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<DATE>2014-08-20</DATE>
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<NAME>Kate Allen</NAME>
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*Correct excusable and inexcusable errors x*If appropriate, check for yoghs. x*If appropriate, check for Latin problems, e.g. oe and ae digraphs x*If appropriate, check for abbreviation and brevigraph problems. x*If appropriate, check for units of measure, symbols (alchemical, astronomical, etc.) and the like. x*Correct illegibles from proofsheet x*Check illegible page, para, line, span, word, dollar signs
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="imprimatur">
<PB REF="1" MS="y">
<P>Imprimatur,</P>
<P><HI>Octob.</HI> 15. 1678.</P>
<P><HI>W. Jane.</HI></P>
</DIV1>
<DIV1 TYPE="title page">
<PB REF="1">
<P>A SERMON PREACHED Before the Right Honourable, THE Lord Mayor, AND Court of Aldermen, Of the City of <HI>LONDON,</HI> At <HI>Guildhall</HI>-Chappel, <HI>August</HI> 18. 1678.</P>
<P>By ROBERT NEVILLE, B. D. Late Fellow of <HI>King</HI>'s <HI>College</HI> in <HI>Cambridge,</HI> and now Rector of <HI>An&s;ty</HI> in <HI>Hertford&s;hire.</HI></P>
<P><HI>LONDON,</HI> Printed for <HI>Benj. Billing&s;ley,</HI> at the Printing-Pre&s;s in <HI>Cornhil,</HI> near the Royal Exchange. 1679.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>To the Wor&s;hipful My much Honoured Kin&s;man, EDWARD CHESTER, ESQUIRE, Of <HI>Cocken-hatch</HI> in the County of <HI>Hertford.</HI></HEAD>
<OPENER><SALUTE>Honoured Sir,</SALUTE></OPENER>
<P>_THE Learned and Famous Lord <HI>Ve|rulam,</HI> delivering his Opinion of the Dedication of Books, declares him&s;elf no Friend to Addre&s;&s;es of that Nature; be|cau&s;e Books ought to have no Patrons but Truth and Rea&s;on. But had that Right Honourable Per&s;onage received &s;o many &s;ignal and noble Favours from any one, as you have liberally di&s;pen&s;ed to me and mine, I am apt to believe he would him&s;elf have Licen&s;ed the Dedication of this Di&s;cour&s;e to you, e&s;pecially if I had fir&s;t convinced him (as I could by many unan&s;we|rable Arguments, were he now living) that that Book which may be allowed to &s;helter it &s;elf under your Pa|tronage, may be truly &s;aid to have both Truth and Rea&s;on for its Patrons: Your great Truth, Ju&s;tice and
<PB REF="3">Integrity, being as well known to all that have any Concerns with you, as your &s;trong Rea&s;on is to tho&s;e that dare attempt to conver&s;e you. But I fear, <HI>Sir,</HI> I commit a Rape upon your Mode&s;ty, and grow trouble&s;om to you, by pre&s;enting you (though only) with this &s;mall Map of your Vertues, which I know you de&s;ire &s;hould rather be as a <HI>Terra incognita,</HI> than that many Eyes &s;hould travel over, and make di&s;co|veries of them. I &s;hall not therefore put you to the Penance of reading more of your own (though just) Commendations, but beg your Pardon for this Violence offered to your Nature, by forcing your Name from the Privacy of your &s;o beloved Retirement into a publick View; the Grant whereof will be no &s;mall Acce&s;&s;ion to tho&s;e Kindne&s;&s;es and Favours, which have entitled you to the Publick Acknowledgments of,</P>
<CLOSER><SALUTE>Honoured Sir, </SALUTE>
<SIGNED>Your much obliged Kin&s;man, and faithful and humble Servant, <HI>ROB. NEVILLE.</HI></SIGNED>
<DATELINE>An&s;ty, <DATE><HI>Octob. 19. 1678.</HI></DATE></DATELINE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="5" REF="3">
<HEAD>A SERMON Preached before the LORD MAYOR, <HI>August</HI> 18. 1678.</HEAD>
<EPIGRAPH>
<Q><BIBL>The 9th of the Author to the <HI>Hebrews,</HI> Part of the 27th Ver&s;e.</BIBL> &mdash;<HI>But after this the Judgment.</HI></Q>
</EPIGRAPH>
<P>_THE World is now arrived to &s;uch a height of Sceptici&s;m and Prophanene&s;s, as to de|light to unravel all Principles both of Rea&s;on and Religion: &s;o that in this de|generate Age we are put upon the Proof of tho&s;e things, which are &s;o plain of them&s;elves, that to endeavour to illu&s;trate, or make them plainer, is but to lend Light to the Sun, or Water to the Sea. And &s;uch are the&s;e Principles, <HI>That God is,</HI> and <HI>All things were made by him.</HI> Which great and
<PB N="6" REF="4">Fundamental Principles of Religion, by the bold Ca|vils of wicked Athei&s;ts, we are forced to prove; Pro|fe&s;s'd Athei&s;m being now &s;et up, and the thing in fa&s;hi|on; it being now the only Badge and Signature of a Modern Wit, to be one of <HI>David</HI>'s Fools, and not only <HI>&s;ay in his Heart,</HI> but make publick Proclamation, <HI>that there is no God.</HI> And the <HI>Speculative Athei&s;t,</HI> who, if he had any being at all, was, till this pre&s;ent Age, ei|ther under a Di&s;gui&s;e, or el&s;e behind the Hangings, is not now afraid to pull off his Mask, his Di&s;gui&s;e, and appear the Man that dares put Sarca&s;ms upon God, and lampoon Religion upon the Publick Stage of the World. And tho&s;e who are not &s;uch Proficients in <HI>Athei&s;m,</HI> as to deny the Exi&s;tence of a God, have yet arrived to &s;o high a Degree of Wickedne&s;s, as to pro&s;ti|tute God's Mercy, the Queen of his Attributes, to their Lu&s;ts and Impieties, as if they had a de&s;ign to baffle God's Veracity with his Clemency, and make his Long|&s;uffering wear out the &s;ence of his Ju&s;tice. Through their Shallowne&s;s and Shortne&s;s of Di&s;cour&s;e, they fool them&s;elves into a pre&s;uming upon God's Mercy, re&s;em|bling tho&s;e prophane Per&s;ons St. <HI>Peter</HI> &s;peaks of, who &s;coffed at the Principles of Religion, and derided the Expectations of a future Judgment, &s;aying, 2 <HI>Pet.