The Morning Exercise Methodized

Mat. 7.1. When we approach his Table, where we are eminently to act repentance, the whole work of preparation is resolved into self-examination, 1 Cor. 11.28. Nay, this is a receipt transmitted to us with a probatum est thus by David, Psal. 119.59. I examined my ways, and turned my feet into thy Testimonies. And when the Prodigals wits returned to consider his wickedness, he would home to be a servant, where he had been and might have been a son; God's rod is but a calling us to reckon with our own souls; he never reasons with any by correction, that read their own estate in his instructions. You have heard before that conviction must go before conversion; man's conscience is a Register which will bring to remembrance; and Judge that will clearly determine of man's ways; the worst of men by a short conference with their own soul, would soon see a necessity of repentance; censure others less, and yourselves more; inquire not into other men's condition so much as your own Conversation; let no day return without accounts, be serious in self-examination.

Fourthly, Sit loose to the world; the world is the great pull-back to heaven, and hindrance of repentance; you may observe, the reason the Rebellion and impenitency of Ezekiel's hearers, was, their hearts went after their covetousness, Ezek. 33.31. otherwise they took delight to hear. That sad sentence, A Camel may sooner go through the eye of a Needle, than a rich man enter into the Kingdom of heaven, was occasioned by a rich man's refusal of Christ his call to repentance, Matth. 19.20. Riches choke the work, and lift up the heart too high; great men in the world think they live above all reproof; for Tyrus -like, they set their hearts as the heart of God, Ezek. 28.6. and think to live without control; he that loves the world, finds (when called to repentance) he is loath to leave pleasures; it is hard to renounce riches; it cuts deep to despise Wife, Children, Father, Mother, Friends, and dear Relations; he cannot but be dismayed at reproach and sufferings; sin is the common property of the world; the things of this world, is the recompense of impiety; they that sin highest, ordinarily succeed most; yet this is the great stumbling stone of the godly; the world makes David almost repent his repentance, Psal. 73. They that will follow God, must be strangers to the world; true Penitentiaries must be pilgrims in the earth.

Fifthly, See the shortness of life, and limitaton of the day of grace. Hopes of long life, and thoughts of repentance at pleasure, help many a soul to hell; our life we must consider is but a bubble, a blast, a shadow, gone before it well appear, in which there is no certainty; our time is in God's hand; he hath numbered our days, but to which of us hath he declared the number? hath he given any man a legible Lease of his life? have the youngest, strongest, most healthful among us, an assurance of tomorrow? and doth not eternity depend on the well-husbanding of this uncertain time? is there any remembrance of God in the grave, or repentance among the dead? doth not death determine the eternal estate of men? Dives eyes cannot disti • l one tear in hell; though he call to Abraham for mitigation of torments, never so much as begs the pardon of sin; no, that is too late; see we not men pensive and sad at the thoughts of death? Chrysostom hath told us, the cause of the fear of death, is, because we live not in the austerity befitting Christianity, but lead d • licate and voluptuous lives. Could we make every day our dying day, it would quicken us to repentance. Hilarion never had a tomorrow; and when he comes to die, he hath the comfort of it; Oh my soul, get thee out of this house of clay, what dost thou fear? Septuaginta pr pe annis servivisti Christo & mortem tim s! Hast thou served Christ almost seventy years, and dost thou now fear death? If we will live forever, we must die daily; if we will not defer repentance, we must not determine to ourselves any other time than the present.

Again, if we know our time in nature, who knoweth the date of the day of grace? It is a limited day, but the bounds thereof are not pub ished, that today, whilst it is called today, we may hearken to his voice, lest he swear in his wrath we shall not enter into his rest. A season of salvation is allotted to the sons of men; the old world had its day, Jerusalem had her day, every of us have our day; but our day of nature may out-date our day of grace, (yet of this we have no assurance) but if so it do, it were better the day of our being had never been; for the opportunity lost, we are lost forever; whilst we enjoy the Word, and motions of the Spirit, we have hope; but if ever these cease, we are undone; Let us startle our souls with these sad thoughts; This may be the last day or hour of my life, but if not, the last day and hour of grace; would we hear every Sermon as the last, it would rouse our souls to repentance.

