them Salvation, it would eaſe and mitigate a great part p. 22of their Torment: Whereas they ſhall know, and remember, and think of it; how they were called, adviſed, and warned: But there was ſome Trifle which they preferr'd before Heaven: They ſhall be convinc'd, fully convinc'd, that they deſerve all the Miſeries they ſuffer, and have none to blame but themſelves: That 'tis juſt with God to baniſh them from Heaven, out of the Region of Light and Joy: And this they ſhall reflect upon, to their unſpeakable Anguiſh; for the knowledge of the Soul will be more clear, and lively, and extended, when ſeparated from the Body: And accordingly, the Paſſions of the Soul will be more violent and impetuous. Their Eyes ſhall be opened, and the Vail upon their Hearts removed: Their Sins ſhall be ſet in order before them; and they ſhall know, how much God hates Sin, and what is the Obliquity, Deformity, and Injuſtice p. 23of it: What Oppoſition to the Holineſs of God; and what Ingratitude for all his Mercies, is included in it; with all the other Aggravations of their Guilt; as againſt Knowledge, Convictions, Promiſes, &c. And they ſhall not be able to forget any thing of this; or to free themſelves one moment from ſuch thoughts. They ſhall ſee nothing, and think of nothing but what ſhall afflict them. They ſhall remember for what momentary Pleaſures, they loſt the Joys of Heaven, and are driven from the preſence of the Lord. What plain warnings they once had, but they would not hearken nor conſider. As is accordingly threatned, Iſa. LXV. 12, 13, 14. Becauſe when I called ye did not anſwer, but did evil before mine eyes; Therefore, thus ſaith the Lord God, Behold my Servants ſhall eat and drink, but ye ſhall be hungry and thirſty. Behold my Servants ſhall rejoyce, but ye ſhall be aſhamed. Behold my Servants ſhall p. 24ſing for joy of Heart, but ye ſhall cry for ſorrow of Heart, and ſhall howl for vexation of Spirit.

And in the Extremity of their Sufferings, we read, that they ſhall gnaw their Tongue for pain, and blaſpheme the God of Heaven becauſe of their pains, Rev. xvi. 10, 11. You may judge a little of the Extremity of their Sufferings by what we have heard or ſeen of the Anguiſh of a Diſtreſſed Conſcience, when but a Spark of the Divine Diſpleaſure falls on the Soul: how Confounded and Amazed, how Reſtleſs and Terrify'd are Men in ſuch a Caſe? when they ſhall cry out, Pſalm lxxviii. 6.7, 15, 16, 17. Job xvi. 12, 13, 14.Ps 78:6Ps 78:7Ps 78:15Ps 78:16Ps 78:17Job 16:12Job 16:13Job 16:14Thy Wrath lies hard upon me: thy fierce Wrath goeth over me: While I ſuffer thy Terrors, I am diſtracted, and ready to die. It is not poſſible fully to underſtand, what Fears and Agonies, what Trembling, what Horror, what Deſpair that Man muſt feel within himſelf, who apprehends his Soul is loſt, p. 25or like to be loſt. For the real Belief of the Immortality of the Soul, with ſome awakened Apprehenſions of God's deſerved, threatned Vengeance, when brought home to a Man's own particular caſe, muſt needs diſtreſs him, and fill him with Amazement. What can you ſpeak to him, or what can be done for him, to give him Eaſe, any further than you can give him Hope? 'Tis an Evidence that this is little believed and conſidered, becauſe there are no more who cry out in ſuch Terror and Diſtreſs of Soul. But ſeveral under the ſenſe of one Sin have been perplexed in Conſcience, ſo as to be in Danger of Deſtroying themſelves, and of being ſwallowed up in Deſpair. God can ſet it on with ſuch a ſenſe of Guilt, that ſhall rend the Heart in pieces with the moſt deſperate Rage, and none of the Pleaſures of Senſe, no Muſick, no merry Company, no nor the Spirits of Wine, p. 26ſhall be able to ſtifle the Convictions, or cure the Fears, or ſilence the Reflections of an accuſing Conſcience: Which can make a Man ſo very miſerable, as to wiſh he had never been, or that he might ceaſe to be; or that he might be any other Creature. Nay, ſome have wiſh'd that they were rather in Hell than in their preſent Horror. And if it may be thus for **Mr. Bolton.one Sin: Oh! what reſtleſs Anguiſh? what intolerable Wrath? what gnaſhing of Teeth? what gnawing of Conſcience? what deſpairing Roarings? what horrible Torments may every Impenitent Sinner expect, when the whole black, and bloody Catalogue of all his Sins, ſhall be marſhal'd together at once againſt him, and every one keen'd with as much torturing Fury, as the infinite Anger of Almighty God can put into it, after that he hath with incorrigible Stubbornneſs outſtood the Day of his gracious Viſitation? p. 27If a little Senſe of God's Wrath hath ſuch direful Effects in this World, what will it be, when all his Waves ſhall go over them? Now they may ſip a little drop of the bitter Cup; they may taſte a little of the uppermoſt part of it; and they can't live under this; what will it be in Hell to drink the Dregs of that Cup of Trembling?

You may gueſs ſomewhat by what Francis Spira ſaid in his deſpairing Anguiſh, under the Guilt of his Apoſtaſie. Oh! that I were gone from hence! Oh! that ſome body would let out this weary Soul! Never was Man alive, a Spectacle of ſuch Miſery! I feel God's heavy Anger; it burns like the Torments of Hell within me; and afflicts my Soul with Pains unutterable. Verily Deſperation is Hell it ſelf. — The Damned in Hell, I think, endure not the like Miſery. — He being ſound in his Mind and Memory, he yet p. 28wiſhed to be in the caſe of Cain, or Judas.— Oh, ſaith he, if I could but conceive the leaſt ſpark of Hope in my Breaſt of a better ſtate hereafter, I would not refuſe to bear the moſt heavy wrath of the great God for two thouſand Years, ſo that at length I might get out of miſery— Oh! that God would let looſe his hand upon me! I would ſcorn the threats of the moſt cruel Tyrant, and bear Torments with the moſt invincible Reſolution, and glory in the outward Profeſſion of Chriſt, till I were choakt with the Flame, and my Body burnt to aſhes.

You may have now, a wounded Spirit, and an uneaſie Conſcience, but a plentifull Eſtate, and company of Friends, and many other things to leſſen your burden. The Arrows of the Almighty ſtrike now but one part, and not all: But when all thy Sins ſhall be ſet in order before thee, and God ſhall ſtir p. 29up all his wrath, thy Terrour, Diſtreſs and Anguiſh, without any thing to alleviate or abate it, will be unexpreſſible, and unſupportable.

Secondly, Let us now conſider that both theſe States of Happineſs and Miſery are Ʋnchangeable and Everlaſting. The ſtate of Lazarus in Bleſſedneſs, and of the Rich Man in Torment, were neither of them to be alter'd. There is an unpaſſable Gulf fixt by the Eternal Counſel, and irrevocable Decree of God. That the Damned ſhall never aſcend to Heaven, nor the Bleſſed ever ſink into Hell. The Calamities of the one, and the Felicity of the other ſhall never ceaſe! 'Tis Everlaſting Life; 'tis Everlaſting Deſtruction. The whole Frame of the Chriſtian Religion is built upon this Truth, That Life and Immortality are brought to light by the Goſpel, as to the Bleſſedneſs or p. 30Miſery after Death. We muſt renounce our Chriſtianity, and throw up our Bibles, condemn the Son of God for an Impoſtor, and the Holy Scriptures for a Fable, and all the wiſeſt men that have ever been in the World, as Fools, for believing the Goſpel of Chriſt, if there be not two Eternal States, of Bleſſedneſs or Miſery after Death. Our Lord's account of the proceedings of the Laſt Day, Matt. xxv.Matt 25and the Iſſue of the Final Judgment is expreſs in this matter. And it is called Eternal Judgment, Heb. vi. 2. Not for the continuance of its Adminiſtration, but in regard of the Effects and Conſequences of it: For tho' we know not how long the Day of Judgment will laſt, yet the Execution is to follow, of Eternal Rewards, and Puniſhments.

Firſt, As to the Bleſſedneſs of the Saints. They that would paſs from us to you cannot, ſaith Abraham. p. 31Not that any would chuſe for one hour to be abſent from God in Heaven, if they might; but upon ſuppoſition they would, they cannot. If Abraham had deſired Lazarus, and Lazarus had been willing, yet the Gulf was fixt: Accordingly we read of Everlaſting Life, Joh. vi. 27.40.47, 51, 54, 58. Ch. viii. 51 Ch. xi. 26. Heb. xiii. 14. 2 Cor v. 1. Heb ix. 5. 1 Pet. i. 4. 2 Pet i 11. Rev xxi. 4. 1 Cor. xv. 57.John 6:27John 6:40John 6:47John 6:51John 6:54John 6:58Heb 13:142 Cor 5:1Heb 9:51 Pet 1:42 Pet 1:11Rev 21:41 Cor 15:57Eternal Glory, Eternal Salvation, an Eternal Inheritance that fadeth not away, the Everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt, Everlaſting Habitations, a Continuing City, a Houſe Eternal in the Heavens, Pleaſures at God's Right Hand for ever. And that they that believe on Chriſt ſhall never taſte Death. That they cannot dye, for they are equal to the Angels, who always behold the Face of their Heavenly Father, and abide in the Light of his Countenance. That they ſhall bear the Image of the Heavenly Adam, who ſhould never dye, and by whom at laſt, Death ſhall be ſwallowed up in victory.

p. 32After millions of Years and Ages, the Felicity of the Saints ſhall be as far from ending, as when their Souls were firſt received into Paradiſe. The Infinite Love of God, the Everlaſting Merit of Chriſt, and the Unchangeableneſs of the Covenant of Grace, aſſures us they ſhall be Happy for ever. They ſhall eat of the Tree of Life, in the midſt of the Paradiſe of God; Ro iii. 12.Rom 3:12and be Pillars in the Divine Temple, and go out no more. To live for ever in the Light, and Love, and Joy of Heaven; Oh! what a Thought is that! How may it ſwallow up all our other Thoughts! If one day's Communion with God on Earth, be better than a thouſand elſewhere; what ſhall we think of immediate, Everlaſting Communion with God in Heaven? When we ſhall ſee him as he is, and love him more than we can now think; and that not for a Day or a Week, but for thouſands and millions of Years, p. 33yea for a long and bleſſed Eternity, that will never be over. For it is an Immortal Inheritance, 'tis an Everlaſting Kingdom. We ſhall reign with God, and with the Lamb for ever. We ſhall ſee him, love him, praiſe him, and enjoy him for evermore. What we ſhall ſee and know, will never leſſen in our Eye and Eſteem: What we ſhall love, will never ceaſe to be lovely: What we ſhall praiſe, will always deſerve our praiſe: And what we ſhall enjoy, we ſhall never be weary of enjoying: God ſhall be All in All, to fill every power and capacity of the Soul, that there ſhall be nothing to incline, nor cauſe a change.

It is a little thing, to ſay the Bleſſedneſs and Joy of the Saints ſhall laſt as many Years, as there has been drops of Rain faln from Heaven ſince the beginning of the World: for it ſhall endure as p. 34long as there is a God in Heaven; and He is the ſame who was, and is, and is to come, from Everlaſting, to Everlaſting. Our God ſhall live for ever: Our Saviour will never die; and we ſhall live for ever, in his light, and love, and likeneſs; Bleſſedneſs and Eternity ſhall be united. How great a thing is this, to ſay my God and Saviour, and for ever mine? Eternal Life is all the World in one word, and more than ten thouſand Worlds. To be ever with the Lord; to have an immovable Happineſs in the preſence of the ever-living God; To ſay, my Portion is ſure, and can never be loſt. It is mine for ever; what a glory is this! Now I may loſe my Health, or Credit, or Friends, or Life; but the Gift of God by Jeſus Chriſt is Eternal Life. Nothing ſhall ever ſeparate us from the Love of God in Chriſt. This is the very Spirit of p. 35Heaven, the Crown of the Bleſſedneſs of the Saints: To be for ever the objects of his Infinite Love; to enjoy a Felicity that ſhall never decay, or be diminiſhed; never be forfeited, or loſt. It will rather always encreaſe; for we cannot poſſibly know God all at once: New Beauties will ſtill diſcover themſelves in an Infinite Object; and therefore we ſhall love him more and more, by knowing him more; and ſo our Joy will continue and encreaſe, without fear, or danger of a period: But we ſhall know, and love, and rejoyce more and more, without end. Oh! how imperfectly do our weak and ſhallow Thoughts conceive of this Bleſſed Eternity! To be Bleſſed with the Lord in Glory, and never dye: To rejoyce with Joy unſpeakable, and ever to rejoyce: To live for ever belov'd of God, and to be joyfull and happy in p. 36his Love for ever: Oh! what Hearts have we, that can admit the hopes of this, without a Tranſſport? without deſpiſing all thoſe things that people call Great upon Earth, but are ended with us in a dying hour?**See more on this Head, Reflections on Time and Eternity. Sect. xx.