</HI> 3.4. <HI>Where is the Promi&s;e of his Coming? for &s;ince the Fathers fell a&s;leep, all things continue as they were from the begin|ning of the Creation.</HI> To &s;uch as the&s;e let me return in An&s;wer, that there is an After-reckoning to be paid in another World, the greate&s;t Slaughter in the Tragedy of the Sinner being re&s;erved for the la&s;t Act; Eternal Death, Hell, and Judgment are in the <HI>Cata&s;trophe,</HI> and will (when this Life is ended) be u&s;her'd in, and brought upon the Stage; which is &s;ufficiently intima|ted to us in the&s;e words of my Text, <HI>But after this the
<PB N="7" REF="4">Judgment.</HI> The Scope and Importance of which Words will afford us this Propo&s;ition,</P>
<Q>That after this Life there is a Judgment to come, or a future State of Reward and Puni&s;hment.</Q>
<P>The Truth whereof I &s;hall manife&s;t and evince from the&s;e two Topicks.</P>
<P N="1">I. From <HI>Rea&s;on,</HI> or the Principles of Nature.</P>
<P N="2">II. From <HI>Scripture,</HI> and Divine Revelation.</P>
<P N="1">I. A Judgment to come, or a future State, may be proved from Rea&s;on, or the Principles of Nature. And hence it was, that every Sect of Men, that did pre&s;cribe Morality, did teach an After-Life. Nothing was more ge|nerally believed among the Heathens. Their Tribunal below, where three mo&s;t &s;evere Judges were appoint|ed, meant the &s;ame thing with our la&s;t Judgment; their <HI>Elizian Fields</HI> were but a Poetical Paradi&s;e; their <HI>Phlegethon,</HI> or River of Fire, was &s;et to expre&s;s our Lake of Fire and Brim&s;tone. And
<NOTE N="(a)" PLACE="marg">Animus no&s;ter habebit quod gratule|tur &s;ibi, cum ami&s;&s;us fuerit tenebris, qui|bus volutatur, &amp; redditus Caelo fuerit.</NOTE> <HI>Seneca</HI> clearly points out a future State to us, wherein our Mind &s;hall have &s;ufficient cau&s;e to congratulate its own Happine&s;s, when it &s;hall be delivered out of that Darkne&s;s, in which it was here involved, and return again to Heaven. And
<NOTE N="(b)" PLACE="marg"><GAP DESC="foreign"> Plato in Phae|done.</NOTE> <HI>Plato</HI> affirms, <HI>That Men live again after Death, and that good Mens Souls enter into a better, but evil Mens into a wor&s;e State than before.</HI> And the Hi&s;torian <HI>Salust</HI> introduces <HI>Portius Cato,</HI> po&s;itively maintaining in a Speech of his to the Roman Senate, <HI>That after this Life ended, good and bad Men go to different Places, and the Wicked in particular into</HI>
<NOTE N="(c)" PLACE="marg"><HI>Diver&s;o itinere malos &agrave; bonis, in loca tetra &amp; formi|dolo&s;a malos.</HI> Salu&s;t. Bell. Catil.</NOTE> <HI>di&s;|ntal and dreadful Places of Mi&s;ery and Torment.</HI> And
<PB N="8" REF="5">this he declares in oppo&s;ition to no le&s;s a Man than <HI>Caius Cae&s;ar,</HI> who (in a Speech of his made ju&s;t be|fore) prophanely affirmed, that <HI>after Death there was no Place, either for</HI>
<NOTE N="(d)" PLACE="marg"><HI>&V;ltra mortem neque curae, neque gaudio locum e&s;&s;e.</HI> ibid.</NOTE> <HI>Joy or Sorrow, Happine&s;s or Mi&s;ery.</HI> And <HI>Tully</HI>
<NOTE N="(e)" PLACE="marg"><HI>Duas e&s;&s;e vias, dupli|c&eacute;&s;&abque; cur&s;us animorum &egrave; corpore exce|dentium: nam qui &s;e humanis viti|is contami|n&acirc;&s;&s;ent, &amp; &s;e totos libidinibus dedi&s;&s;ent, vel in Republic&acirc; violand&acirc; fraudes inexpiabiles concepi&s;|&s;ent, iis devium quoddam iter e&s;&s;e, &s;eclu&s;um &agrave; concilio Deorum. Qui autem &s;e in|tegros ca&s;t&oacute;&s;&abque; &s;erv&acirc;&s;&s;ent, quibus&abque; fui&s;&s;et minima cum corporibus contagio, e&s;&s;&eacute;nt&abque; in corporibus humanis vitam imitati Deorum, his ad illos &agrave; quibus e&s;&s;ent profecti facilem reditum patere.</HI> Tu&s;c. Quae&s;t. <HI>lib.</HI> 1.</NOTE> introduces <HI>Socrates</HI> arguing after this manner: <Q REND="margQuotes">That there are two Ways of departing Souls, leading to two contrary States of Felicity and Mi&s;ery: Tho&s;e who had defiled them&s;elves with &s;en&s;ual Vices, let loo&s;e the Reins to their Lu&s;ts, and been injurious to the Common-wealth, are dragg'd to a Place of Torment, and for ever excluded from the ble&s;&s;ed Society above; but tho&s;e who had kept their Integrity and Cha&s;tity, whil&s;t united to the Bo|dy, and had imitated the Divine Life of the Cele&s;tial Inhabitants, by an ea&s;y and open way returned to that God, from whom they fir&s;t came.</Q></P>
<P>The Notion of a future Judgment is &s;o obvious to the Capacity of every Natural Man, that when St. <HI>Paul,</HI> (Acts 24.25.) rea&s;oned about it, <HI>Felix,</HI> though a Heathen, trembled at it. And the &s;ame Apo&s;tle di&s;|cour&s;ing to the <HI>Athenians,</HI> (the great Lights of the Gentile World) and teaching them the &s;eventh Article of our Creed, <HI>Acts</HI> 17.31. <HI>That God hath appointed a Day in which he will judge the World:</HI> Though he found &s;ome that mocked, when they heard of the Re|&s;urrection of the Dead, yet there were none that ob|jected