Sixthly, Seriously exp • ct approaching judgment; it is an Argument to repentance, and very persuasive thereunto, as you have before heard; the thoughts of the last judgment, will cool the courage of the profanest sinner, when he seeth the day approach in which his secr • t sins must be laid open, a severe sentence cannot be respited or suspended for the least moment, but must be executed with speed, certainty and severity; the Judge is just, and will then be inexorable. All the shel • ers of his power, might, policies, riches, honors, by which he staved off repro • f, will now b • scattered; a d fame vain and bootless; the Judge is no respector of person; a day stored with; indignation, which will not be mitigated, but be poured out in full vials; can the heart but tremble, that is the subject of these thoughts? They that sin with boldness, set the day of judgment at a distance from their soul; but if we will provoke repentance, think with Jerome you always hear the Trumpet of the last day sounding in your ears, Arise ye dead, and come to judgment. Excellent was the stratagem to stir up repentance, wh • ch is storied of a Christian King of Hungary, who being on a time sad and pensive, his brother a jolly Courtier, would needs know the cause of his sadness; O Brother (said the King) I have been a great sinner against God, and know not how to die, or to appear before God in judgment; his Brother making a jest of it said, These are but melancholy thoughts; the King replied nothing at present; But the custom of the Country was, that if the Executioner came and sounded a Trumpet before any man's door, he was presently led to execution; the King in the dead time of the night sends the Executioner to sound the Trumpet before his brothers door, who hearing it, and seeing the Messenger of death, sprang into the Kings presence, beseeching to know in what he had • ffended; Alas Brother (said the King) you have never offended me; And is the sight of my Executioner so dreadful; and shall not I who have greatly offended, fear to be brought before the judgment seat of Christ! a singular cure for jovial contempt of repentance; the sense of judgment is a strong summons to repentance.

Seventhly, Seriously apprehend the possibility, nay, probability, nay, the positive certainty of pardon. I have before told you, Repentance is the result of faith; despair deters duty; hope in Israel, is the great help to repentance; the Law leads to conviction, but the Gospel to conversion; despair is the devils lock to impenitency; look up therefore, see there is mercy with the Lord, that he may be feared, and plenteous Redemption, that he may be sought unto; apprehend then the price of man's sin paid, the justice of God satisfied, the pardon sealed in and by the blood of Christ, and proclaimed in the Gospel; so that it is thine with certainty, if received with a prostrate soul, and sued out by serious repentance; nothing needs to deter; God is reconciled, therefore return unto him.

Eighthly, Soak the heart in the blood of Jesus; take every day a turn of meditation in Mount Calvary; cast thy eyes on a crucified Christ; read the nature of thy sin, the provoked wrath of God, and passionate loves of a Savior; it is suppling to the Adamantine heart, and suasive to the most obdurate soul: I have before noted its force and efficacy to repentance; be persuaded daily to contemplate the Cross of Christ.

Ninthly, Speed will much facilitate repentance; sin may be removed, before it be settled by custom; but then it is difficult; youth is pliable to precepts, strong under burdens, dexterous and active in business; when old age is infirm, and impotent; the piety of youth is the horror of the devil, the honor of Religion, the case and joy of the soul; let not sin become customary, if you will ever cast it off; for it will become a second nature; linger not in what you will be rid of; for the longer you linger, you will be more loath to part, like Austin's modo sine modo, and paululum quod ibat in longum; your anon will never come; and our little longer in sin, will last forever by the good will of nature; singularly good is the counsel of Basil, If the thing be honest, keep it to the end; if filthy and hurtful, why dost thou continue in it? doth any that desires to ease the stomach of choler, increase it by a continued bad and intemperate diet? if ever you will repent, repent betimes; late repentance is rarely true, but ever difficult.