Secondly, The Gulf is fixt, as to the Miſery and Torment of the Wicked. They have no Expectation of Releaſe; Eternal and Everlaſting are joyn'd with the Torments of Hell, as well as with the Bleſſedneſs of Heaven. Theſe ſhall go away into Everlaſting Puniſhment. Though their Bodies be held Priſoners in the Grave till the Reſurrection, their Souls are in miſery, waiting for their final doom. And at the laſt day of the World, they ſhall be found in the ſame ſtate, as at the day of p. 37Death, and then be puniſh'd with Everlaſting Deſtruction. The terrible Sentence is, Depart ye curſed into everlaſting Fire. This is the acknowledged Doctrin of the Chriſtian Church in all Ages, and moſt expreſsly aſſerted in the Holy Scriptures. We read of a Worm that never dies, of a Fire that ſhall never be quenched, Everlaſting Puniſhment, Eternal Damnation, Everlaſting Deſtruction; the Blackneſs of Darkneſs for ever; a Lake that burns with Fire and Brimſtone, where they ſhall be tormented Day and Night for ever and ever, and where the ſmoke of their Torment aſcendeth up for ever and ever. This Doctrin is very cunningly undermin'd by ſome, upon the account of their corrupt Principles; and boldly deny'd by others, for the ſake of their ill Practices.

The Adverſaries of the Divinity and Satisfaction of Chriſt p. 38would have the Puniſhment of the Wicked at the Day of Judgment, to conſiſt in **Ignis Eternus in Sacris Literis vocatur, non is, in quo res ei injecta aeternum uritur, nec unquam conſumitur; ſed qui ita rem exurit ac conſumit, ut illa in Aeternum non reſtituatur in integram; vel qui tam diu ardet, donee res illa planè & in totum comburatur, ut ex eâ nihil prorſus remaneas Ita Eſai. 66. ultimo. Dicitur de occiſis quod vermis eorum non morietur: nimirum ſicut vermis, qui in cadavere alique naſcitur, tamdi… vivit, nec moritur donec cadaver fuerit prorſus abſumptum. Vide Marc. 9.44. Videtur haec locutio ſumpta ex Eſai. 34.9, 10. ubi Propheta divina judicia Idumaeis interminatur. Mutabuntur torrentes ejus in picem, & terra ejus in Sulphur, eritque Terra ejus pro Pice ardente, noctu & interdiu non extinguetur: in ſeculum aſcendet Fumus ejus. Crellii Comment. in Mat. 18. v. 8. & Comment. in 1 Cor. 15. Ut vero Deus in omnibus juſtitiae tenax eſt, ita hic quoque ſuper neminem extendet panam meritis …jus majorem. Nullà autem poſſunt eſſe peccata …am gravia, quae ſ…mpiternis cruciatibus poſſent aequart. Wolzogenius in Matth. 25. v. …6. See more Paſſiges of this kind in Biſhop Pearſon on the Creed, Art. XII. and Dr. Edward… of the Socinian Creed, 8vo. Chap V.Isa 66Mark 9:44Isa 34:9Isa 34:10Matt 18:81 Cor 15Matt 25:6Annihilation, a total and eternal Diſſolution of their Perſons; that they ſhall be eternally deſtroyed, and conſumed, ſo as to exiſt no more. p. 39Whereas the Scriptures ſets forth the Miſery of Sinners in the next World, under ſuch Expreſſions as plainly denote the Exiſtence of the Sufferers. Would any one deſcribe Annihilation, by being plung'd into a Lake of Fire and Brimſtone; where they ſhall have no Reſt Day nor Night for ever? The word Perdition, Deſtruction, Death, us'd for the Sufferings of the Wicked in another World, do manifeſtly import extreme Miſery, and not Annihilation. God is ſaid to deſtroy Nations, when he brings great Calamities upon them. An Oppreſſour may deſtroy many Perſons and Families, and yet is not ſuppoſed to Annihilate them. The Prodigal is ſaid to periſh for Hunger, tho' he were yet alive. So for the Expreſſion of loſing the Soul; for a Man to loſe his Soul, is to periſh eternally in the other World, in our Saviour's ſenſe of that Expreſſion; p. 40Matt. XVI. 26. What ſhall it profit a Man to gain the World, and loſe his Soul? The word we render loſe, ſignifies to have a Mulct inflicted on him: to loſe it in a way of Puniſhment, to be puniſh'd in his Soul: And 'tis brought in as an Argument, why a Man ſhould not fear Temporal Death; but lay down his Life, when our Saviour calls him to it: Becauſe if he ſhould ſave his Life, and yet loſe his Soul, as to the other World, though he gain'd as much as can be ſuppos'd of this World; He would be a miſerable Creature, and make a fooliſh Bargain. To underſtand the loſing of the Soul, only of a Temporal Death, would be to deſtroy the Argument which our Lord brings it for: yea it would be a Reaſon againſt their doing that, which in the foregoing Verſe he tells them they ought to do, even lay down their Lives for him.

p. 41As to the Expreſſions, The Wrath of God abideth on him, Joh. iii. 36.John 3:36and he ſhall not ſee Life, which are likewiſe objected; I would ask, How can the Wrath of God be executed, ſo as to abide on One who hath no Exiſtence, but is Annihilated? Their abiding under Wrath, doth not deny, but ſuppoſe their Exiſtence, and Continuance in Being. So of that Expreſſion, Matth. iii. 12.Matt 3:12the Chaff ſhall be burnt up with unquenchable Fire: for if the burning this Chaff be to conſume and annihilate it, why is it by a Fire that cannot be quenched? when it has done its work, it ſhould be put out.

Beſides, To ſuppoſe the Wicked ſhall be Annihilated at the Day of Judgment, is to equal all Sinners, as to any Puniſhment after the Day of Judgment, for one Man cannot be more Annihilated than another. Whereas the Scripture is expreſs, That it ſhall be p. 42more tolerable in the Day of Judgment, for ſome, than for others. Yea this would infer a very unjuſt Inequality of Puniſhment: for then the caſe of thoſe who died in their Sins at the beginning of the World, would be very hard in compariſon of ſuch as died towards the end of it. Suppoſe one died the laſt year, or month, before Chriſt's Coming, and another that died in his Sins before the Flood; the former, (I ſuppoſe the greater Criminal,) would come to an end of his Sufferings in a very ſhort time; whereas the other, (and ſuppoſe a leſs Offender,) who died in the beginning of the World, has been ſuffering the Wrath of God for ſome thouſands of Years. If the Damnation of the Wicked at the Day of Judgment be Annihilation, what account can be given of this Inequality of Puniſhment?

p. 43But the Endleſs Miſery of the Wicked in another World, is poſitively affirmed by our Saviour no leſs than five times in ſix Verſes of one Chapter; Mark IX. 43-48. and in many other places. Not only is the Fire ſaid to be Everlaſting, where they ſhall be tormented; and ſo Abſolutely Everlaſting, as never to be quenched: But ſo certain that it ſhall never be quenched, that the Smoke thereof ſhall aſcend for ever and ever. The Sentence of their Condemnation will never be reverſt: Their Condition is never to be alter'd; but their Torments will be endleſs, and their Miſery eternal.

If you believe the Holy Scriptures, and the Goſpel-Revelation concerning the Deſign of Chriſt's Coming into the World to ſave Sinners from future Wrath, you will leſs wonder, that they, who deny the Divinity of Chriſt, ſhould p. 44endeavour to put out the Fire of Hell, and make the Eternal Damnation of Sinners a meer Fiction. For what need of the Son of God to come from Heaven, and take our Nature, and dye for our Sins, to deliver us from Wrath to come; if there be no ſuch Wrath to come after the Day of Judgment? There is reaſon to fear, that many who hearken to the Socinian Principles, as to Chriſt's Deity and Satisfaction, little know the tendency of their Doctrine. For what can the ſcoffing Atheiſt deſire more, than to loſe his Being for ever; ſince an happy one in another World, he does not expect? If the profeſſed Belief of what the Scriptures ſo plainly ſpeak, concerning the Torments of Hell, hath no more Influence to reſtrain men from Sin; but the World be ſtill ſo bad, how much worſe would it be, if there were nothing at all of this to be fear'd? p. 45'Tis manifeſt that the Providence of God in all Ages, has made uſe of this Doctrine to preſerve Humane Society from ruine, by outragious Wickedneſs. And therefore they that would take away this Fence, and deliver Mankind from theſe Fears, as groundleſs and unreaſonable, do moſt effectually ſerve the Deſign of the Devil, to promote Senſuality and Licentiouſneſs, and turn ſerious Religion out of the World. For 'tis found by Experience, that the Promiſe of the Heavenly Felicity does not ſo much affect us, as threatned Damnation. 'Tis to eſcape the Latter, men are brought to conſider the Certainty and Greatneſs of the Former: And it is one of the great Motives made uſe of in the Goſpel to reſtrain Men from Wickedneſs, and awaken them to give all Diligence to work out their own Salvation; but if they were once ſet free p. 46from the Fear, and Belief of Eternal Puniſhments, one of the moſt powerfull Reſtraints from Sin▪ and Motives to Religion is Remov'd.

But there are Others who oppoſe this Doctrine, becauſe a Vicious Life hath made it their Intereſt to do ſo. They deſire to follow their Pleaſures without being diſturbed by any ſuch Fear, and ſo would fain perſwade themſelves, that there will be no ſuch Everlaſting Hell hereafter: Nay, there be many who have made bold with Conſcience, and contracted ſuch Guilt, that if the Holy Scripture be true, they muſt be undone in another World: And are forc'd to flee to Infidelity, or Socinianiſm, as a Refuge after Shipwrack; to make themſelves eaſie, or at leaſt to leſſen their Fears, when they think of dying. And who doth not know what a Byaſs upon Men's Underſtandings, p. 47Intereſt, and Inclination will caſt? How eaſily do we believe what we deſire ſhould be true? and how hardly are we perſwaded of the Truth of that, which in its Conſequences ſpeaks Terror to our own Caſe? But whatever ſhifts any ſuch may make for a little while, to keep Conſcience quiet, they will find e're long to their Eternal Sorrow, all their little Cavils and Objections anſwered, if they will not now conſider things in order to their Conviction.

Did they better know the Evil of Sin, and the Infinite Majeſty and Glory, Purity and Juſtice, Authority, and Soveraignty of GOD, who is Deſpiſed, Affronted, and Diſobeyed by Sinners; they would ſooner underſtand the weakneſs of their Pleas againſt the Chriſtian Faith. They would not lay ſo much ſtreſs on what they pretend; That they p. 48would not ſerve any of their Enemies in ſuch a manner, if it were in their Power: They ſay they would not puniſh any Injuries and Affronts againſt them, at that Rate, as we ſuppoſe God threatens to do. No, ſurely they ought not: For what is an Offence, Affront, and Injury againſt a Weak, Periſhing, Sinful Worm, compar'd with Obſtinate and continued Contempt of GOD? The Glorious and Eternal Majeſty of Heaven and Earth? Have you any ſuch Dominion and Soveraignty over your Enemies? Any ſuch Propriety in them, and Right to their Obedience? Can you Challenge that from them, which God may Demand of us? Have you ever obliged them with any ſuch Benefits, as he hath loaded us withall? It is from ſlight Thoughts of the Evil of Sin, againſt the Holy Ever-Bleſſed GOD that makes us think p. 49it hard for GOD to puniſh finally Obſtinate Rebels, with Everlaſting Wrath. We ſhould rather be Thankfull that he hath ſo faithfully warn'd us of it, and bid us to fear him, who is able to caſt Body and Soul into Hell. And by how much the more terrible and ſevere ſuch threatned Puniſhment is, ſo much the kinder is GOD to give ſuch repeated warning of it; and ſo much the more Inexcuſable are Sinners, that will not conſider it, and lay it to Heart.

'Tis from Ignorance of GOD, and how much he is above us, that they dare talk ſo boldly of Divine Juſtice, and Goodneſs: And declare that the Everlaſting Puniſhment of the Wicked is inconſiſtent with either, or both. GOD knows better than we, what it is to be Juſt; and what is Conſiſtent with his Goodneſs and Mercy. His Word is expreſs and plain p. 50concerning the State of Sinners, when the Day of Mercy is ended. The meaſure of Puniſhment with reſpect to Crimes, is not to be taken alway from the Quality and Degree of the Offence, much leſs from the Time and Duration of it, but from the Ends and Reaſons of Government, to deter men from the Breach of the Law. The greateſt Sins may often be committed in a ſhort ſpace of Time, as Murder. So that to argue from the Diſproportion between Temporary Sins, and Eternal Puniſhment, will not conclude againſt the Juſtice of GOD. Can we think, that God would threaten Sinners with a Puniſhment, he could not inflict without Injuſtice? Cannot GOD be Juſt, and Good, and Merciful, except he ſave the Wilful and Diſobedient, who continue to deſpiſe the Offers of his Grace, and perſiſt in their Contempt and Rebellion to p. 51the very laſt? Hath he not told us, how far his Mercy ſhall reach? Thouſands of Holy Souls ſhall know to their Eternal Comfort, that GOD is infinitely Good, tho' he render Vengeance on them, that ſlighted his Mercy, and died without Repentance? They had a time of tryal: Mercy was offered them: They were entreated to accept it: GOD waited with much Long-ſuffering and Patience; and often renewed his Calls, and Warnings, and Invitations, to perſwade them to flee from Wrath to come: But they would not accept his Mercy in time.

If they plead that the endleſs Puniſhment of Sinners doth not anſwer the proper Ends, and Deſign of Puniſhment, viz. to reform the Sinner, or to admoniſh, and warn others againſt the like Offence. It muſt be conſidered, That this is not all the End and p. 52Deſign of Puniſhment: But that when God hath declared his Will to puniſh, one great End of that Puniſhment, is to vindicate his Honour as Governour of the World, that is injured and affronted by the Sins of Men: And there's a great deal of difference between the Ends of Puniſhment in this Life, which very much reſpect the Community, and thoſe in another World. And yet even here, God as the Governour of the World, may vindicate the Rites of his Honour and Soveraignty, by inflicting Puniſhment: But in the next Life, they who are puniſhed are Obſtinate Offenders, that would not take warning, or be reclaim'd by all the Mercies and Judgments of God, either as to others, or themſelves.