<PB N="9" REF="5">any thing again&s;t the Day of Judgment. That was an Univer&s;al Principle, acknowledged and con|fe&s;s'd by all, who either believed them&s;elves, or a God, or a Con&s;cience. And <HI>Ari&s;totle</HI> (the Prince of Philo&s;ophers) grants, that there are <GAP DESC="foreign">, &s;ome things ab&s;olutely good, &s;o good, that a Man &s;hould rather quit his own Life than the Practice of them: Some things again he affirms to be ab&s;olutely evil; &s;o evil, that, rather than them, a Man ought to make Death and Torments the Objects of his Choice; and &s;uch Evils are, Trea&s;on again&s;t our Country, In|ce&s;t, Perjury, and the like. Now this great Philo&s;o|pher in affirming this, is nece&s;&s;arily concluded by his own Principles to grant another Life to come, much better and happier than this to the Good and Vertuous, and another State of Life, much wor&s;e than Death for unju&s;t and vitious Per&s;ons. Nor do his own Princi|ples onely, but tho&s;e of Nature al&s;o, lead him to this; for every thing that hath a Being, does by an indi&s;|pen&s;ible Law of Nature, de&s;ire the Continuance of that being, but mo&s;t of all its Well-being, or bettering its pre&s;ent State. Now if Mens Hopes or Fears were ter|minated in this Life, as they mu&s;t, unle&s;s we grant a future State, every Man were obliged in rea&s;on to &s;eek the Pre&s;ervation of his own Life before all other things; and no Action could be unju&s;t, no Practice culpable, whereby he endeavoured the Continuation of his pre&s;ent being; becau&s;e nothing could be &s;o ill to him as Death, or the having no being, and nothing &s;o good as Life. But for a Man to act ba&s;ely and unworthily to &s;ave his Life, was di&s;allowed by the very Heathens; and that, becau&s;e they &s;aw by the Light of Nature, that there was a future State of Rewards and Puni&s;hments; a Sence whereof cau&s;ed that famous
<PB N="10" REF="6">Heathen, <HI>Attilius Regulus,</HI> to endure a mo&s;t cruel and painful Death, rather than betray his Country, or break his Oath; which he would never have done, had he not been of the &s;ame Opinion with <HI>Tully,</HI> when he &s;aid, <HI>That the Death of famous Men was as it were a</HI>
<NOTE N="(f)" PLACE="marg"><HI>Quandam qua&s;i migrati|onem commu|tation&eacute;mque vitae, quae claris viris dux in caelum &s;oleret e&s;&s;e.</HI> Tu&s;cul. Quae&s;t. lib. 1.</NOTE> <HI>Pa&s;&s;age, or Change of Life, which was wont to be their Convoy to Heaven and Happine&s;s.</HI> So that you cannot but di&s;cern, that this Per&s;ua&s;ion of a future State is &s;o natural to our Rea&s;on, that even Heathens were not without it; it being not indeed imaginable, that God &s;hould not have given all Men &s;ufficient Proofs and Arguments of &s;o important a Principle of Religion as this is.</P>
<P>As for tho&s;e Per&s;ons, upon who&s;e Ea&s;e and Sen&s;u|ality a future State &s;eems to ca&s;t no favourable A&s;pect, we may expect that all &s;uch &s;hould bribe their Con&s;ci|ences to disbelieve it. The Drunkard, who neither mu&s;t nor can keep the remembrance of his Cups, can|not endure to apprehend he mu&s;t be called to an ac|count of them. The Man, who&s;e Lu&s;t prevents the Grave, and who drops by piece-meal into rotten Du&s;t, before he returns to Earth, mu&s;t needs be un|willing that there &s;hould be a Re&s;urrection, to collect the &s;catter'd, the foul Atoms of his Sin, and his Di&s;ea&s;e, and &s;hew them at that Tribunal, before God, his holy Angels, and Mankind. And <HI>Athenagoras</HI> hath given it for a Rule, That the denying of the Re&s;urrection, and another Life, is the
<NOTE N="(g)" PLACE="marg"><GAP DESC="foreign">. <HI>Athenag.</HI> de re&s;urrectione mortuorum.</NOTE> only beloved Doctrine of the voluptuous Epicure; and he that hath once transformed him&s;elf into that Swine, hath his Optick Nerves &s;o ill placed, that (as <HI>Plutarch</HI> ob&s;erves of other Swine) he never &s;ees Heaven again, till he be laid on his Back, never till then thinks of a Judgment
<PB N="11" REF="6">to come; the Certainty whereof may appear to any &s;ober, con&s;iderative, though meer Moral Man, from the&s;e three things:
<LIST>
<ITEM>1. The unequal Di&s;tribution of Rewards and Pu|ni&s;hments in this World.</ITEM>
<ITEM>2. Tho&s;e natural Hopes and Expectations, which good Men have of a State of perfect Hap|pine&s;s.</ITEM>
<ITEM>3. Tho&s;e natural Fears, which wicked Men u&s;ual|ly have of a State of Torment.</ITEM>
</LIST></P>
<P>Fir&s;t, The Certainty of a future State may appear, from the unequal Di&s;tribution of Rewards and Puni&s;hments in this World.</P>