Tenthly, Sue for it at the hands of God. Repentance is God's gift, and therefore must be begged; it is Christ's purchase, the Covenants promise, and may be begged with confidence; Jesus Christ is exalted to give Repentance, therefore go to him in Faith; all means is ineffectual without God's Blessing. Let therefore Prayer enforce all means to this end; whilst you sit under the Word, study the nature of God, examine yourselves, sit loose to the world, see life its brevity, and the limitation of the day of Grace, seriously expect the day of judgment, sensibly apprehend a pardon, soake the heart in the blood of Christ, and speed Repentance, second all with earnest Supplication; say with Ephraim, O Lord turn thou me, and so shall I be turned; so shall your stony heart be taken from you, and you shall possess this necessary grace of Repentance in the truth of it, which God of his mercy grant us.

OF Holiness.

HEre are two duties enjoined together in one and the same precept, though not enjoined w • th the same penalty, (peace and holiness) the latter hath a sad threat added, if we miss it, without which no man shall see the Lord. It is somewhat like that charge, Exod 28.34, 35. that the Vest of Aaron should be on the skirt with a Pomegranate, and a Bell, both of gold; yet the use of the Bell was far above that of the Pomegranate, that the sound thereof may be heard when he goeth in before the Lord that he die not. So are peace and holiness two golden graces or blessings; peace is like the Pomegranate, whose smell is fragrant, odoriferous, and so full of seeds, as no fruit more; such is peace, of all outward blessings the chief, and full of the seed of all blessings, it is therefore called the bond of peace, as if other blessings were the bundle, but peace the bond that did comprehend them all: Yet holiness is that which beareth the Bell, and maketh the music in the ears of God; and if the sound thereof be not heard before the Lord, we shall surely die. Therefore it is observed that the Relative [which] is not plural, as referring to peace and holiness both; nor is it feminine, as referring to peace at all; but 〈 in non-Latin alphabet 〉 , (not 〈 in non-Latin alphabet 〉 , nor 〈 in non-Latin alphabet 〉 ) as referring only to 〈 in non-Latin alphabet 〉 , holiness.

Here are two great points contained in this Text.

Doct. 1. P ace is a high duty, rich blessing, and singular benefit that a Christian is bound to follow, pursue, press after, and labor for, and that with all men.

The duty is pressed strictly in the word 〈 in non-Latin alphabet 〉 , rendered here with the softest follow; and in other places it is rendered to follow after, 1 Cor. 14.1. Phil. 3.12. to pursu • , 1 Pet. 3.11. to press unto, Phil. 3.14. And we have a full proof for all; Rom. 12.18. If it be possible, as much as in you lieth live peaceably with all men. We must see there be no default on our part (that all the world is not in peace) but that we follow, pursue, press hard after peace, (as far as possibly we may, and to the utmost that lies in us) and that with all men; so saith the Text also.

But I must leave this small Pomegranate peace, that I may ring out the Saints Bell of holiness, the sound and force whereof I heartily pray may reach all your hearts, (not ears) or rather that the sound thereof in all your hearts may be heard in the Lord's ears, (not ours) that ye die not; yea, that Religion die not; otherwise I may fear that England's passing Bell is tolling at the departure of our glory, and we may call the next generation Iohabod.

But the other, and present point is this; viz. That true and real holiness is the grace; the duty, the state, the trade which every Christian is bound to follow, pursue, press after with might and main, as he ever thinks to look God in the face. 2 Cor. 7.1. Having these promises, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God; perfecting holiness] what is that, but to follow it, follow after, pursue, press hard to it? so 1 Pet. 1.15. Be ye holy as God is holy; there is as much or more, pursue, follow it still, that you take up with no scant measure, no low degree of it.

I call it, 1. A grace, and so it is; yet more; it is not one single grace alone, but the conjunction of all graces. To say it is a star, is too little, it is a constellation; or the way of holiness is as the lactea via, altogether starry, so holiness is all grace.