Moreover ſuppoſing the Immortality of the Soul; and the remaining Wickedneſs and Impenitence of Sinners; (and Death p. 53will not change the ill Temper and Diſpoſition of Men's Minds, but they that were filthy and unholy will be ſtill ſo, as well as they that were Unrighteous and Unjuſtify'd.) A ſinful Soul, if it be Immortal, muſt needs be unchangeably miſerable. He will never Repent; there is no promiſe of Mercy to encourage it: And therefore, if he ſhall never die, he muſt be miſerable for ever. And what reaſon is there to expect, that God ſhould Annihilate thoſe that are incurably Wicked? eſpecially when he has ſo expreſsly declared the contrary, Matt. xxv. ult.Matt 25and in the ſame Terms expreſs'd the Duration of the Puniſhment of the Wicked, as the Everlaſting Life, and Happineſs of the Righteous. Of the many that ſleep in the Duſt, ſome ſhall awake and ariſe to Everlaſting Life, and others to Shame, and Everlaſting Contempt. Dan. xii 2.Dan 12:2There cannot be Perpetual p. 54Shame, and Everlaſting Contempt, without the Everlaſting Exiſtence of the Perſons. How can they continue for ever under Shame and Contempt, unleſs they continue in their Being?

Let us therefore urge this upon our Minds and Hearts, as what we ought to believe, and ſeriouſly conſider, and therefore inſtead of replying againſt God, whoſe Terrors ſhould make us afraid, and whoſe Truth endures for ever, let us think of it in time, and put the Queſtions to our ſelves, we often meet with in the Scripture, which can never be anſwered. Who can ſtand before him, when he is angry? Can thy Hands be ſtrong, or thy Heart endure, when he ſhall execute Vengeance? Who can dwell with a Devouring Fire? Who can dwell with Everlaſting Burnings? Can You, or You? You, who have lived in Eaſe and Pleaſure all your Days; p. 55and by a ſharp fit of Pain but for one half Hour, would groan as if your Hearts would break; could you abide Everlaſting Fire? An Everlaſting Toothach, Stone, or Cholick, or a much leſs Pain, but ſuppos'd Endleſs, is inſupportable, what then is Hell! However you may ask another Queſtion, which, bleſſed be God, may be Reſolv'd, and that is, What ſhall we do to be ſaved? How ſhall we eſcape this Intolerable and Everlaſting Wrath? And this brings me to the Application, by Inferences of Truth and Duty.

Firſt, 'Tis then obvious, that Now or Never is the ſeaſon to prepare for Eternity, ſeeing both States are unchangeable after Death. The Gulf will then be fix'd, there is no Poſſibility for Repentance, or hope of Pardon beyond the Grave; 'twill be in vain to cry with the Fooliſh Virgins, p. 56Lord open to us, when the Door is ſhut. Now you are encouraged to pray for Mercy, earneſtly invited, and entreated to work out your own Salvation; and warn'd of your Danger: Now is your time to hearken to good Counſel. Many of you have miſpent a great part of your Life paſt; you ſhall not live it over again: You are not certain of the Future: You may be in an Unchangeable State e're you are aware; ſo that to defer it one Week or Day longer, may be your undoing. You have now a Promiſe of Forgiveneſs, if you Repent, and the Hopes of God's Grace, if you ſeek it. You have yet an Opportunity to make Peace with God: This is your accepted time, and Day of Salvation: The Door of Mercy, and of Hope is yet open, but e're long it will be ſhut, and your State Immutable. Whatever is to be done in p. 57Preparation for Eternity muſt be Now or Never. Now quickly or it will be too late; now preſently, and without Delay, or it may be too late. Is he not a bold Man that will venture to deferr, if he believes both States after Death to be Endleſs and Unchangeable? How can he be ſatisfy'd to live in ſuch a ſtate, wherein he is as near to Hell, as he is to Death? You have reaſon to be Thankful, that when others have been ſnatch'd away in their Impenitence; Others, it may be, of your Companions, and poſſibly leſſer Sinners than you; that you are yet ſpar'd. You muſt think him to be a miſerable Man, who when he dies, ſhall be miſerable to all Eternity: And can you think him Wiſe, who will careleſly put it to the venture, and will not beſtirr himſelf to prevent it? Now you have, beſides the Call of God's Word, and Providence, p. 58many Helps by Friends and Miniſters ready to aſſiſt you, and the Spirit of God has not yet forſaken you; but if ye will ſhut your Eyes, and ſtop your Ears, and harden your Hearts, and are reſolv'd to go on; Remember you are faithfully, and plainly warned.

Secondly, How valuable a Talent then is our Time? How great a Sin is Idleneſs, and the miſpenſe of Precious, Irrecoverable Time, on which depends our Eternal Happineſs or Miſery? What have we our Time given us for, but to provide for our Eternal State? If HEAVEN and HELL be great Realities, and no ſuch Inſignificant Words as Infidels would make them; If Endleſs Joy, or Miſery be the Conſequent of Improving, or Miſpending our Time, how ought we to value it? Within the compaſs of this little, uncertain Time, muſt the great Queſtion p. 59be decided, where we ſhall have our Portion for ever. Doubtleſs God hath given every Man, ſufficient Work in this World for all his Time: And he that is unfit to die, or uncertain of Salvation, hath Work enough to do; and ſhould be aſhamed to live, as if he knew not what to do with his Time. Very few conſider, that of all their Prodigalities, this of their Time is the moſt impoſſible to be Redeem'd. And what they would give, when they come to die, for a little of that Time, that they Now are at a loſs how to throw away. If any of thoſe who have left this World might have a Time of Tryal again, what different Apprehenſions would they have of the value of it. But whether we Believe it or no, Redeem it, or Miſpend it; it is not long, e're we ſhall know and find, how much our preſent Time is worth.

p. 60How many young Gentlemen, and Others, live an Idle, Senſual Life, and ſo in a Continual Courſe of Sin, againſt the Univerſal Law of God, with the forfeiture of his Protection, and their Daily Bread? As if they had no Buſineſs in this World to mind, but Recreation and Pleaſure? No God to ſerve, no Soul to ſave, or Eternity to provide for? They conſider not, that it is not only Whoremongers, and Idolaters, and Drunkards, and Notorious Criminals, Matt. xxv. 13. Chap. xii. 22.Matt 25:13but the Slothful and Ʋnprofitable Servant, that ſhall be bound Hand and Foot, and caſt into outer Darkneſs, where ſhall be weeping and wailing, and gnaſhing of Teeth.

A Life of Idleneſs is contrary to the great Ends of God, both in Creation and Redemption; for every Man is to honour God in the World, and do all the Good he can to others: To provide for p. 61his own Salvation, and promote the Welfare of Humane Society; which can never be done by an Idle Life. And Chriſtians are under ſpecial Obligation to be a peculiar People, zealous of good Works. Let any Man be as frugal of his Time as he can, and he will find himſelf advanc'd in Years, before he hath got a Competent Fitneſs for the Place and Station the Providence of God has put him in; and it may be will arrive to Old Age (if he do not die ſooner,) before he hath liv'd to any ſuch valuable Purpoſe, as by that time he will wiſh he had done.

I ſpeak not againſt all Diverſions, and Recreations, which, within the Bounds of Moderation, are needful to keep the Body and the Mind in a due Temper for Service: But too many make that a Buſineſs, which ſhould be only a Diverſion, and turn Recreation p. 62into a Calling; by employing their whole Time in it, which is neither becoming them, as Men, or as Chriſtians. And as to Sports and Paſtimes in general, the beſt of them come ſo near to Idleneſs, and the worſt of them to Vice, that as the Latter ſhould have no part, the Other ſhould have but a ſmall Proportion of our Time, only as our Health, and fitneſs for Buſineſs does require. For when we come to leave the World, we ſhall think otherwiſe of the value of our Haſty Time, than now we do. Then you will bitterly lament the many precious Hours you ſpent in Vanity; ſaying, Oh that they might be recall'd! Oh that the Opportunities of Mercy, and the Invitations of Grace that once I had, might be made me again! Oh that God would try me a little longer! How ſtrictly and ſeriouſly would I employ my Time in p. 63Preparation for Eternity? even that Time, that I was wont to ſpend in Idleneſs and Folly, in Vain Company, and Senſual Mirth; in Chaffering for the World, or making Proviſion for the Fleſh, to fulfill the Luſts thereof! But it may be then too Late.

Thirdly, How Awful a thing is it, and of how great Conſequence muſt it be, for any Man to die, and leave this World? Eſpecially with what Dread ſhould we admit the Conſideration, of the Change by Death of one that dies in his Sins? The Apprehenſion and Thought of Death, with one of theſe two Conſequences, muſt make this Change more Affecting, Solemn, and Serious to every Conſidering Perſon, than commonly it is. We hear of the Death of many; we follow ſeveral of our Friends and Acquaintance p. 64to the Grave, One after Another; we talk of it in common Converſation, Such a Man is Dead; ſuch a Woman is Dead; ſuch a Relation, ſuch a Friend is Dead; but we do it oftentimes ſo ſlightly and careleſly, as if there were no more in it, than that Such and Such were gone a few Days Journey into a Neighbouring County; or at moſt, gone beyond Sea for a few Months: But 'tis a great thing to Die, 'tis an awful thing to be Dead: Becauſe the Soul muſt be ſaved or loſt for ever. Such a one is Dead. O Sirs! what is that to ſay? What do ye mean by ſuch words? Why, the Soul of ſuch a Friend or Acquaintance of mine, is gone to Heaven or Hell. He or She, whom we lately convers'd with, is now unſpeakably Bleſſed, or intolerably Miſerable, and ſhall be ſo to all Eternity, according to what their State and Condition p. 65was, when they left this World. If we miſcarry in this great Affair, and don't Die well, do not die the Death of the Righteous, we are loſt for ever. Death will determine our Everlaſting State. It is the way of all Living; the way of all the Earth: But it hath two Turnings, the one on the Righthand to Everlaſting Joy and Bleſſedneſs; the other on the Left, to Everlaſting Sorrow and Deſtruction. How Serious and Important a thing then is it, for any of us, for every of us to die, if we believe the Everlaſting World, and the Conſequence of Dying!

When a Man comes to die, and is apprehenſive of his Eternal State, then he cries out, Oh Fool, and Wretch that I have been, to trifle away my precious Time; to forfeit all my Hopes of Heaven, by forgetting, or contradicting the End p. 66of Life! How madly have I ſpent my Days, without looking to the Endleſs World! where is now the Gain and Pleaſure of all my paſt Folly? What fruit have I of thoſe things, which I am now aſham'd to review, and am going to anſwer for? O that I I had liv'd in a Wilderneſs, or in Rags and Beggery, and never ſeen the Face of thoſe Companions, by whom I have been enſnar'd, ſeduc'd, and ruin'd! Oh that God would ſpare me a little longer!

How differently do the ſame Truths reliſh? What other Apprehenſions doth the view of Death give us? You may not be able upon a Bed of Sickneſs, to ſtifle or lay aſide thoſe Reflections on Religion, and another World, which now we would urge you to admit. Your Thoughts are now diverted by fond Imaginations p. 67and Conceits, by falſe Principles and fooliſh Hopes, by ſenſual Delights and Recreations, by Carnal Mirth and ill-grounded Peace, and enſnaring Company: But all theſe will then have left you, to dwell alone with your Pain and your Conſcience. But how much worſe will HELL be, than a Sick-bed. You may have many things to alleviate, relieve, or aſſiſt you in this World; but Oh the Change that Death will make!

The Careleſs and Secure, who now fear not the Wrath of God, dread not his Diſpleaſure, value not his Favour, matter not whether he be their Friend or Enemy; who are Stout-hearted, and far from Righteouſneſs, and under the Power of horrible Preſumption, without thoughts of an After-Reckoning, and an Eternal State; who never ſay, Where is God my Maker? but live in a Contemptuous p. 68Forgetfulneſs of him; yet when they die, their Souls return to him, they fall into his Hands. They muſt awake, and know God, and Themſelves. They ſhall preſently have their Eyes open, and not be kept in Quiet by Ignorance, and Forgetfulneſs as now; but recollect all their paſt Sins, with their Aggravations: Remember their paſt Mercies, with their Miſ-improvement; their paſt Seaſons and Opportunities of Grace, which they have loſt: They ſhall bitterly accuſe, charge, ſhame, and condemn themſelves, under the actual Wrath of God, for the preſent; with fearful Expectations of compleat and endleſs Miſery, after the final Sentence of the laſt, great Aſſize. How much better had it been for ſuch they had never been born than thus to die, and fall into the Hands of Divine Juſtice? Better they had never liv'd in this p. 69World. They ſhall then think ſo, and wiſh ſo; wiſh they had never been born to ſee the Light; or that they had expir'd, as ſoon as they began to breath; and had their Names enter'd into the Bills of Mortality, as ſoon as they came into the World.