<P>Nothing is more generally received, than that God is good and ju&s;t, that good Actions &s;hall be crowned with Rewards, and evil Actions cha&s;ti&s;ed with Tor|tures and Puni&s;hments. And yet we &s;ee the Di&s;pen&s;a|tions of Providence &s;o unequally di&s;tributed in this Life, that Rewards are not corre&s;pondent to the Ver|tues, nor Puni&s;hments proportionable to the Sins of Men; but that, <HI>Eccle&s;.</HI> 9.2. <HI>There is one Event to the Righteous, and to the Wicked.</HI> Therefore we mu&s;t in Rea&s;on conclude, either that the Judge of all the Earth does not do Right; or el&s;e, that there is a <HI>Judg|ment to come,</HI> in which he will give undeniable Proofs of his Ju&s;tice, by rewarding every one according to his Works. 'Tis true indeed, that Vertue may be &s;aid to reward, and Vice to inflict and puni&s;h it &s;elf,
<PB N="12" REF="7">in regard of tho&s;e Satisfactions which attend the one, and tho&s;e Troubles that accompany the other: but the&s;e are &s;uch kinds of Rewards and Puni&s;hments, which (unle&s;s Men were &s;upported by the Hopes of a future State) would never encourage them to over|come tho&s;e Difficulties, which &s;ometimes they meet in the ways of Vertue; it being impo&s;&s;ible, that the mo&s;t entire Po&s;&s;e&s;&s;ion of Vertue &s;hould always in this Life be a &s;ufficient Reward to it &s;elf, or able to countervail all the Co&s;ts and Grievances, with which the be&s;t Men may be charged and oppre&s;s'd. So that Vertue in this Life is a &s;ufficient Reward to it &s;elf, only <HI>in Spe,</HI> in Hope, in Rever&s;ion; not <HI>Re,</HI> not actually, and for the pre&s;ent; only &s;o far as our cer|tain Hope of another Life is in&s;eparably wedded to the Practice of Vertue in this. And this brings me to the &s;econd thing, from which the Certainty of a fu|ture State may appear; and that is, </P>
<P>Secondly, Tho&s;e Natural Hopes and Expectations, which good Men have of a State of perfect Happine&s;s.</P>
<P>This State is the Object of their greate&s;t Ambition; and if we con&s;ider, that the Attainment of it in this Life is above the Sphere of Po&s;&s;ibility, we mu&s;t then con|clude, that this perfect and compleat Happine&s;s is the Reward of another Life; otherwi&s;e Mankind mu&s;t be defeated of its greate&s;t Expectancies, be fru&s;trated of its chief End, by being naturally and &s;trongly in|clined to &s;uch a Degree and State of Happine&s;s, as it can never be Ma&s;ter of; as if Man were de&s;ignedly made, to be ground between tho&s;e two Pa&s;&s;ions of De&s;ire and De&s;pair; between an un&s;atiable De&s;ire
<PB N="13" REF="7">of Happine&s;s, and an Impo&s;&s;ibility of enjoying what he &s;o earne&s;tly de&s;ires and pur&s;ues.</P>
<P>Thirdly, The Certainty of a future State may ap|pear from tho&s;e Natural Fears, which wicked Men u&s;ually have of a State of Torment, and of a Judgment to come.</P>
<P>God hath &s;et up a Candle (as the Wi&s;e Man calls <HI>Rea&s;on</HI>) in the Souls even of Natural Men; and by this Light, they that &s;it in Darkne&s;s, the prophane&s;t <HI>Atheists</HI> in the World, at one time or other behold them&s;elves as wicked Malefactors, and God as a &s;evere and terrible Judge. This Candle of Rea&s;on, or Na|tural Con&s;cience, may burn dim, being compa&s;s'd about with the damp of Mens Corruptions; but it can no more be put out, than the Light of the Sun; and this principal Ray or Beam of our Souls, this Judge within us, could not be &s;o &s;u&s;picious of our Actions, nor &s;o inqui&s;itive after every Circum&s;tance, that may aggravate our Sins, were it not deputed by the Supreme Judge of Heaven and Earth, to bring us to a further Judgment. And though there will be a General Day of the great and la&s;t Judgment, when Chri&s;t Je&s;us &s;hall mount the Tribunal, and &s;it as a Judge; yet every day he keeps a private Se&s;&s;ions in our own Brea&s;ts, where Con&s;cience &s;its as his Deputy or Vicegerent. So that as often as this invi&s;ible Judge gives its Charge within us, and rouzes and awakens us with any Admonitions, or In&s;tructions, any Checks or Reprehen&s;ions, we mu&s;t not think them the meer Effects of Natural Melancholy, nor &s;tudy for Expe|dients, how to darken the Mind, divert Thought, and fence out Reflection; but look upon them as
<PB N="14" REF="8">&s;ea&s;onable Warnings to prepare our &s;elves to an&s;wer all tho&s;e Endictments and Accu&s;ations, that &s;hall be drawn up, and brought in again&s;t us, at the Great and General <HI>A&s;&s;izes</HI> of the Day of Judgment.</P>
<P>Now the&s;e Natural Fears of a future Judgment do u&s;ually &s;eize upon all kinds of Men, even tho&s;e who have been placed as the mo&s;t &s;hining and glorious Lights, in the Highe&s;t Orb of Dignity and Government. And we may find in the Hi&s;tories of all Ages, that Kings and Potentates have been no more Proof again&s;t the Alarms of Con&s;cience, and the Terrors of a future State than other Men. Whence it came to pa&s;s, that the <HI>Roman</HI> Emperour, <HI>Tiberius,</HI> in &s;pite of his great For|tunes, his &s;trong Guards, and his &s;everal Diverti&s;ements at <HI>Capreae,</HI> could not but confe&s;s in his Letters to the <HI>Ro|man Senate,</HI>
<NOTE N="(h)" PLACE="marg">Tacit. Annal. 6.</NOTE> <HI>Tormenta Pectoris, &s;u&aacute;s&abque; Poenas;</HI> the Tortures and Puni&s;hments his Soul endured to be &s;uch, that he thought the Gods could not inflict greater. Now what was it that did extort from him this Confe&s;&s;ion of his Tortures, but the Horror of a future State? there being nothing el&s;e that one in his Circum&s;tances, of Power and Greatne&s;s, &s;hould have need to &s;tand in fear of.</P>