2. I call it a duty, and so it is; but much more, it is the sum and Epitome of all duty. All duties of the first Table are referred to holiness, as all of the second Table to righteou ness, Luke 1.75. Yea, duties of the second Table are called holiness, 1 Thes. 4.3. & 7.

3. I call it a state; it is not an act or habit, but a state; nor a state of a Christian, but the state of Christianity, the state of consistency and continuance or growth; there are some states we pass through, (as the man through Infancy, childhood, youth, but abides in the state of Manhood) we pass through the New birth to be born no more; of mortification, to die no more; of bondage, to fear no more; but in this state once, we must persist, persevere, live, die in it.

4. I call it our trade, and so it is our noblest profession, and course of life, 1 Pet. 1.15. Be holy in all manner of conversation, 2 Pet. 3.11. What manner of persons ought we to be in all holy conversation! This is the trade and business we should ply in the whole course of our lives.

Now it may be asked what this holiness is? And I would answer, and (if the time would bear it) open, the definition, which is this:

1. I call it a change, and so it is; it is not from nature, custom, education; it is not an habit, form, but a change. Christiani fiunt non nascuntur, creantur non generantur; and a mighty and manifest change it makes, it is therefore called a new birth, new creation, a new creature, resurrection, &c. Is there not a change when a child is born? when a dead person raised? a blind man receiveth sight?

Yea, whatsoever is called holy, is eo nomine, changed from its common use; when a person, or a garment, or a place, or a vessel, or a day were called holy, all such were changed, as to their use, serving now for sacred and Religious Services; such is Soul-holiness, a Soul-change.

There are three great changes wrought in a Christian at times.

First, One in Justification; when a guilty sinner hath sin taken away, that it is not imputed.

The second in Sanctification; when a sinner living and wallowing in sin, hath sin taken away, (the power of it) that it doth not reign.

The third is in Glorification; when the sanctified person hath sin taken away, (all remainders of it) that it hath no being left.

Now though the first and last of these are both perfect changes, and Sanctification is not perfect here; yet upon some account, some have called that change wrought in Sanctification the greatest change of the three; for compare it with Justification, Justification is a change of the state, not of the person; a change without, not within the man.

In Sanctification, there is a real change, and that within the man.

In Glorification also is a perfect change, (it being the highest state of the three) but the change is not so great as in Sanctification; glory and grace differ but gradually, there being no opposition between them, as between grace and sin. The change is not so different between the Morning light and the Noon-day brightness, as between the Morning light and the Midnight darkness.

2. I call it an inward change] to distinguish it from civil hon • sty.

3. A through change] to distinguish it from restraining, or conforming grace, which produceth some particular and partial change, but not a total and universal.

4. A real change] to distinguish it from hypocrisy, which makes show of a great and goodly change, but is only outward and seeming, not inward and real; which three are often taken (but as often mistaken ) for holiness.

5. Wrought] it is neither natural nor acquired, or taken up by the power of our own free will, or force of others persuasion, strength of reason, convictions, resolutions from within or without. Hence we are said to be God's workmanship, Eph. 2.10. To be wrought to the same thing, 2 Cor. 5.5.

6. In the whole man] 1 Thes. 5.23. The God of peace sanctify you wholly; and I pray God your whole soul and body, and spirit be k • pt blameless, &c. So that if you ask where is the seat of this holiness? is it in the head? or heart? or conscience? or outward man? I answer, in no one, but all of them; it is as leaven that leaveneth the whole lump; it is as the soul, tota in toto, & tota in qualibet • art. The understanding in a new sanctified person is enlightened to discern spiritual things, which before he understood not; his memory sanctified to retain what is good, and shut out what is hurtful; conscience awakened to check for sin, and exc te to duty; will subdued to embrace good, resist evil; affections orderly placed, to love, fear, desire, delight it, and to hate, and what is suitable to holiness; and the whole outward man for speech, actions, behavior, yea, habit and dress is composed as becometh holiness.