Such Thoughts as theſe would rectify our Judgments, cure our Vanity, and help us to overcome the World, and mortify the Fleſh; and fortify us with Strength to reſiſt Temptation, and excite us in earneſt to provide for Eternity. But how few will be perſwaded to admit ſuch Thoughts! Men like not to be jogg'd, to be awak'd; they are ready to quarrel with us, for diſturbing them; they are angry we will not let them alone, to ſleep the ſleep of Death, till they awake in the Flames of Hell: And then with what an Accent of Sorrow, will it be ſaid? Lo! Pſal. lii. 7.Ps 52:7this is the Man, who made not God his p. 70Strength! Lo! this is the Man. This is the miſerable, deceiv'd Man, that was ſo wiſe in his own Eyes, ſo obſtinate in his own Way, who would not be advis'd, and he hath not now a Word to excuſe himſelf, nor a Friend to ſpeak for him, nor a drop of Water to quench his Thirſt, or cool his Tongue.

I know very well, ſome Subjects may be helpt by choſen Words, by Figures of Rhetorick, and Affecting Eloquence: But there are Others, too great for Words: And this is one, Of the Ʋnchangeable State of Mankind in another World. The Thing it ſelf, the Change that Death will make, exceeds all our weak Idea's. No Human Language can expreſs the thouſandth part of the Reality of the Matter: As when we ſpeak of the Bleſſed GOD, and his Perfections, his Love, or his Wrath; ſo of the Bleſſedneſs of the p. 71Saints; and the Intolerable Agonies of the Devils and Damned Spirits; the Subject is too big for our Scanty Words: We can find out none that will fully expreſs the thing **Mr. Blackall, of the Sufficiency of Scripture Motives. 2d Sermon of Mr. Boyle's Lecture for the Year 1700.: For what Tongue can utter, or Heart conceive the horrible State of ſuch a forlorn Creature? depriv'd at Death of all Earthly Comforts, and ſeparated for ever from the Joy and Glory, the Light and Comfort of God's Bleſſed Preſence, and the Felicity of the Saints; depriv'd of all Good that others enjoy, and he was once capable of; and never to ſee the Face of God, but fall under his Vengeance, without any Alloy of Comfort, or Hope to mitigate his Sufferings: Not only baniſhed from Heaven, but ſent accurſed p. 72into Everlaſting Fire, with the Devils. No wonder if there be horrible Lamentations, doleful Cries and Screetches, deſpairing Rage and Fury, when ſuch are made ſenſible of their Folly, and of their Miſery; ſenſible of what they have loſt, and of what they begin to ſuffer, and muſt for ever ſuffer without Intermiſſion or End: All the Pains and Miſeries, and Torments, that any of Mankind, or all of them put together, in all Ages and Generations of the World, did ever endure here upon Earth, if all were join'd and united, for one Man to ſuffer, will be infinitely leſs than the Puniſhment of every Impenitent Sinner after Death. Let us ſay all we can, and heap up Superlative upon Superlative, we muſt ſpeak Defectively of the Miſery of loſt Souls. Let us enlarge our preſent Thoughts never ſo much about p. 73it, there's ſtill a great deal more and worſe, than we can imagine, or fear. The beſt Orator upon Earth, yea the higeſt Angel in Heaven cannot deſcribe it.

What a diſmal Spectacle then is it, to ſee an Impenitent Wicked Creature, upon a Bed of Sickneſs, without any Concern about his Everlaſting State? gaſping for Breath, unable to live, ready to paſs into another World, under the Guilt of all his Sins, and ſo under the Condemnation and Curſe of God? The Devils then wait for their Prey; what a Miſerable Portion muſt ſuch a Man have, before his Body be Buried, or put in a Coffin? He paſſes into another World, where is neither Wine, nor Women, nor Sports, nor Pleaſures, nor Friend, nor Comforter; but falls under the Wrath of God, Remedileſs, Inſupportable Wrath: when but a p. 74little before, it may be, he had Hopes of Heaven. And certainly, of all the lamentable Surprizes that Humane Nature is capable of, there is none ſo terrible, as that of the Death of a Preſuming, Deceiv'd Sinner; who is confident of the Favour of God, that he is in the way to Salvation, and ſhall go to Heaven: For ſuch a One, one Moment after Death, to be ſeiz'd by the Devil, and carry'd into the place of Torment. Oh diſmal Thought! to have the Confidence of a whole Life broken in pieces in one Moment! How terrible to be found at Death, under the Wrath of God, when they would never believe it, nor conſider it, till too late! You can now Read or Hear a Sermon of an **See more of this. Serious Reflections on Time and Eternity. Sect. xix.Everlaſting Hell, and of the Miſery of p. 75a Loſt Soul, as one can bear a terrible Deſcription of a Shipwrack, who never was at Sea; but it will be quite another thing, if when you expect to be ſav'd, you drop into Hell.

O look into the other World! make the Suppoſition of your own Death, and what is like to follow! Admit the ſerious Thoughts of it for a few Moments: Retire ſometimes on purpoſe for this. But with how few can we prevail for ſo much as this? You will not be perſwaded to it, leſt it ſpoil your Mirth, damp your Pleaſure, make you Melancholly, and Sorrowful; but if you die in Sin, there will be nothing but Sorrow after Death. And in your preſent Caſe, I may ſay, As the Lord lives, and as thy Soul lives, there's but a Step between thee and Death; between thee and Intollerable, Endleſs Wrath. Now if you are p. 76a little awaken'd by a ſerious Sermon, Book, or Providence, and Conſcience begins to trouble you, and make you uneaſie, you have many things to divert and quiet it; but hereafter there will be nothing of all this. How little is this believed by ſuch as talk with a ſeeming Bravery, of laying violent Hands upon Themſelves: And in caſe of extream Pain, or any great Diſappointment, to put an end to their own Lives, to diſpatch themſelves, and die by their own Hands. Is not this to proceed without the Leave of the great Governour of the World, whoſe Propriety they deſtroy, and againſt whoſe Providence they Rebel, by ſuch an Act **That it is unlawful according to Natural Principles: See Mr. Adams's Eſſay concerning Self Murther. 8vo. newly printed.? But if there be a Heaven or Hell to follow Death, which the p. 77greateſt part of Mankind in all Ages, (at leaſt of all Chriſtians ten thouſand to one) have believed, how hazardous and deſtructive is their Folly?

Fourthly, We may hence take our Meaſures of Wiſdom and Folly, according to Mens Conduct and Care with reference to the other World, and the two Eternal States of Mankind. One would wonder how things of ſo great Moment ſhould be forgotten, and not alwaies in our Minds. Would it not be ſtrange **Dr. Spurſtow. Medit. xliii. Upon Time and Eternity. 8vo., if a Man who was to be judg'd to morrow, and receive the Sentence, either of a Cruel Death, or of a Rich and Honourable Eſtate, ſhould not keep in mind the Buſineſs of the next approaching Day, without tying a ſcarlet p. 78thread on his Finger, to mind him? Is it not ſtrange, that the Infinitely greater things, of Eternal Life or Death, ſhould not be remembred, and thought of, when we know not what a Day may bring forth? Will not the Folly be Inexcuſable, as well as the Puniſhment of Sinners Dreadfull, who ſhall feel Everlaſtingly, what they would not be perſwaded to fear. Suppoſe a Man, much deſirous of Sleep, and in his perfect Mind, ſhould have an Offer made, of one Nights ſweet Reſt, on condition to be puniſht an hundred years for it; would he accept of Sleep on ſuch terms? And do not they far worſe, and make a more fooliſh Choice, who for the ſhort Pleaſures of Sin, will loſe Eternal Life, and hazard the enduring of Endleſs Miſery! What is it that makes our Cares and Fears ſo Prepoſterous? That we are afraid of a little p. 79Suffering here, and not of Hell? That we are Anxious about to morrow, and Thoughtleſs of Eternity? That we dread the Lightning, and ſlight the Thunderbolt?

What Name can be given to that Folly, for a Man to own his Soul may be loſt for ever, and yet take no Care to ſave it? To believe an Everlaſting Heaven, and yet be at no Pains to obtain it? To own the Horror of God's Eternal Wrath for Impenitent Sinners, and yet Live and Die without Repentance? Theſe are Extravagancies beyond common Madneſs, and of more Dangerous Conſequence. What will become of that Man's Wiſdom, who is not Wiſe enough to prevent Eternal Miſery? Who liv'd with ſome tolerable Reputation, as a Wiſe Man in this World; and yet ſo Dies, as to call himſelf Fool for ever, and ſuffer to all Eternity the Effects of his Folly.

p. 80Can the World, and all that I ſhall gain of it, ſave me from Wrath to come? Bring me off when I appear before the Barr of Chriſt? Prevent the Sentence of Condemnation? or Releaſe me from the Pit of Hell, if I am once ſent there? Or will it be any Refreſhment in the place of Torment, to think what a brave Figure I made on Earth? How many Hundreds a Year I had; How Large, and Beautifull, Pleaſant, and Convenient a Dwelling; How much I was Honour'd; How many Servants to Attend me; How many Thouſand Pounds I got, ſpent, or laid up, or had the Diſpoſal of: Will the Thoughts and Remembrance of theſe things give me any Comfort in Everlaſting Burnings? What's all this to me, if once my Soul be Loſt? Let us then judge Righteous p. 81Judgment, and we cannot but conclude that is Wiſeſt, and Beſt, which will prove ſo at Laſt.

Not to Believe the Eternal Torments of Hell, after ſuch Clear Evidence, and Repeated Declaration of the Word of God, is egregious Folly: But not to Diſbelieve them, and yet do nothing to eſcape, is more Aſtoniſhing. Who would drink a Draught of cooling Liquor, if told there is Poiſon in the Glaſs? And yet Men go on in Sin, and Drink in Iniquity like Water, though they are told the Wages of Sin is Eternal Death. All the Pleaſures of many Years in a courſe of Sin, cannot compenſate for a Man's Burning in a Furnace at the End of that time, though but for four and twenty hours: How is it then, that the repeated Threatnings of Everlaſting Deſtruction, ſhould not weigh more to keep us from p. 82Sin, than the Gain of a little Money, or the pleaſing a Friend, or gratifying an Appetite, in the ſhort Enjoyment of a forbidden Pleaſure? Who would chuſe to to be treated like a Prince, or a King, for one Day, or Week, or Month; if he knew he muſt at the end of that time be rackt and tortur'd to Death, and finiſh his Days in Exquiſite Torments? And what is this in Compariſon of Dying the Second Death?

Suppoſe that Origen's Opinion ſhould be true, **Biſhop Jer. Taylor. The Fooliſh Exchangs, Serm. XIX.That Curſed Souls ſhould have a Period to their Tortures, after a Thouſand Years, would it not be madneſs to chuſe the Pleaſure, or Wealth of a few Years now, (with Danger, Trouble, and Uncertainty,) and for this to endure the Flames of Hell for a Thouſand Years? p. 83When no Man hath Pleaſure for a Hundred Days together, without ſome intervening Trouble; or at leaſt a Wearineſs and Loathing of the Pleaſure. A Thouſand Years is a long while to be in Torment. We find a Fever of one and twenty Days to be like an Age in length: But what's that to the Duration of an Intolerable Miſery; for ever in the Height, and for ever Beginning? When ten thouſand Years ſhall have ſpent no part of its Term.

The Compariſon of this Life with the other, of Time with Eternity, whether in Happineſs or Miſery, is of ſo much Moment, and Uſe; may ſerve to ſo many Excellent Purpoſes, and produce ſuch wiſe Thoughts and Reflections, that I wiſh we would conſider the one and the other, more ſeriouſly and frequently: How little a while we are to abide here; and that after Death, we muſt p. 84abide for ever in Abraham's Boſom, or in Torments; with God in Endleſs Glory, or in Everlaſtinſt Fire, with the Devil and his Angels.

Oh think a little, how Inconſiderable a thing is the longeſt Life of Man on Earth compar'd with an Everlaſting Duration! The Pſalmiſt tells us, Pſal. xxxix. 5, 6. Thou haſt made my Days as an Hands breadth, and mine Age, (my Life, my little Time on Earth) is as nothing unto thee; compar'd with thy Duration, which is without Beginning or End. Old Jacob, when he had paſs'd one hundred and thirty Years, ſaith, Few and evil are the Days of the Years of the Life of my Pilgrimage. What was that to Adam's nine hundred and thirty Years, after his Creation in full Strength and Maturity? or to Methuſaleh's nine hundred and ſixty Years? But what a Moment p. 85is that to the Divine Eternity! A thouſand Years, in thy ſight, are but as one Day; or as Yeſterday when it is paſt, Pſal. xc. 5, 6. If it had been ſaid, ten thouſand millions of Years are but as a Minute, it had been as true. According to this Computation, a Thouſand Years as one Day; ſuppoſe a Man had been born above five thouſand Years agoe, he is in God's ſight as one born five Days agoe. If the firſt Man were now alive, he would not be ſix Days old, by that Reckoning. And by the ſame Account, he that hath liv'd in the World ſixty two Years hath liv'd but an Hour and half: And he that was born forty Years agoe, is but as if he came into the World this preſent Hour. Yea, even as a Watch in the Night: A thouſand Years in God's ſight, is but as two or three Hours: And ſo threeſcore Years is but as five or ſix Minutes. But ten thouſand p. 86millions of Years in Compariſon of GOD's ETERNITY, are leſs than one Unite, one Minute. How awful and uſeful may it be, to make the Compariſon between the longeſt Life; and Eternity?

Upon the whole, who would not pray with David, that God would teach him to number his Days, and value his little Time, ſo as to apply his Heart to Wiſdom, that he may walk in the way of Life, that is above to the Wiſe, Prov. xv. 24.Prov 15:24and depart from Hell beneath.