<P>And what again was the rea&s;on that the Emperour <HI>Nero,</HI> notwith&s;tanding all his &s;inging and rioting through the chiefe&s;t Cities of his Empire, had yet the <HI>Guilt of his Impieties,</HI> to <HI>interrupt</HI> his Plea&s;ures? What made him <HI>tremble</HI> in the Temples of the Gods, as if the Powers above had appeared like revenge|ful Furies
<NOTE N="(i)" PLACE="marg"><HI>Facinorum recordatione nunquam ti|more vacuus.</HI> Tacit. An. 14.</NOTE> to his con&s;cious and guilty Spirit? What, I &s;ay, was the rea&s;on of it, but a fear of an <HI>After-reckoning</HI> in another State, for his prodigious and
<PB N="15" REF="8">lewd Impieties? For (as a late
<NOTE N="*" PLACE="marg">Dr. <HI>Cra|dock</HI> in his Sermon on <HI>Ec|cle&s;.</HI> 9.2. prea|ched before the King, <HI>Feb.</HI> 10.</NOTE> Author hath with great &s;trength of Rea&s;on told us) <Q REND="margQuotes">The Con&s;ide|ration of the Day of Judgment, rather with De|spair than Hope, is the Rea&s;on why the Wicked are &s;o ill governed, and often &s;o unhappy in their Pro&s;perity, and &s;o comfortle&s;s in Affliction.</Q> And as <HI>Antipheron,</HI> through a Di&s;ea&s;e in his Eye, thought he always had his own Image before him: So wicked Men (be they never &s;o great) will &s;ometimes have before them the ugly Image of their Sin, and the hideous Shape of that Puni&s;hment which is feared and expected by them in another World. <HI>Hae &s;unt impiis a&s;&s;iduae domesticae&abque; Furiae,</HI> &s;ays the Roman Orator; The&s;e are the Furies that follow tho&s;e guilty Men with Torches, and fle&s;h Hell-&s;ire into their Faces, and &s;o fear and di&s;tract their Minds, that <HI>Plato</HI> concludes, that if their Brea&s;ts
<NOTE N="*" PLACE="marg"><GAP DESC="foreign">. <HI>Plato</HI> lib. 9. de Rep.</NOTE> were tran&s;|parent, we &s;hould &s;ee &s;uch Wheals and Ga&s;hes upon their Minds, as Rods of Iron, and Scourges of Steel make upon the mangled Bodies of condemned Malefactors.</P>
<P>Nor indeed can the mo&s;t obdurate Sinners, who u&s;e all their endeavours to &s;uppre&s;s the Thoughts of a future State, &s;o &s;tifle and check them, but that they will haunt and pur&s;ue them. And as there is no Man living, that is wholly quit of the Fears of future Mi&s;ery after Death; &s;o there is no Creature but Man, that is mole&s;ted by them: For which, if there be no &s;ufficient Ground or Rea&s;on, we mu&s;t then impeach the great Creator of the World, for making Man alone a needle&s;s Torment and Burthen to him&s;elf.</P>
<PB N="16" REF="9">
<P>And as tho&s;e &s;trange Di&s;orders in the Souls and Minds of Men, do indicate and proclaim a future Judgment; &s;o al&s;o tho&s;e little Di&s;orders and Altera|tions in Nature, (&s;uch as are frightful Eruptions from the Earth, wonderful Eclip&s;es of the Lights of Heaven, the &s;trange Fires &s;ometimes di&s;covered in the Air, the mighty Tremblings of the Earth) may &s;eem (like <HI>Jeru&s;alem</HI> pictured upon a Tile by the Prophet) as little Maps and Imitations, as E&s;&s;ays and A&s;&s;urances of that dreadful Confu&s;ion, which &s;hall cover the whole Face of Nature at the la&s;t Day of Judgment, and as kinds of <HI>Praeludia</HI> to that Day, <HI>when the Sun &s;hall be clothed with Darkne&s;s, and the Elements &s;hall melt with fervent Heat; and the Earth, with all the Works therein, &s;hall be burnt up.</HI></P>
<P>And thus having proved a <HI>Judgment to come,</HI> from <HI>Rea&s;on,</HI> and the Principles of <HI>Nature,</HI> I come now to prove it,</P>
<P>II. From <HI>Scripture,</HI> and <HI>Divine Revelation.</HI></P>
<P>'Tis true indeed, that Temporal Things are more expre&s;ly in&s;i&s;ted upon in the Promi&s;es and Threat|nings of the Old Te&s;tament, by rea&s;on of the Gro&s;ne&s;s and Dulne&s;s of the <HI>Jews,</HI> who doting very much upon &s;en&s;ible things, were therefore more ea&s;y to be wrought upon by &s;uch Propo&s;als. But that the&s;e things were never de&s;igned as the chief Motives of Religion, may appear from the &s;everal Calamities that fell upon &s;ome of the be&s;t Men of tho&s;e Ages. So that to have made the Promi&s;es of Temporal Felicities, the chief Supports and Pillars of
<PB N="17" REF="9">their Faith, had been the ready way to undermine it, and a &s;ufficient Motive to them to di&s;believe tho&s;e Promi&s;es, which by their own woful experi|ence they had found fal&s;e. The principal Evidence therefore of a future Judgment, is to be found in the New Te&s;tament, where 'tis &s;aid, 2 <HI>Cor.</HI> 5.10. <HI>That we must appear before the Judgment-Seat of Christ, that every one may receive the Things done in his Body, according to that he hath done, whether it be good or bad.</HI> And that, 2 <HI>Tim.</HI> 1.10. <HI>Christ hath brought Life and Immortality to Light through the Go&s;pel.</HI> And in the Ver&s;e of my Text, <HI>It is appointed to Men once to die, but after this, the Judgment.</HI></P>
<P>Being then thus per&s;waded of a future Judgment, of what Rock and Adamant mu&s;t that Heart be made, which will not tremble with <HI>Felix?</HI> What a &s;trange thing is it, that as in <HI>Arabia</HI> the Ice and Chry&s;tal are congealed by the power of Divine Fire, and not by Cold, as