7. Of a formerly vile sinner] grace makes a mighty change when it works effectually; none so bad, so far gone, but it can br ng home; it finds one in his blood, and leaves him clean; it finds a thorn, and leaves a mirtl • ; it meets with a Publican and Harlot, and leaves a Sa • nt; it meets with a bloody Persecutor, and hellish Blaspheme • , and turns him into a Preacher, or Martyr, as Paul; it finds men as bad as bad can be, and leaves them in as good a state as the best, 1 Cor. 6.9, 10, 11.

8. By the Spirit of God] we may not ascribe it to the virtue of Ordinances, or worth of Instruments; 1 Cor. 9.11. But ye are washed, but ye are justified, but ye are sanctifi • d; — by the Spirit of our God. Art, n • ture, education can do nothing here; it is not by might or power, but by the Spirit of God, Zach. 4.6.

9. Whereby the heart is purged, &c.] here the parts of holiness, which are two, mortification and vivification; Cease to do evil, learn to do well. The first is privative. The second positive.

Grace works right, when there is first a leaving of old sin: it is not putting a new piece on an old garment; or clapping a new Creed to an old life; or new duties to wonted courses; this were to sow with divers seeds, or wear a garment of woollen and linen which God hates; but there must be as to the privative part

1. A heart purged from the love of every sin] there may be sin left in the heart, no sin loved and liked; the evil that I do, I ha • e; sin and grace may stand together, not love of sin and grace.

2. A life from the practice and dominion of sin] sin remains still, but reigns no more; he was a servant of sin, and had members enough to be instruments of sin; a mouth to speak it, a tongue to speak for it, a wit to invent for it, reason to argue for it, hands and feet to work and walk fought it, purse to spend upon it; there is none of these now.

Secondly, and the other part is yet much better; he is in heart and life carried out after every good] it is not a bare breaking off of sin that makes a Christian; (it is one half of a Christian) but there must be a turning from sin, and bringing forth fruits meet for Repentance. You have both these parts, 2 Cor. 7.1. Let us cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness, &c.

To come to the Reasons of the point, which are four.

Reas. 1. This is God's great design; therefore should be ours. It is the greatest design God hath upon his people in all he doth to and for them. All the immediate acts of God, and all his mediate tend to this.

1. All God's immediate acts: Pitch where you will; carry it to the first of God's acts towards man in Election; God hath chosen us before the foundation of the world, that we should be holy. So that I may not say, If I am Elected, I shall be saved, though I live in sin; but if Elected, I must be Sanctified, and die to sin.

2. Take all the acts of the three persons apart.

First, The Father if he adopt, if he regenerate, if he call, it is that we should be holy.

Secondly, It is the end designed by all that Christ did; his Incarnation, Life, Death, Doctrine, Example, Humiliation, Exaltation, Prayers, Promises, Threats, Miracles, Mercies; yea, of his Intercession in heaven that we might be sanctified.

Thirdly, It is the end of all that the Holy Ghost doth. All the works of the Holy Ghost may be referred to three heads. 1. His gifts. 2. Graces. 3. Comforts; and all these tend to holiness.

1. All the gifts of the Holy Ghost; if a gift of prayer, of conviction, terror, &c. it is to sanctify thee; if of knowledge, utterance, &c. it is to make others holy.

2. A l his graces; What is Knowledge, Faith, Repentance, Love, Hope, Zeal, Patience given for; but to make thee holy? yea, they are the several parts of thy holiness itself, which is made up of nothing but the graces of the holy Spirit.

3. All the comforts of the Spirit are given to strengthen our hands in holiness; What is the peace of God, love of God, pardon of sin, assurance of salvation, joy in the Holy Ghost, Spirit of Adoption given for, but to make us more watchful, humble, lively in holiness? The Privy Seals of Justification must be attested in Letters Patents, under the broad Seal of Sanctification, or it may be well suspected. Jeremy had two Evidences of his purchase, one sealed, the other open; so must we.