Laſtly, How unſpeakable a Hazard do they run, who delay their Repentance, eſpecially to the laſt Hour, to a Death-Bed? Have they any Aſſurance they ſhall not die ſuddenly; but be warned by Sickneſs? How many are diſpatch'd to the Grave and Hell, in the midſt of their Hopes p. 87of living to Repent hereafter? The true reaſon of deferring it to hereafter, is not becauſe they intend to begin then, but becauſe they have no mind to begin now. And unleſs They be then in a better mind than at preſent, which by adding Sin to Sin is unlikely, they will be for deferring it ſtill, even to their laſt Sickneſs. But do they know what kind of Sickneſs their laſt ſhall be? What if it be not a ſurprizing Apoplexy; yet in a ſtupid Lethargy; or a Raging Fever, they will have no Opportunity, or Leiſure to Repent? And if they ſhould, they may not apprehend any Danger in their preſent Sickneſs, as if it would end in Death: Or they may not have the Grace (which they have ſo often forfeited,) to employ that time to ſo good a Purpoſe.

The common pretence, is the Example of the Thief on the p. 88Croſs, that he upon a ſhort Prayer found Mercy at laſt, and was promis'd an Admiſſion into Paradiſe that very Day: But think a little how extraordinary that Caſe was, as to the Time of it, when our Lord was Dying for Sinners; then to give ſuch an Inſtance of the Royalty of his Grace? The like Seaſon can never happen again: And there is but this one Inſtance mention'd in the whole Bible. Beſides the manifeſt Proof which he gave of his Converſion, as to Repentance, Faith in Chriſt, Love to him, Charity to his Fellow-Sufferer, and the extraordinary Prayer which he made to Chriſt, notwithſtanding all manner of Diſcouragement, from what he ſaw, or heard at that time; makes his Caſe to be very different, from the ordinary Condition of Men upon a Sick-Bed.

p. 89Firſt, As to any thing he ſaw: What was there as to outward Appearance, that repreſented Chriſt as the Son of God, and the King of Glory, while he ſuffered as a Criminal; hanging on a Gibbit, or a Croſs, between two Malefactors? (And in the midſt of them as the Chiefeſt of the three.) What Relation could this poor Man ſee between theſe Sufferings, this Ignominy, this wretched Death; between the Outrages, Reproaches, Scorns and Curſes which he endured, and his Glory and Divinity, his Power and his Kingdom? And yet he owns him for his Saviour, tho' under the ſame Condemnation with himſelf. He ſees him nailed to the accurſed Tree; and yet prays to him, as if he were upon a Throne. He beholds him ſuffering a Cruel Death, and yet adores him as Lord of Glory.

p. 90Have we found ſuch Faith in Iſrael; or amongſt Chriſtians? even among thoſe of Chriſt's own Family, who have heard his Heavenly Doctrine and ſeen his Miracles; and had enjoyed Familiar Converſe with him? Yet they forſook him, when he comes to be crucify'd. But here's a poor Penitent, who beholds him on the Rack, deſpiſed by his own Country-men, condemned by the Romans and Jews, rejected by Men of Learning, Credit, and Authority; and Calumniated and Reviled by a multitude of By-ſtanders: Yet owns Him for a King; ſpeaks of his Kingdom elſewhere; and ventures his Soul on his Power and Grace to make him Bleſſed after Death, tho' he ſaw him expire, and die in his view, and before his Eyes.

O amazing Inſtance of a Divine Faith! when there was ſo much to be ſeen at that Time to p. 91diſcourage it. But neither the Face of Authority in his Condemnation; nor the cry of the Common People for his Crucifixion, nor the Scorn of the Chief Prieſts and Rulers, nor the Jeers of his Fellow-Sufferer, nor any the leaſt Jealouſie of his being unable to ſave him, could ſtop his Mouth: but by a moſt vigorous Act of Faith he pours out this Prayer with his laſt Breath, Lord, Remember me when thou comeſt into thy Kingdom.

Let us think a little, what could this poor Penitent behold, in our Dying Saviour, that ſhould make him believe, that his Remembrance of him could avail him in another World? What was there in Appearance, for which he ſhould take him to be the Son of God, or ſo much as an Innocent Man? Was there any thing to an Eye of Sence, that did bear Teſtimony to the Dignity p. 92and Excellency of his Perſon? Could the Majeſty of his Countenance demand Reverence and Reſpect? was not his Face disfigured? What Royal Purple was there; but that of his own Blood, which trickled down from his Wounds? What Symptoms of his being Lord and King; that he ſhould think him to be ſuch in Reality, while the Jews and Romans call'd him ſo in Scorn? What Crown had he on his Head, but one of Thorns; which was put on him as a mark of Infamy, and not as a Badge of Honour; not as a Royal Ornament, but as a Token of Reproach? In the Judgment of Sence, what Treaſures had he in his Hands to diſpoſe of; when both his Hands were pierc'd, and faſtened to the Gibbit with Nails? If he be a King in the other World, where are the Cherubims and Seraphims, the Angels and the Heavenly p. 93Hoſt, to make up his Retinue? If he be a King, where is his Crown and Scepter? his Guards and Train of Attendants; when his own Diſciples left him; and his Croſs was encompaſs'd with rude Soldiers, to prevent his being deliver'd, if any ſhould attempt it: And to render his Sufferings the more publick and ſhameful; and yet by the Power of a Divine Faith, he cries out, Lord, remember me, &c.

Secondly, Tho' he ſaw nothing that was Royal and Magnificent like a King, to encourage his Faith and Prayer, yet 'tis probable he might hear ſomething of that Nature: But if we reflect upon the Hiſtory of his Paſſion, we find no ſuch thing. What Words did he hear him ſpeak upon the Croſs, that might diſcover him to be the Meſſiah; or but an extraordinary Perſon? He heard him ſay, I p. 94thirſt; but was ſuch Weakneſs and Infirmity agreeable to one that was the Son of God? Could he be thought able to diſpoſe of the Kingdom of Heaven, that needed a little Water to quench his Thirſt? He heard him ſay, My God, my God, why haſt thou forſaken me? But could he judge him to be the beloved Son of God; and yet hear him thus complain, of his being forſaken? He heard him ſay, Behold my Mother: But how could he think that the King of Heaven, and Lord of Glory was born of a Woman, his own Creature? What, in ſhort, did he hear, or ſee, that might encourage him to believe, that he was able to diſpoſe of the Heavenly Kingdom? And yet he deſires to be remembred by him as the Sovereign of it. What then can we think, or ſay as to his Caſe, but that he was taught of God, by the Holy Spirit, enlightened p. 95into the Myſtery of the Croſs, as the way to the Crown; and perſwaded, that this was the true Meſſiah, who was to be numbred with Tranſgreſſors, and wounded for Tranſgreſſions, and to make our Peace by his own Blood. His Senſes, you ſee, could not help his Faith in this Caſe.

Thirdly, Let us further conſider the Excellency of his ſhort Prayer; and how different from the common Lord have mercy, of dying People after a wicked Life: Lord, remember me when thou comeſt into thy Kingdom. The Matter, Manner, and all the Circumſtances of his Requeſt, are very Extraordinary. He does not beg to be deliver'd from his preſent Pain. He prays not to be ſav'd from that ſhamefull Death. He requeſts not to be taken down from the Croſs. That the Nails might be pluckt out of his Hands p. 96and Feet: Or that his ſenſe of Pain might be mortify'd; or his Sufferings ſhortned: That he might not feel his Torments at all; or but for a little while. No, he ſeems to have no Concern about the Sentence executed on him in this World; but begs that Chriſt would be kind to him in the next. Lord, remember me, &c. Is this the Voice of a Malefactor; or the Faith of a Diſciple? A ſtrange Requeſt, from ſuch a Perſon, at ſuch a Time; to our condemned, crucified, dying Lord! That a Criminal, under the Sentence of Death, ſhould make ſuch an Addreſs to one that ſuffer'd as a Malefactor too! and venture his Eternal State on his Power to ſave him! By begging to be remembred of Chriſt in his Kingdom, he owns his Ability to ſave him; and that notwithſtanding the ſhamefull Circumſtances of his p. 97Humiliation, he was a Glorious King. Hereby he teſtifies his Hope, and Expectation of a future Bleſſedneſs after Death; and in this Prayer profeſſeth his Belief of it, in the midſt of Tortures, in the midſt of Calumnies, in the proſpect of Death, before a vaſt Aſſembly of Scorners. He is not diſcourag'd, but ſpeaks it aloud before them all, not caring who heard him: Lord, remember me when thou comeſt into thy Kingdom. He was not ſcandaliz'd at his reproachfull Death. As if his Eye had been fixt on his Reſurrection, Aſcenſion, and Glory: And therefore talks of being remembred by him, as one who had Power to ſave him, and who was to be the Judge of quick and dead. Lord, remember me, &c.

Which way ſoever we view this Prayer, it is admirable, and aſtoniſhing. How weighty is the p. 98Matter? How copious, full, and ſignificant the Senſe of every Word? And yet how humble and modeſt the Expreſſion? I ſay how modeſt the Expreſſion! Lord, remember me: i. e. Lord, I can preſume to crave nothing higher, nothing greater, nothing more of thee, than a bare Remembrance. O Lord, I beſeech thee remember me; and I leave it to thy Pleaſure to determin how, in what Manner, and to what Purpoſe, thou wilt remember me: He acknowledgeth the Wiſdom of Chriſt, as fitteſt to chuſe what Favour to grant him: with a Senſe at the ſame time of his own Unworthineſs of any; and owns the Mercy of Chriſt, as able to overlook that Unworthineſs; and that he had Power to grant and confer the Bleſſedneſs which he prays for.

Lord, remember me when thou comeſt into thy Kingdom, i. e. p. 99Lord, Remember to receive my departing Soul: Remember to ſhew Pity to a dying Creature, that now, more than ever, needs it. O Lord, I am paſſing into another World, my Joynts are ſtretched, my Heart pants, my Breath grows faint, I am even ready to dye: But my great Requeſt, my earneſt, my only Petition now is, that thou wouldeſt Remember me when thou comeſt into thy Kingdom. Lord Jeſus, this is what I moſt humbly beg, that whither thou goeſt, I may go. That where thou ſhalt be, I may be. That I may have a Place with thee in Paradiſe. That I may be with thee in the other World in thy Kingdom. That then and there thou wouldeſt remember me; and be gracious to me, and mercifully receive my Spirit. Accept me now in the Agonies of Death; and remember p. 100to acquit and own me after Death, and let me dwell in thy bleſſed Preſence and Kingdom for ever.

Something of all this ſeems imply'd, and comprehended in his ſhort Prayer, Lord, remember me, &c. Upon the Conſideration of the whole, can any Encouragement be juſtly taken from this Example, for Men to delay their Repentance and Converſion to God till Old Age; or a Sick-Bed, and the Approaches of Death.

As we have ſeen how extraordinary this Prayer was, we read how effectual it was alſo! How ſpeedily did he obtain a gracious Anſwer, for our Lord tells him, This Day ſhalt thou be with me in Paradiſe. Nothing can match or parallel the wonderful Grace of this Prayer, but the Kindneſs and Bounty of our Lord's Anſwer; This Day ſhalt thou be with me in Paradiſe. He p. 101craves a Remembrance of him, but our Lord promiſes him preſent poſſeſſion: He begs a Favour, as of one that was Abſent, Lord, remember me, &c. but Chriſt aſſures him, that he ſhall that very Day be preſent with him in the Happy Receptacle of Holy Souls departed. This Day ſhalt, &c.

There is no ground then from the Caſe of the Penitent Thief, for any man to count much upon future, dying Repentance, becauſe His was Effectual, and Accepted at the laſt Hour.

I grant, the Promiſes of Forgiveneſs are made to Repentance, to Confeſſion of Sin, and Reſolutions of forſaking it: But I fear it is not enough conſider'd. That what we read of this in the New Teſtament, doth eſpecially concern **Traité des Sources de la Corruption, qui regne aujour d'huy parmi les Chreſtiens, 8vo. Amſt. 1700. partie 1. §. 6. Le Renvoy de la Converſion.New Converts to Chriſtianity, p. 102who were brought to confeſs the Chriſtian Faith, and offer'd themſelves to be Baptized. Profeſſed Repentance was requir'd of the Gentiles, on their firſt Entrance into the Chriſtian State; and therefore Repentance is mentioned amongſt the Fundamentals, which the Catechumens were to be inſtructed in before, and in order to Baptiſm. Heb. vi. 1, 2.Heb 6:1Heb 6:2With this they were to begin the Chriſtian Life: But for Baptized Chriſtians, they are obliged to all holy Converſation and Godlineſs. And is there no hazard for Chriſtians to think to Finiſh where the Pagans were to begin? to think to enter into Heaven by the ſame Door, by which the Heathen entred into the viſible Church?