<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Diodorus</HI> tells us; &s;o the&s;e icy Chry&s;tal Hearts of ours &s;hould be frozen by that Fire of Heaven, which &s;hall melt and di&s;|&s;olve the World at the Day of Judgment? E&s;peci|ally if we con&s;ider, that the Great Judge, who &s;hall then pa&s;s Sentence upon us, hath the&s;e three Pro|perties to repre&s;ent him dreadful to us, which can hardly center and meet together in any Per&s;on here upon Earth;
<PB N="18" REF="10">
<LIST>
<ITEM>1. <HI>Clear Knowledge.</HI></ITEM>
<ITEM>2. <HI>Entire Justice.</HI></ITEM>
<ITEM>3. <HI>&V;ncontrollable Power.</HI></ITEM>
</LIST></P>
<P N="1">1. The great Judge of Heaven and Earth hath <HI>Clear Knowledge.</HI></P>
<P>Want of clear Evidence &s;ometimes puts Men to a <HI>melius inquirendum,</HI> to a &s;econd Enquiry, and makes the Judg (as the Cu&s;tom was among the <HI>Romans</HI>) write a <HI>Non liquet,</HI> and the Jury (as among&s;t us) confe&s;s an <HI>Ignoramus.</HI> But this cannot without Bla&s;phemy be affirmed of the great Judge of Hea|ven and Earth, who is Omni&s;cient, who is of the Privy-Council to all our Thoughts; he needs no other Evidence, no other Witne&s;s than our mo&s;t &s;ecret Thoughts again&s;t us; the darke&s;t Corners of our Hearts are open and known to him. <HI>He is greater than our Hearts, and knoweth all things,</HI> 1 John 3.20. Masks, Paintings, and Di&s;gui&s;ings, in other things, if they add no Beauty, yet they conceal Deformities; but in relation to God, all this Co&s;t and Labour is lo&s;t. Nothing is more de|formed in the Eye of God, than a periwigg'd painted Sinner, than a carnal Man talking of the Spirit, than a Wolf in Sheeps Clothing, than a wicked Man (like that wicked Woman in the <HI>Proverbs</HI>) wiping his Mouth, and &s;aying, I have done no evil. He can &s;ee <HI>Jeroboam's</HI> Wife in her Di&s;gui&s;e, and the Devil in <HI>Samuel</HI>'s Mantle.</P>
<PB N="19" REF="10">
<P>From God no Cloud can &s;hadow us, no Deep can cover us, no Mountain can hide us. He &s;aw <HI>Adam,</HI> though he hid him&s;elf. He found out <HI>Cain</HI>'s bloody Crime, when no Man impeached or accu&s;ed him. <HI>Achan</HI>'s Sacrilege was clo&s;ely carried, yet God's Eye was upon him: and though <HI>David</HI> drew the Curtains, and carried his Adultery with <HI>Bath&s;heba</HI> as private as he could, yet God di&s;cover|ed him. He can <HI>&s;earch Jeru&s;alem with Candles,</HI> Zeph. 1.12. pry into the mo&s;t concealed &s;ecret Sin.</P>
<P>Let the Pretences of our Actions be never &s;o fair, yet God fir&s;t or la&s;t will pull off their Mask and Di&s;gui&s;e, and &s;hew them as they are to the World.</P>
<P>I have read of one <HI>Phryne,</HI> a fair Curtezan, that fea&s;ting one day among her Companions, &s;he re|commended to them this Sport and Diverti&s;ement, namely, <HI>That what&s;oever one did, all the rest &s;hould follow, and do the &s;ame.</HI> To which when they had all con&s;ented, <HI>Phryne</HI> calls for Water, and wa&s;hes her Face, who&s;e Example all the re&s;t follow; which when they had done, they appeared wrinkled and deformed, becau&s;e they were painted; but &s;he (as having u&s;ed no &s;uch Art) &s;eemed much the fairer. Now as the Latin Poet tells us,
<Q>Ludit in humanis Divina Potentia rebus;</Q></P>
<PB N="20" REF="11">
<P>And 'tis a kind of Sport and Recreation to God, to di&s;cover fal&s;e Play among Men, to wa&s;h off the fair Colours from foul Actions, as well to expo&s;e the Actor to the Scorn of the World, as to &s;hew the Beauty of his own Knowledg.</P>
<P><HI>Philip</HI> of <HI>Macedon</HI> di&s;placed a Magi&s;trate for colouring his Beard, as &s;u&s;pecting that he might colour a Cau&s;e too. But this Trade of painting and colouring Cau&s;es, is no Trade, either of Repute or Advantage, &s;ince the outward Paint cannot conceal the internal Evil from the Knowledg of God; who if he does not pre&s;ently wa&s;h off the Paint here, will be &s;o ju&s;t as to puni&s;h the Painter at the Day of Judgment.</P>
<P>And this brings me to the &s;econd Property, that repre&s;ents the great Judge of Heaven and Earth terrible to us; and that is,</P>
<P N="2">2. <HI>Entire Justice.</HI></P>
<P>An Earthly Judge or Magi&s;trate may (like <HI>Ly|&s;imachus</HI>) patronize and defend Inju&s;tice, and like tho&s;e Judges in <HI>Beer&s;heba,</HI> &s;poken of in 1 <HI>Sam.</HI> 8.3. He may <HI>turn a&s;ide after filthy Lucre, take Bribes, and pervert Judgment,</HI> and in trying a Cau&s;e be no le&s;s bia&s;&s;ed than <HI>Tully</HI> was by his Love to <HI>Pompey,</HI> when he let fall the&s;e words, &s;o very ill becoming the Mouth of a great Con&s;ul and Orator of <HI>Rome, The Love of</HI>
<NOTE N="*" PLACE="marg"><HI>Tant&ugrave;n amor erga</HI> Pompeium <HI>a|pud me valet, ut quae illi uti|lia &s;unt, &amp; quae ille vult, mihi jam omnia &amp; vera &amp; recta vide|antur.</HI> Tull. Epi&s;t. lib. 1. Epi&s;t. 8. ad <HI>Lentulum,</HI></NOTE> Pom|pey <HI>is &s;o prevalent with me, that I cannot but make his Profit and Advantage the Standard of Ju&s;tice, and take