I deny not the Poſſibility of a true and ſaving Repentance at laſt, for who can limit, or ſet bounds to the Free Grace of God; p. 103but certainly a Death-bed Repentance is a very Deceitfull thing. Who can be aſſured that it is ſafe in it ſelf? or know that God doth accept Mens Repentance, and Sorrow for Sin, after a Sinfull Life, when they can Sin no more? That inſtead of a whole Life of Obedience to God, he will at laſt accept a few forced Tears and Prayers, with ſome fair Promiſes and Reſolutions to live well, when the Men are Sick, and muſt Die, and can live no longer, to ſin as formerly, if they had never ſo much a mind to it? 'Tis almoſt as reaſonable to **Dr. Bates of Spiritual Perfection. Chap. XI.expect that the Sun ſhould croſs the order of Nature, and riſe in the Weſt, as that the Son of Righteouſneſs ſhould ariſe with Healing in his Wings upon an habitual obſtinate Sinner, at the laſt Hour.

p. 104There needs an Extraordinary Grace, if their Repentance be true, to render it Comfortable to the Dying Penitent. For tho' we muſt follow a Judgment of Charity, yet God onelyonly knows whether the Heart be changed, and whether the Life would be, if the Perſon Recovered. We have ſeen many ſeem Penitent and Devout upon a Sick Bed, who after they have been unexpectedly reſtored to Health, have plainly proved their Repentance was not unto Life. I may expreſs this in the Words of a **Archbiſhop Tillotſon on Eccleſ. viii. 11. Of God…s Long Suffering. Serm. VIII. Vol. VII.Eccl 8:11Great Man. Though Sincere Repentance at laſt be poſſible, it is almoſt impoſſible for the Party himſelf, much more for others, upon any good ground to judge when it is Sincere. God who knows the Hearts p. 105of all Men, only knows the Sincerity of it. I have therefore no great Opinion of that extraordinary Comfort, which ſome have upon a ſudden Repentance for great Crimes, becauſe I cannot diſcern any ſufficient Ground for it. I think great Humility and Dejection of Mind, and a doubtful Apprehenſion of their Condition, would much better become them; becauſe their Caſe is really ſo very doubtful in it ſelf: Let them exerciſe as deep Repentance as poſſible, and bring forth all the Fruits meet for it, as are poſſible in ſo ſhort a time: And for the reſt, humbly commit themſelves to the Mercy of God in Jeſus Chriſt. Let them imitate, as near as they can, the Behaviour of the Penitent Thief, the only Example the Scriptures have left us of a late Repentance that proved p. 106Effectual. He gave the greateſt Teſtimony of his Repentance; but we don't find in him any ſigns of extraordinary Comfort, much leſs of Confidence: But he humbly commended himſelf to the Mercy and Goodneſs of his Saviour, ſaying, Lord, remember me when thou comeſt into thy Kingdom.

This may primarily refer to the Caſe of Criminals, condemn'd to Death by the Civil Magiſtrate, but is applicable to any Man's ſudden Repentance upon a Sick-Bed, after a Wicked Life. It muſt needs be uncomfortable, becauſe 'tis ſo exceeding hazardous and doubtful.

Exhortation, under two Heads.

Firſt, Labour to be eſtabliſh'd in the Belief of theſe Truths; and to be ſuitably affected with p. 107them, viz. Theſe Important Truths of the two Eternal States. That we may ſoundly Believe, and ſeriouſly conſider them. The Influence upon our Affections and Practice will be according to our Faith. Doubtleſs if we had ſuch a certain view, ſuch a clear Apprehenſion of the great things of the other World, as the Chriſtian Faith may give us, it would break the Snare of moſt Temptations from Earthly things. If we did indeed believe the unſpeakable Glory of Heaven; and the Intolerable Miſery of the Wicked in Hell; and the Eternity of both; as we believe, and are perſwaded of the Truth of what we ſee, and feel, and know by our our Senſes. Let us then conſider, whether theſe things are true, or no; and apply them to our ſelves. Let us not apprehend the Diſtance to be very great between the preſent Pleaſures of p. 108Sin; and the threatned Sufferings of another World; for how ſhort and uncertain a thing is the Life of Man? Let us not think it will be only the miſerable Portion of a few; when we have ſo much reaſon to think, that but very Few will be Eternally ſaved; in Compariſon of the many that will periſh. Let us not think in General, that this Miſery is only for ſuch, who are greater Sinners than we are. For if Hell were open to our view, we might ſee ſuch there, as once thought themſelves, in as fair a way for Heaven as we: And when they left the World, it was as little thought by their ſurviving Acquaintance, that they were Damned, as it would be ſuppoſed of us, if we ſhould now die.

Let us not delude our ſelves by a Fooliſh Thought, as if the Judgment-Day was a great way off, and the Sufferings of the Wicked are not to be compleat p. 109till after that: For when the Wicked die, they are deprived of all they lov'd, for ever ſeparated from the Objects of their Affections; and awaken'd to review their Sins, and underſtand their Folly. They Remember the Grace and Glory they have deſpiſed; the Happineſs they wilfully rejected; and all the Means and Helps they once had to eſcape Damnation. And ſo their own Conſcience muſt needs accuſe, condemn, and reproach, for their Wilfulneſs, and Obſtinacy: That they were warned to flee from the Wrath to come, and they were offered Heaven, and Eternal Life: That they were urg'd again and again, not to loſe their Seaſon of Mercy, and Day of Grace: That they were entreated in time, to conſider the things that belong to their Eternal Peace, &c. And muſt they not then ſuffer terrible things in the p. 110State of Separation, under the Laſh of a Condemning, Immortal Mind, without any Hope of eſcaping the Tribunal of their Judge, or of avoiding, or deferring the Execution of his terrible Sentence? How dreadful muſt it be, to loſe the Favour of God for ever, and lie in Torment under his Wrath, with the weight of this killing Thought; That this is the Effect of my own Madneſs; the Fruit of my own Choice; 'tis a Rod of my own making; 'tis Miſery of my own procuring: I have undone, and deſtroy'd my ſelf?

And ſome will be able to ſay further: I was convinc'd of Sin, and reſolv'd to turn from it. I had many Struglings of Conſcience, and many Breathings of the Divine Spirit: I did begin to ſeek after God: I was almoſt perſwaded; there was a time, when I was not p. 111far from the Kingdom of God: But I return'd again to Folly, and harden'd my Heart. I had Knowledge, I had Time, I might have had Aſſiſtance and Helps, of many ſorts: I had repeated Warnings; I was faithfully admoniſhed; and for ſome time I profeſs'd Repentance; I confeſs'd Sin; I wept for Sin, I pray'd againſt it: I went ſo far as to own my Baptiſm, and enter into Solemn Covenant with God; and renew it at his Table: But I lov'd my Sins and Luſts, and quickly broke all theſe Bonds, and harken'd to my old Companions and Acquaintance, and was worſe afterward than before.

Let us think often with our ſelves, How certain is the Bleſſedneſs of the Saints? How inevitable and intolerable the Miſery of Sinners, on whom the Wrath p. 112of God ſhall abide? Be not deceiv'd with the fooliſh talk of Infidels, who are undone for ever, if the Holy Scriptures be the Word of God; I ſay, for ever, (as hath been prov'd from the Old and New Teſtament) without Releaſe, or Period. Abraham did not go about to comfort the Rich Man in Hell with any ſuch falſe Stories; That after he had ſuffer'd a while, he ſhould be Releas'd: But tells him, the Gulf was fix'd. This will be the killing Accent of their Sufferings, to have no Hope of End; but after having ſuffer'd as many Millions of Ages, as there are Sands on the Sea-ſhore ten thouſand times told; yet an Eternity of Sufferings is ſtill to come: After having endured Torment, for as many Millions of Years and Ages, as there be drops of Water in the Ocean, yet not one Moment nearer the End of their Torments. p. 113The Continuance of their Miſery ſhall not be meaſur'd by Time; but by the Immutability of Divine Juſtice, and the boundleſs Abyſs of Eternity. Rev. ii. 11. Rev. xxi. 8.Rev 2:11Rev 21:8'Tis the ſecond Death, (not the turning our Souls and Bodies into nothing,) but ſuch a Death, by which they may be hurt. They that die that Death ſhall be hurt by it, which could not be, if they were to be Annihilated: A Lake burning with Fire and Brimſtone, is the ſecond Death.

A Death without the Power of Dying; and yet with the perpetual Deſire of it, whoſe Sting can never be taken out. whoſe Terror is as Everlaſting, as the Joys of Heaven. There's nothing of Life remaining in this Death; but the Senſe of Miſery, and the Knowledge of that to be Endleſs. And that this Dark Night ſhall never be ſucceeded by the Light of any Morning. They ſhall ever p. 114live, to be ever miſerable; to feel Torments unto Infinite Ages, to a boundleſs and neverending Eternity. They ſhall wiſh, and endeavour not to be; and yet ſubſiſt, and not die. Always ſuffer without ever ceaſing to live and ſuffer. Rev. ix. 6.Rev 9:6They ſhall ſeek Death but not find it; Death ſhall flee from them. They ſhall never be able to ſay, the Bitterneſs of Death is paſt: It will be Wrath to come after numberleſs Ages. Theſe are terrible things to hear of, but how much more to experience. What Heart can endure theſe Thoughts, without Fear and Trembling? Who for the Pleaſures of Sin for a ſeaſon, would hazard the enduring this endleſs Wrath? Better to ſuffer all the Pains and Miſeries we are capable of in this World, for a thouſand Years; than the Pains of Hell for one Hour. But to endure them for ever; without Hope of p. 115End! this ſinks the Soul under Anguiſh and Deſpair, that none of our Words or Thoughts can reach.

Oh Eternity! Eternity! Is it true, or can it poſſibly be falſe, after ſo many expreſs Scriptures to aſſert it? that there will be no Period to the Miſery of Sinners: That the Fire ſhall burn to all Eternity: That the Worm of Conſcience ſhall gnaw for ever: The Truth of this would ſuppoſe it an unſpeakable Favour, to be releas'd after a Hundred or a Thouſand Years; after a Million, or ten thouſand Millions of Years and Ages. To have any Hope of an End 'twould be ſome ſupport: But this word Never, Never End, will make the Damned Rage, and Roar with Anguiſh: There is not ſo much as a Poſſibility of Deliverance to faſten their Hope upon. 'Tis Everlaſting Deſtruction: The Gulf will p. 116be fix'd; the Bridge will be drawn; the Door will be ſhut; every Anchor of Hope broken: 'Tis for ever; it is to all Eternity. Oh think of it, as not more Terrible than Certain!

Oh that I could perſwade you, to Believe, and Apply theſe things to your ſelves. That under the Profeſſion of Religion, with ſo much Light and Knowledge, you may not be undone, by Inconſideration. For if we would but think a little, what Eternity is; and conſider the Difference between Heaven and Hell, it muſt needs have ſome Effect. If there were only a Poſſibility of the Truth of things ſo vaſtly Great and Important, (tho' we had no certain Revelation,) it ſhould be enough to deter us from Sin, and awaken us to utmoſt Diligence to prepare for another World. He is not reckoned a Wiſe Man for the World, who lays up nothing p. 117againſt Old Age when it is in his Power, tho' it's poſſible he may not live to be Old: But having ſuch Aſſurance of Eternal Life; and the Bleſſedneſs of the one State, and the Miſery of the other, being ſo unſpeakably great; how ſhould our Minds and Hearts be intent upon what relates to that World, more than upon the Affairs of this? Oh beg of God to ſtrengthen your Faith, and fix the Conſideration of theſe things on your Minds and Hearts. One would wonder that Men can ſleep, and wake, lie down, and riſe, and go from Week to Week about the Affairs of their Calling, and the Buſineſs of the World, as if there were no Truth in any thing of all this; or no Danger of their loſing Heaven, and falling under the Sentence of Condemnation! What can we ſay to it, that profeſſing to believe a Heaven and Hell, we yet live as p. 118if we were certain there was neither? We walk with the ſame Security, Peace, and Joy, in the way to Hell, as if we were perſwaded that all that is ſaid of it were only a Romantick Story. We loſe the Kingdom of God with as much Indifference, as if we believ'd nothing of it. Methinks the very Name of Eternity, with Men of any Faith, or Reaſon, ſhould blaſt all the Beauty and Glory of this World; and weaken the Force of the moſt Powerful Temptations. Methinks one Thought of Eternity ſhould awaken, quicken, and make us ſerious, when we are moſt cold, dull, or ſleepy. To be for ever, ever, ever with the Lord in Glory, or under his moſt heavy Wrath: What Words are theſe! what Things? what Thoughts are theſe! Shall I not reflect, and enquire, which of the two is like to be my Portion? What if I p. 119ſhould die ſuddenly, in the State I am now in, will my Immortal Soul be loſt or ſav'd? Am I a Stranger to Faith and Regeneration, unreconcil'd to God, in a ſtate of Damning Ignorance and Unbelief? or what Evidence can I give of Repentance towards God, and Faith in our Lord Jeſus Chriſt?

If the Bleſſedneſs of Heaven will not draw me, let me ſometimes try the Thoughts of Hell to awaken my drowſie Sowl: Let me not fear to make uſe of that Motive, to work upon my Fear; Heb. xii. 29.Heb 12:29even our God is a Conſuming Fire. Some weak and deceiv'd People ſuppoſe it legal, and below the Spirituality of a Chriſtian, to preach, or think much of the Damnation of Hell: But they conſider not, that the Puniſhment of Sinners in onother World, is oftner threaten'd, and more largely deſcrib'd in the New Teſtament, than in p. 120the Old. Our Saviour has ſaid more, of an Everlaſting Hell, than all the Prophets: And therefore to diſlike, or condemn this Help, to work upon our Fears; is in effect to make themſelves wiſer than GOD, more Evangelical than Jeſus Chriſt; and more Spiritual than St. Paul and the reſt of the Apoſtles.

But the moſt are loth to apply ſuch Thoughts for another Reaſon, for fear of the Sentence their own Conſcience will paſs upon them now, rather than of the Condemnation that God will inflict hereafter. Such Truths, if admitted to be certain, and apply'd to a Man's particular Caſe, who lives in Sin, would diſturb his Peace, and damp his Pleaſures; would chill, and cool his Carnal Mirth; would check his purſuit after fleſhly Luſts, and turn his fooliſh Jollity into Melancholy Darkneſs. He can't p. 121think of ſuch things, without a ſad miſgiving Heart. Even they that ſeem to deſpiſe, and deny all this, yet owe all their Peace to their not thinking of it. For notwithſtanding all their falſe Courage in Company, they tremble when alone. If they dare think of Death, and another World in the Darkneſs of the Night; they find by their own Thoughts, that the Candle of the Lord within them is not extinguiſhed.

Secondly, Let us follow the Counſel of Moſes and the Prophets, of Chriſt and his Apoſtles; I mean, let us hearken to the Word of God in the Holy Scriptures, if we would not come into this place of Torment, but have our Portion in Abraham's Boſom. This I gather from the Cloſe of this Parable. The Believing Conſideration of the two Eternal States would engage us to this. It is imply'd p. 122methinks in the Deſire of the Rich Man in Torment, to prevent his Brethren's falling into the like Ruin; (by his ſending one into the other World to convince them,) that the not believing or conſidering a future State was that which was like to undoe them. They did not live according to the Word of God, becauſe they did not believe or conſider the other World. He thought there was ſo much ſtrength in this Argument of Heaven and Hell, to bring Men to Repentance; that he did not queſtion, but it would prevail on his Wicked Brethren: If one went from the Dead, and told them what he ſuffered; and what would be their ſad Condition hereafter, if they did not now prevent it. Doubtleſs he thought as to himſelf, that if he had been permitted to live again, he ſhould have been another Man, and p. 123liv'd another ſort of Life; and ſo concluded, that they would alſo, if they did but believe the two Eternal States; and that if one came from the Dead, they would believe it.

We have commonly the ſame kind of Thoughts, that ſuch extraordinary means would prove effectual: But Abaham's final Anſwer to the Rich Man's Requeſt, tells us our miſtake; that if we believe not Moſes and the Prophets, neither ſhould we be perſwaded, tho' one came from the Dead. The Ordinary means, by the Word are ſufficient for our Conviction; and they that will not by them be perſwaded, do unreaſonably, and in vain deſire Extraordinary. I ſay unreaſonably, for it would deſtroy the End and Efficacy of Miracles, by the two great frequency of them; and make God's Almighty Power to become Cheap, if at every turn, it were p. 124to be thus employ'd, for the ſatisfaction of every man's Doubts and Scruples. There is almoſt the ſame Reaſon, why Miracles ſhould not be ſo common; as there is, why there ſhould be Any at all. And it may be we deceive our ſelves in thinking we ſhould be certainly perſwaded, by ſuch a Miracle. If One might come from Heaven with the Light and Glory of the Lord ſhining in his Face, and ſpeak of the Pleaſures, Honours, and Felicity of the Saints above: We think that then we ſhould believe what is ſaid of Heaven. Or if One of thoſe miſerable Creatures that are paſt Hope, ſhould appear in ſome frightful Shape, Roaring and Yelling under the Wrath of God, with deſpairing Cries and Screeches, and ſhould tell us with his Flaming Tongue and Breath; what is the ſad Portion of thoſe that know not God, and obey p. 125not the Goſpel; we conclude, we ſhould then no longer doubt of Hell, or continue to live as if we disbeliev'd it. But we are here told, that the Teſtimony of God in the Holy Scriptures is à more certain Evidence than that can be. If ſuch a One ſhould come from the Dead, what could he tell us of Heaven and Hell, more than has been told us already by Moſes and the Prophets, by Chriſt and his Apoſtles? Can there be greater Arguments made uſe of to bring Men to Repentance, than are in the Holy Scriptures? Can we hear of a better Heaven, or a hotter Hell than is deſcribed in the Word of God? Or may we hope for the Concurrence of God's Grace with that, rather than with his Word? Such an Apparition may affect our Senſes, and ſtrike our Minds a little for the preſent; but would not turn the Will, nor change the Heart, p. 126nor reform the Life. We ſee that by the Caſe of Pharaoh, who had ſeveral Miraculous Plagues, one would think enough to convince him, but he harden'd his Heart ſtill. We ſee it in the Hiſtory of the Jews, who notwithſtanding the ſight of continu'd Miracles for forty Years, they are complain'd of as a Stiffneck'd, Pſ. lxxviii. 22, 23, 24.Ps 78:22Ps 78:23Ps 78:24& Rebellious People. Yea our Lord himſelf roſe from the Dead, and his Reſurrection was confirm'd by Five Hundred Witneſſes, and yet how few Believ'd it? We cannot have ſuch Certainty of a particular Apparition, as of the Reſurrection of Chriſt. And you'd find it hard to diſtinguiſh a true Miracle in that caſe from a Counterfeit. How many in the Church of Rome are deceived by Stories from the Dead? If you had your Deſire granted in this, would you not be tempted to take it for a Spectre, a Phantom, a waking p. 127Dream, a melancholy Mormo? But if you ſhould believe it, and it ſhould affright you for a little while, yet 'tis very probable that the Impreſſion would by degrees wear off. As we find by the Recovery of Perſons from the Brink of the Grave, who apprehended themſelves in the very terrour of Death, and the Pains of Hell did almoſt compaſs them about, they were then full of Sorrow for Sin, made many Reſolutions againſt it; but we find upon reſtored Health, it quickly comes to nothing, they relapſe into their old Sins, and are not perſwaded, even by their own Convictions.

If Lazarus had been ſent to the Rich Man's Brethren, was it likely they would have Believed him? Might they not have plauſibly rejected the Meſſage, and ſuppos'd it to be a Cheat? How could they imagin that Abraham would take ſuch a one into p. 128his Boſom, as poor Lazarus; or employ him on ſuch an Errand? 'Twould have been a Diſgrace to their Family, to Believe ſuch a Report of their Brother's Damnation; eſpecially when brought by ſuch a Meſſenger. It may be they would no more have hearken'd to Lazarus, now teſtifying from the other World, than heretofore when begging at their Brother's Door. The Luſts and Vices of Men would very likely hinder the Succeſs of ſuch a Miracle as this, and find ways and ſhifts to evade the Force of it, as well as reſiſt the Evidence and Force of what is laid down in the Scriptures.

What is ſaid here in the Parable, to be denied to One Lazarus, was granted as to Another; that is, our Lord did raiſe one of that Name from the Dead, after he had been Dead four Days, and yet ſome of them who knew him p. 129before, and when he was Dead, and Riſen again, and convers'd with him afterwards, yet were not convinced by that Miracle of Chriſt, to Believe on him: for we read, Joh. xi. 53.John 11:53That from that very Day of raiſing Lazarus, The High Prieſts and Rulers took Counſel together, how they might put him to Death. And we read of One, blind and dumb, and poſſeſſed of a Devil, who was healed by Chriſt, Matth. XII. 22. (where were three Miracles in one,) and yet it did not convince, for we read, ver. 38. Certain of the Scribes and Phariſees ſay unto him, Maſter we would ſee a Sign. And after our Lord had miraculouſly fed Five Thouſand Perſons, with Five Loaves and Two Fiſhes, Joh. VI. ſome of thoſe very Men who had ſeen the Miracle, and eaten of it, and were ſo far convinced for the preſent, as to ſay to one another, This is of a Truth the p. 130Prophet, that ſhould come into the World. Yet the next Day, or within a Day or two, when he told them, they followed him for the Loaves, They ſay unto him, What Sign ſheweſt thou, that we may See, and Believe; as if he had never wrought a Miracle before. Yea the Diſciples of Chriſt himſelf, who were Witneſſes of ſo many Miracles, were not ſo far perſwaded by them, as not to forſake him, nay not to deny him.

To Conclude, We are not to expect any ſuch Extraordinary Method for our Conviction, while the ſtanding Revelation of the Will of God in the Scriptures is ſufficient; and the Doctrin there taught hath been abundantly confirm'd by Miracles. And if one ſhould riſe from the Dead, and appear to us, 'tis probable enough it would not perſwade us to Repent, if the Word of God will not perſwade us. But no other p. 131Sign, our Lord ſays, ſhall be given, but that of Jonas the Prophet. That is, what's ſignified by it, the Reſurrection of Chriſt. And that hath been Confirm'd by numerous and undeniable Miracles, by all manner of Evidence and Proof, that ſuch a matter of Fact is capable of. Which will leave us without Excuſe, if we Believe not his Doctrine; the Truth of which is ſealed by his Riſing from the Dead. We ſhould therefore ſtudy the Holy Scriptures, and the Rational Grounds of our Believing Chriſt to be the Son of God; and conſequently that All that he hath told us of the Other World, will moſt infallibly come to paſs. His Reſurrection confirms the Truth of all. And we are not to expect Any more to Riſe from the Dead, till We our Selves do, unto our Laſt Judgement. The Book is ſeal'd, as the Gulf too is fixt: And they that p. 132hear not Moſes and the Prophets, Chriſt and the Apoſtles, are not like to be perſwaded at all. But if the Goſpel continues to be hid, 2 Cor. iv. 3.2 Cor 4:3it is hid to them who are Loſt.

AS to our Deceas'd Friend, Mr. Shatterden Thomas, whoſe Repentance and Death occaſion'd this Diſcourſe, and at whoſe Deſire I preach'd, and publiſh it; what I ſhall ſay concerning him from my Self, ſhall be more in the General, becauſe ſeveral Particulars, I apprehend will be mention'd with more Advantage, from the Account given of him by a very Worthy and fit Perſon, who frequently viſited him in his laſt Sickneſs; whoſe Acquaintance with him, Love to the Memory of his good Mother, Reſpect for his Family and Relations, and tender Compaſſion to his Caſe, made her willing to p. 133diſcourſe him, and give that ſerious Counſel and Advice, which oftentimes is better and more effectually receiv'd from ſuch a Friend, than from a Miniſter. And his juſt Regard for her Quality and Character, made him likely to be Impreſſed by what ſhe ſaid to him. I hope it may have the like good effect upon Others, to recite a part of what ſhe had wrote down, tho' at firſt only for her own Satisfaction, and the good of her Children.

I am glad I have leave to ſubjoyn that Paper, becauſe not only many of the ſame things I mention'd to him, are there repeated, and enlarg'd with his more diſtinct and particular Anſwers: But ſeveral will more candidly receive, and regard the Relation of ſuch Paſſages, from the Mouth of a dying Penitent, when confirm'd by ſuch a Teſtimony, than they would from my ſingle p. 134Report. I know the Scepticiſm of many of our Age is ſuch, as to reckon that a Miniſter ſpeaking on ſuch a Subject, doth it but in Form, according to his Profeſſion; and that it is an Art to carry on, what they call, his Trade. But all ſuch Cavils, Prejudices, and Objections will be hereby prevented, when I give you the Relation of what paſs'd, between him and that Pious Lady, as plainly and faithfully ſet down by her own Pen, and in her own Words, without altering any of the Phraſes; which as they need not to be alter'd, ſo to attempt it, would be to weaken the Spirit, and Beauty, and the Pungency of the Diſcourſe of a Serious Chriſtian, with a Dying Friend.

But before the Recital of that Paper, I have Some things to impart which I obſerv'd my ſelf, and Some which he deſired me p. 135to mention. And if I ſhould here uſe the greateſt Freedom, as to Particulars, I had not only Leave, but Order, (as ſeveral can witneſs,) not only Liberty and Allowance, but a Charge, often repeated to me, by our Deceaſed Friend, Not to ſpare him, Not to ſpare him; in Hope, that tho' he had not honour'd God by his Life, He might by his Sickneſs, and Death.

His Repentance appear'd to be ſo unfeigned and ſincere, that he matter'd not if his own Name did ſuffer, ſo he might but Honour God, and Vindicate Religion, by any thing I could ſay of him, that had a Tendency to profit the Living. But I ſhall not need, for that end, to mention any more of his Faults than is requiſite to illuſtrate his Repentance, and render me Faithful in the Charge I receiv'd. I ſhall touch that part with more Softneſs p. 136than he deſir'd, or than I am ſure he himſelf did, in expreſſing his Deteſtation of his paſt Life. I have too much Compaſſion for his ſurviving Acquaintance, (who may profit by the Example of his Repentance, and I heartily beg they may,) than to ſay any thing that may obſtruct it, by Shocking and Provoking them. The very Parable whereof the Text is a part, forbids me to act otherwiſe: for our Saviour conceals the Name of the Rich Man, whoſe Character is repreſented with ſuch Severity: And Abraham calls him Son, tho' a loſt and undone Wretch, whom he could not help, either to releaſe from his Torments, or procure the leaſt mitigation of them.

I hope they who knew Him, eſpecially who were often in his Company, will remember the profeſs'd Change of his Sentiments, p. 137and the ſerious Counſel he gave to Several of them. God grant they may make ſuch juſt Reflections, Application, and Improvement of what he ſaid, as he deſir'd. And a Dying Man's Advice may by ſome be more minded, than any thing they hear from the Pulpit. He gave that Reaſon why he would have me print, becauſe ſome of his Companions, who would not hear what I ſhould Preach, he hop'd, would read what was Printed of his Repentance; and take Warning. He choſe to take that way to ſpeak to them All; but diſcovered a very particular Concern for Some of them, who he thought might have been the worſe for his Company.