<PB N="21" REF="11">my Mea&s;ures from what is plea&s;ing to him, not from what is really just and right.</HI></P>
<P>Earthly Magi&s;trates may be partial, and re&s;pect Per&s;ons, not Cau&s;es. Thus <HI>Philip Comines</HI> com|plains, that many Mens Offices and Lands were ta|ken from them for running away in the Battel be|tween <HI>Lewis</HI> the Eleventh, and the <HI>Burgundians,</HI> and given to tho&s;e who ran nine Miles further than they.</P>
<Q>Dat veniam Corvis, vexat cen&s;ura Columbas.</Q>
<P>Here in earthly Courts of Judicature, Innocence may &s;ometimes be under the La&s;h, when Guilt e&s;|capes without a Blow. The Eye of Partiality over|looks great Ones, and only kills the &s;mall and puny Offenders. Thus <HI>Saul</HI> de&s;troys the common People, but &s;pares their King; the unprofitable poor Vulgar mu&s;t die, but <HI>Agag</HI> may procure va&s;t Sums of Money for his Ran&s;om, therefore he &s;hall live: But no &s;uch Inju&s;tice can be found in the <HI>Judge of all the Earth.</HI> Ju&s;tice is one of his in&s;e|parable <HI>Attributes,</HI> it is <HI>E&s;&s;ential</HI> to him; he dwells with Ju&s;tice, <HI>P&s;al.</HI> 89.14. <HI>Justice and Judgment are the Habitation of his Throne.</HI> Nay, he is <HI>Ju&s;tice</HI> it &s;elf.</P>
<P>Ju&s;tice in God is no Quality, that may be got and lo&s;t again; but it is his very Nature and E&s;|&s;ence. Deny him to be Ju&s;t, and ye deny him to be God. And can there flow any Inju&s;tice from
<PB N="22" REF="12">the pure Fountain of Ju&s;tice? <HI>Gen.</HI> 18.25. <HI>Shall not the Judge of all the Earth do Right?</HI></P>
<P>3. A third Property of the Judge of all the Earth, which may render him terrible to us, is, His <HI>&V;ncontrollable Power,</HI> which no earthly Judg can pretend to.</P>
<P>Here upon Earth, the Criminal may be too great to be cru&s;h'd by the <HI>Hand of Ju&s;tice,</HI> he may <HI>out|grow the Power of the Laws.</HI> The <HI>Leviathan</HI> may be too &s;trong to have a <HI>Hook put in his No&s;trils.</HI> A Mans Greatne&s;s may protect his Wickedne&s;s, and &s;creen him from the heat of the Magi&s;trates Zeal again&s;t Vice; or he may find &s;helter from the Storms and Showers of Ju&s;tice, under the Shadow of &s;ome <HI>Royal Oak;</HI> his <HI>Princes</HI> Favour may guard him from the Stroke of Ju&s;tice. But none of the&s;e Ca&s;es are incident in the ways of God's proceed|ing. He is (<HI>Jerem.</HI> 32.18.) the <HI>Great, the Mighty God.</HI> He is greater than the greate&s;t of Men, <HI>Job</HI> 33.12.</P>
<P>God is greater than Man, he is not to be hector'd or outbrav'd by any Sin, be it never &s;o Univer&s;al. It is not a <HI>Multitude</HI> that can <HI>countenance</HI> and up|hold Iniquity again&s;t him; for it is not only true which the <HI>Prophet</HI> &s;aith, <HI>That a thou&s;and Years with him are but as one Day:</HI> But in the Ca&s;e we now &s;peak of, a whole World with him are no more than one Man.</P>
<PB N="23" REF="12">
<P><HI>Caligula,</HI> the Emperour, cruelly wi&s;h'd, that all the People of <HI>Rome</HI> had but one Neck, that he might &s;trike it off at a Blow: So when the great Judge of Heaven and Earth &s;hall execute Judgment upon Sinners, all the World hath before him (as it were) but one Neck; and if it plea&s;e him, (as it did once under <HI>Noah</HI>) he will &s;trike it off at a Blow.</P>
<P>We have not &s;uch a God in the New Te&s;tament, as <HI>Marcion</HI> the Heretick fancied to him&s;elf, <HI>Qui &s;olis literis prohibet</HI>
<NOTE PLACE="marg">Tertull. <HI>adv.</HI> Marcion. <HI>lib.</HI> 1. <HI>cap.</HI> 27.</NOTE> <HI>delinquere;</HI> who gives no further Check and Re&s;traint to Sin, than by Words and Let|ters; that fears to condemn what he cannot but di&s;|allow, or that hath not power to puni&s;h what he hath forbid. For though Man by Sin runs away from his God, yet he is &s;till in his Chain; and though he may have put on the Devils Livery, yet he is &s;till within the verge and reach of God's Power, who can deliver him up to Satan, and make his new Ma&s;ter whom he &s;erves, his Goaler, his Execu|tioner.</P>
<P>I be&s;eech you then tell me, Do you believe that God is &s;uch a Judge as he hath been repre&s;ented to you? Or, are you yet fully per&s;waded that there is a Judgment to come? Do you firmly and hearti|ly believe, that for every vitious Act, every &s;hame|le&s;s loud Riot, every boi&s;trous Oath or Rage, eve|ry Neglect of God's Wor&s;hip, every Act of Inju|&s;tice, God will one day bring you to Judgment? If you believe this, and yet venture upon &s;uch dange|rous
<PB N="24" REF="13">Cour&s;es, you are the mo&s;t daring and de&s;pe|rate Per&s;ons in the World; and you have Cou|rage enough (as <HI>Curtius</HI> did into the Gulph or Lake at <HI>Rome</HI>) to ride in a full Career into the Gulph or Lake of Fire and Brim&s;tone; or with <HI>The&s;eus,</HI> to go down into Hell, and skirmi&s;h and duel with the Fiends there. Let me therefore for once &s;et up an infamous Trade, read you a Lecture of Cowar|di&s;e, and a&s;&s;ure you, that this Doctrine of a Judgment to come may be allowed to chill your Blood with Fear, and put you into an Ague of trembling; and that it may con&s;i&s;t very well with the greate&s;t Courage and Gallantry, to fear Him who can ca&s;t both Soul and Body into Hell. For would it not daunt and amaze the &s;toute&s;t Man that ever breathed, to look upon Death, when he can &s;ee nothing but Hell and Judgment beyond it? When the Apparition at <HI>Endor</HI> told <HI>Saul, To morrow thou and thy Sons &s;hall be with me;</HI> the&s;e words did &s;o &s;trangely perplex and confound him, that he fell to the Ground, and <HI>there was no more Strength left in him.</HI> Now the&s;e Torments are as certainly yours, if you continue in any unju&s;t or vitious Practice, as if a flamy Me&s;&s;enger from Hell, mounted in his Vehicle of Fire and Brim&s;tone, &s;hould now come and declare it to you.</P>
<P>When <HI>Popilius,</HI>
<NOTE N="*" PLACE="marg"><HI>Prin&s;quam hoc circulo ex|cedas, redde re&s;pou&s;um Se|natui quod re|feram.</HI> Liv. decad 5. l. 5.</NOTE> by order of the Roman Senate, required <HI>Antiochus</HI> to withdraw his Army from the King of <HI>Egypt,</HI> and he de&s;ired time to deliberate upon it, <HI>Popilius</HI> drew a Circle about him with his Wand, and &s;aid, <HI>Give me your An&s;wer, and
<PB N="25" REF="13">final Re&s;olution, which I may return to the Senate, be|fore you &s;tir out of this Circle.</HI></P>
<P>The Day of Judgment is making its Approaches towards you, and you mu&s;t now, before you go out of the Circle of this World, re&s;olve, whether you will withdraw from the Service of Sin and Sa|tan, and thereby make it prove to you a joyful and an happy Day.</P>
<P>You of this City have already felt the weight of God's heavy Hand in his Temporal Judgments; but beware (I be&s;eech you) how you come under the La&s;h of his everla&s;ting Tortures and Puni&s;hments at the la&s;t and dreadful Judgment.</P>
<P>Many of you have &s;een the <HI>Pale Hor&s;e</HI> St.
<NOTE N="*" PLACE="marg">Rev. 6.8.</NOTE> <HI>John</HI> &s;peaks of, prancing about this City, with one upon his Back who&s;e Name was <HI>DEATH,</HI> who rode in Triumph through this great <HI>Metropolis</HI> of our Na|tion, attended with a large Train of dead Corps, and plaid the Tyrant in &s;o cruel a manner, as to keep Men Pri&s;oners fir&s;t in their own Hou&s;es, and then remove them thence with an <HI>Habeas Corpus,</HI> to the <HI>Grave,</HI> his Pri&s;on, his Hou&s;e of Darkne&s;s; &s;o that it might have been &s;aid of this poor City, as it was once of <HI>Egypt, That there was &s;carce a Hou&s;e in which &s;ome one or other was not dead.</HI></P>
<P>And after that God (remembring Mercy in the mid&s;t of Judgment) had di&s;mounted this <HI>King of Terrors,</HI> and cau&s;ed him to &s;et up his <HI>Pale Hor&s;e</HI> in
<PB N="26" REF="14">his proper Stable, as having done Excecution e|nough upon him; yours, and the whole Nations Sins &s;o provoked his Wrath, and enflamed his An|ger, which (by the removal of the Pe&s;tilence) &s;eem'd extinct and quenched, as to make him ca&s;t his Fireballs among&s;t you, and con&s;ume the Beauty and Glory of our Nation with a flaming De&s;tructi|on. And O that you could have &s;een by the Light of tho&s;e Flames the <HI>Things that belong to your Peace,</HI> le&s;t (like the Inhabitants of <HI>Jeru&s;alem</HI> &s;poken of by the
<NOTE N="*" PLACE="marg">Ezek. 15.7, 8.</NOTE> Prophet) you may be &s;aid to have <HI>gone out from one Fire, and that another &s;hall devour you;</HI> le&s;t you &s;hould &s;eem to be as
<NOTE N="&Verbar;" PLACE="marg">Amos 4.11.</NOTE> <HI>Firebrands,</HI> pluck'd out of a <HI>Temporal,</HI> to be ca&s;t into <HI>Everlasting Fire</HI> at the Day of Judgment, into a <HI>Fire that is not</HI>
<NOTE N="*" PLACE="marg">Mark 9.44.</NOTE> <HI>quenched;</HI> a Fire, in compari&s;on where|of the <HI>Babylonian Furnace,</HI> &s;even times hotter than u&s;ual, was but a cool Shade, and a <HI>Place of Refre&s;hment.</HI> And the great and dreadful Conflagration this populous City did &s;o tremble at, was but as a &s;mall Spark to that Infernal <HI>Tophet,</HI> but a painted Fire to tho&s;e everla&s;ting Burnings.</P>
<P>You will therefore, I hope, accept of my De|votion, who am a Citizen by Birth, and a Na|tive of this Pari&s;h where I now &s;tand, if (that you may e&s;cape the Condemnation of the la&s;t Judgment) I put up to the Throne of Grace the &s;ame Petition for you and my &s;elf, which St. <HI>Paul</HI> did for his Friend <HI>One&s;iphorus,</HI>
<NOTE N="*" PLACE="marg">2. Tim. 1.18.</NOTE> <HI>The Lord grant, that we may find Mercy of the Lord in
<PB N="27" REF="14">that Day,</HI> that great and terrible Day of Judg|ment; and that having our Sins wa&s;h'd away with the Tears of Repentance, and the Blood of Chri&s;t, which <HI>&s;peaks better Things than the Blood of Abel,</HI> we may all be
<NOTE N="*" PLACE="marg">Ephe&s;. 2.19.</NOTE> <HI>Fellow-Citizens with the Saints,</HI> and of the Hou&s;hold of God, in the highe&s;t Heavens; into which we be&s;eech Almighty GOD to receive us all, for the &s;ake of Je&s;us Chri&s;t the Righteous; to whom, with the Father, and the Holy Gho&s;t, be a&s;cribed by us, all Honour, Glory, Prai&s;e, Power, Might, Maje&s;ty, and Dominion, both now and for ever.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
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</TEXT>
</EEBO>
</ETS>