After many Advantages, by his Parentage and Education, for the Knowledge and Practice of Serious Religion, (which were not improv'd to the beſt Purpoſes) p. 138He was for ſome time ſunk ſo far into a Careleſs Neglect of it, as made him more eaſily be overcome by theſe Temptations, to which Perſons of his Age and Circumſtances are commonly expos'd. But God was Merciful, not to cut him off in that unhappy State, and at laſt to favour him with a lingering Sickneſs of ſeveral Months, which gave him Time, and a Call to Repent. And during all that Space, wherein he gradually declin'd and conſum'd, he had his Mind clear, and his Thoughts free, with little or no Bodily Pain, to diſcompoſe him: So that the Change of his Opinion and Judgment of things, and what he ſaid in the Profeſſion of his Repentance, was not the effect of Vapours, or a diſorder'd Head. But he had Death and the Grave ſo long in view before him, as gave him a favourable Opportunity, as well as p. 139Warning to prepare for the Other World; which, tho' he never disbeliev'd, yet he had liv'd too much without any ſerious Conſideration and Concern about it.

He was very well pleas'd, and very thankful to God, that ſeven or eight Weeks before he dy'd, his Phyſicians adviſed him to change the Air, and come from Highgate to London: This he preſently comply'd with, having his Mind more awakened than formerly, to prepare for his great Change, and glad to be aſſiſted in ſo important a Work; for which he hoped he might here have more Advantage and Help. I had wrote to him with Faithfulneſs, and Affection ſome Days before this, which I found was well receiv'd; and he heartily thank'd me for it, upon his coming to Town; tho' he had not Strength, he told me, to read much of the Book I recommended, p. 140as ſuitable to his Caſe. However he acknowledged, that it was owing to that Letter, that he came to die at London: And before that, it had put him upon Secret Prayer, which before he had too much neglected. And it made way for his uſing me with leſs Reſerve, than any other Relation, and to ſpeak his Mind to me with more Freedom, than to any other Miniſter who attended him.

Before he came to London, and was brought ſo very low, apt Endeavours had been uſed to faſten upon him ſome more ſenſe of his Danger, and more ſerious Thoughts of another World, than he ſeem'd to diſcover. But till God by his Grace was pleas'd to awaken him, and ſoften his Heart, they ſeem'd to have little effect. The Neceſſity of that Grace he often acknowledg'd, in his laſt Sickneſs. When I told him that our Lord Jeſus Chriſt p. 141was exalted as a Prince and Saviour, to give Repentance as well as Remiſſion of Sins, and that he muſt ſeek to him for Grace to Repent, as well as for Pardon: He ſaid, he knew very well that a good Education alone would not doe; nor Sickneſs, without the Effectual Grace of God, to change the Heart of an habitual Sinner, who was accuſtomed to doe Evil: And that this Grace was not ordinarily to be expected at laſt, by thoſe who neglected God in their Health, and did not ſeek after him, till they came to dye. I encourag'd him to hope for Mercy; and told him, We are ſaved by Hope, and without it, we muſt periſh. I diſcourſed to him of the Riches, Freeneſs, and Soveraignty of God's Grace, and the General Call and Invitation of the Goſpel. I minded him of the Inſtance of the Penitent Malefactor, who was Crucify'd with Chriſt, p. 142and his Effectual Prayer at laſt. Lord, Remember me when thou comeſt into thy Kingdom, &c. He did not yield to the Temptation to Deſpair, though he had a juſt, and great Remorſe for his paſt Offences againſt God; for his Neglect and Contempt of him, and for Sins of Omiſſion, aggravated by his Education, and Knowledge of the Principles of Chriſtian Religion, whereof he had a great ſhare. And which is the more to be pity'd, he had withall conſiderable Natural Parts; ſo that if he had apply'd himſelf to Buſineſs, and Diligently endeavour'd to Cultivate and Improve his Mind, he might have liv'd to have been very Serviceable in the World. This he himſelf reflected on, and mentiond with Sorrow.

When I told him I was the more encouraged to aſſiſt him and pray for him in his laſt Sickneſs, p. 143becauſe of his Parentage and Family, as deſcending from good Parents, who had devoted him to God, and often pray'd for him, &c. He anſwer'd, that in ſome Reſpects it was an Encouragement; but, ſaith he, it is the aggravation of my Folly and Sin, that after ſuch Advantages, I have liv'd no better.

Under ſuch Apprehenſions of himſelf, and his nearneſs to another World, you'll eaſily believe that he ſpent much of his Time in Prayer. His Heart was lifted up to God continually Day and Night, when others thought he was Aſleep, and ſometimes when they thought he was talking to himſelf.

He diſcover'd a great Value for the Holy Bible, and Recommended the Reading and Studying of it, above any other Books of Religion; which are all, but to help us to underſtand, and improve p. 144that, and to imprint upon our Minds and Hearts, the Truths contain'd in the Holy Scriptures. He frequently lamented the Caſe of ſuch, as were Ignorant of the Principles of the Chriſtian Religion, ſaying, what can be done for them, upon a Sick Bed, when there is no Foundation of Scriptural Knowledge? A good Education in the Knowledge of the Principles of Chriſtianity, he ſaid, might be of Uſe, one time or other. It will help to preſerve us from ſome Sins, (as I know by Experience) and we cannot ſo eaſily, or ſo ſoon fall into others, and may very much aſſiſt our Repentance afterward. And though the Advantage of it do not preſently appear, it may be of uſe, even in the laſt Scene of a Man's Life. As was very Evident in his own Caſe.

p. 145He ſpake often of the Happineſs of a Good Man's Condition, who lives a Regular, and Unblameable Life, and hath Hope in God, through Jeſus Chriſt, for another World; and the vaſt Difference between the Caſe of ſuch, and of thoſe who live in Sin, and have no well-grounded Peace; eſpecially after a good Education, and againſt Knowledge. Theſe, ſaith he, have commonly a very uneaſy time of it, by reaſon of the Checks and Challenges of their own Conſcience. He ſadly owned, that of late Months, he had had many Uneaſy and Reſtleſs Nights; for he had often gone againſt his Conſcience to divert it. And thought the Diſturbance of his Mind had been a great hindrance of his Recovery. He profeſt that he had more Peace and Comfort now, in his Repentance and ſeeking after God, and could ſleep better, p. 146(tho' he was not certain what God would do with him,) than for ſix Months paſt: He loathed his paſt Life, ſaying, He would rather die than live ſo again: And was the leſs deſirous to live, leſt he ſhould again fall by Temptation, tho' as far as he knew his own Heart, he ſhould deteſt and abhor to do ſo; for he had now, other Thoughts of the Holy Scriptures, of the Lord's-Day, of Sin, and of the World, of Miniſters, of Preaching, &c. than formerly.

God had mercifully kept him from ſome ſorts of Youthful Luſts, by which many others have been defiled, inſnared, and undone. He could not be charged with Lewdneſs and Debauchery, as to Women; altho' by Bodily Temper and Conſtitution, he was leſs inclin'd to that Sin, yet Intemperate Drinking, he ſaid, doth ſo commonly introduce, and make p. 147way for Uncleanneſs; (Theſe Sins are ſo ſeldom ſeparated,) that it was not owing to himſelf, but to the Providence, and Reſtraining Grace of God. He did not therefore go about to excuſe himſelf, but acknowledged his own Vileneſs. Tho' ſome, he ſaid, will be ready to leſſen my Faults, and ſay of me, that I have not liv'd ſo ill as many Others: I have not been guilty of ſuch notorious Crimes, as ſeveral Young Men; Only Drinking: But this is one of the greateſt Sins, becauſe it leads to all Other; and many Others are involv'd in it. I have neglected God, and liv'd as without him in the World, and tho' I did not Swear, Curſe, and Blaſpheme, yet I did not Worſhip, and Obey God.

As to Exceſs in Drinking, He ſaid, 'twas Idleneſs and Company led him to it; adding, that the p. 148want of an Employment lays a Man open to all Temptations. His good Temper and Diſpoſition, made him leſs able to reſiſt that of Company. He directed me thereupon, to warn Others againſt it, in his Funeral Sermon. Particularly againſt that Curſed Practice (I uſe his own words) That Curſed Practice, of going to a Tavern on the Lord's Day, and order'd me to recommend the ſtrict Obſervation of the CHRISTIAN SABBATH, the Neglect, or Profanation whereof, makes way for all other Wickedneſs; and provokes God to leave Men to the Power of Temptation. Let Men pretend what they will, he ſaid, if they have no regard to the Sabbath, I am ſure their Religion is vain.

This I hope will be remembred, is none of the Peculiar Tenents of Proteſtant Diſſenters, but the receiv'd Doctrine of the National p. 149Church: **Homilies of the Church of E. Hom. xx. Of the Place and Time of Prayer.That all good Chriſtian People ſhould reſt from their common Daily Buſineſs, upon the LORD's DAY, or Chriſtian Sabbath, and uſe it holily, and alſo give themſelves wholly to the Heavenly Exerciſes of God's Holy Religion and Service. You will not wonder, if the Socinians who deny the Eternal Puniſhment of the ††Volkelius de V. R lib. 2. c 15. lib. 3. c. 29. lib. 4. c. 14. And the Author of the Racovian Catechiſm, de Prophet. Chriſti munere. c. 1.Wicked, do deny the Religious Obſervation of a Seventh Day, to be of Divine Right, and Obligatory under the Goſpel. But without raiſing any Difficulties about the Morality of the Fourth Commandment, I beſeech you, do but ſpend that Day, as believing you owe God as much Service as the Jews, or as the Ancient Chriſtians, who employ'd the whole of it in Publick and Private Devotion; p. 150as knowing what the Common Principles of Chriſtianity and Reaſon oblige you to, if you believe another, an Everlaſting World; and that this is all the Time you have to prepare for it; and that you have loſt a great deal; and that One Day in Seven is but a ſmall Proportion of Time. Employ that Day, as taking more Pleaſure in the Service of God, than in Earthly Buſineſs, accounting it the moſt honourable and delightful Work to be ſo employ'd; and that accordingly you may expect the Divine Bleſſing all the Week after, and you will ſurely find it.

And here I cannot but take Occaſion to juſtify, and praiſe the Attempts of the Worthy Societies for Reformation of Manners, in and about this City, one part of whoſe Buſineſs is, to ſuppreſs and puniſh ſuch a Liberty in Publick Houſes upon the Lord's Day, as p. 151is contrary to the Commandment of God, and the Law of the Land; and tends to ruin the Souls of Men. I can eaſily believe, what I am told, That they find more Difficulty and Oppoſition in this part of their Work, than in any other, eſpecially in the Outparts of the City: But the Word of God, and the Teſtimony of Men's Conſciences, when awaken'd to a Sence of Sin, is on their ſide, and ſhould encourage them to proceed.

I am far from reflecting upon All his Acquaintance, as if none of thoſe who were frequently in his Company, but were notorious Drunkards, and Prophaners of the Sabbath: I know divers of them, of a very different Character. None but the Guilty can apprehend themſelves concern'd, in any thing he ſaid; or I ſay of him: I ſhall be heartily glad, if there be very Few, who have reaſon p. 152to accuſe Themſelves, and that they may All profit by his Example, and Counſel.

It would not be difficult, to enlarge on the many Evils that attend Drunkenneſs, and the many Sins it leads to, as diſpoſing to the violation of almoſt all the Commandments of God. I beg you would conſider the ſad Effects of that Vice even in this World. How it makes Men deſpis'd by their Inferiours: How it impoveriſheth Families: How it occaſions Quarrels: How it weakens and deſtroys the beſt Conſtitution of Health, and is often followed with manifold Diſeaſes: How it debaſes the Humane Nature; overturns our Reaſon, and ſo far deſtroys the Natural Image of God, upon the Soul; which is a greater Affront to the Majeſty of Heaven, (as one well ſays,) than if a Subject ſhould deface the King's Arms, or Image, and p. 153ſet up the Image of a Swine, or Dog in its room. How it runs Men into Extravagancies, for which they beg Pardon the next Day; and are forgiven, with the like Shame and Contempt, as we pardon Fools, and Madmen. How it betrays the Secrets of our Heart, which Duty and Intereſt obliges to conceal; and thoſe of our deareſt Friends, which it may be, we have vow'd never to diſcover. I beg you to conſider, how it unfits for all holy Thoughts, Words, and Actions; and is directly contrary to the being filled with the Holy Spirit: How it beſots the Mind, and hardens the Heart, ſo as to render a Man weak, and unable to make good his Reſolutions; for though after a Debauch, he reſolves the next Morning, never more to commit the like Folly, 'tis ten to one but he yields at the Summons of the next Temptation. And further p. 154let it be conſidered, that by a Man's oppoſing his Light, and breaking his Vows and Reſolutions, by repeated Inſtances of Guilt in this ſort, his Conſcience muſt needs be uneaſie and clamorous. And hereupon he is eaſily perſwaded to ſtupify himſelf with Wine, that he may be armed againſt the Apprehenſions of his own Mind: and returns to hard Drinking, as needful for his Cure and Relief; to defend himſelf againſt his own Accuſing Thoughts, and try to forget his ill Condition: 'Till at laſt an Habitual Sottiſhneſs ſaves him the Labour of a daily Conflict and Skirmiſh with his Conſcience. Which is the deplorable Caſe of many who have harden'd themſelves, by Cuſtom and Continuance in Sin, ſo as to be paſt Feeling, and unlikely ever to be brought to Repentance. And yet the Scripture is moſt expreſs, as to the other p. 155World, that Men of this Character, without Repentance; ſhall never inherit the Kingdom of God. 1 Cor. vi. 9, 10. Gal. v. 21. Matt. xxiv. 49, 51.

I am charg'd by the Deceaſed to ſpeak at this Rate, in hope of calling Some to Repentance for their paſt Sins, and of warning Others againſt Temptation. I hope it will be conſider'd as the Faithfull Admonition of a Dying Penitent. But I have promis'd you a further Account of his Laſt Sickneſs from Another Hand, which is as follows.