2. The mediate acts of God, whatsoever they be in Providences or Ordinances.

First, All ways of God's Providence to his people, tend to their sanctifying.

1. If God afflict, he saith to sickness, Go and pull me down that proud sinner, that he may be sanctified; Go saith the Lord to the winds and storms of the Sea, blow and beat the Ship to awaken me that sleepy Jonah; swallow him up saith he to the Whale, ( the Lord spake to the fish it is said) that he may learn to pray there, and preach after. Go Temptation, winnow me that man well, that he may not be full of self-confidence, that he being converted, may strengthen his brethren; Go death, saith he, smite such a woman's husband, that she may be destitute of worldly comforts, then will she trust in me, and fall to prayer and supplication. Go ye Chaldeans and Sabaeans, and work your will on my servant Job; yea, Go Satan, and do thy worst, make ye him poor, I will make him honest and pious, and more than a Conqueror, and bring him forth as gold; I will leave a poor people, saith the Lord, and they shall trust in me. In a word, the Lord saith, the end of all chastisement, is, That we should be made partakers of his holiness.

2. If God deliver, it is that we should serve him in holiness and righteousness. Go saith the Lord to Moses, deliver me that people, that they may be to me a Kingdom of Priests, and an holy Nation. Let Naaman be healed, that he may become a Convert to that God that hath healed him. Sanctify me that first-borne son, whom I have given thee again.

Secondly, In all Ordinances; whose sole and proper end is Sanctification. The Word is to sanctify, John 17.17. The commands, 1 Thes. 4.3. The promises to sanctify, 2 Cor. 7.1. The Sabbath is a sign between God and us, that he is the Lord that doth sanctify us, Exod. 31.13. The Sacraments; Baptism is to sanctify, Ephes. 5.26. The Lord's Supper; so Discipline, Censures, Absolution, &c. Church-communion, private Conference. All Ordinances agree in this; some of them are for Conversion, some for Confirmation, all for Sanctification.

Reas. 2. This is that which constitutes a Christian, and from which he is denominated. All the Christians, and Church-members of old were called Saints; the Saints at Rome, Corinth, Ephesus, &c. That is, the Christians of those places and Churches, (not Saints departed, and Canon zed, but such Saints as we are or should be) visible Saints, followers of holiness: And therefore as one is called a Scholar because he follows learning; another a Merchant, because he follows Merchandize; so is the Christian to follow holiness; To imagine a Christian without holiness, is to call one rich that hath neither goods nor lands; a Scholar without learning; to imagine a Sun without light, and fire without heat, which is a pure contradiction.

It is holiness which constitutes the Christian, as it is the soul which constitutes the man, who without it is a dead carcass, hand, foot, heart, move not; neither can the eye see, ear hear, or tongue speak without the enlivening soul; so is the Professor a carcass or shadow without holiness; all his works dead works; his prayers dead, praises dead; yea, his faith, hope, repentance without holiness (mortua, & mortifera) all dead and deadly.

Reas. 3. Without this no man shall see the Lord. This is the Menacing reason of the Text, where there are two things to be explained.

First, One implied.

Secondly, The other expressed.

1. That implied is, That in seeing the Lord is the complete beatitude of the soul; Blessed are the pure in heart, they shall see God, Mat. 5.8. i. e. see the Lord Jesus; for the Godhead is inv • sible; No man hath seen God at any time, nor can we see him, 1 Tim. 6.16. But the holy person shall see Christ, and the glory of the Divine Essence, as much as finite can comprehend of infinite; yea, see God and live; see Christ, and be like him, 1 John 3.1, 2. Jesus Christ seen in heaven, is the glass of the Trinity; in him we shall see the fullness of the Godhead bodily: And he is a transforming glass to those that see him, who shall be changed into the same image from glory to glory, 2 Cor. 3.18. And the sight of Christ will be to us a transfiguration sight; when I look into another glass, I see the image and representative of myself, and as it were, another self; but when I shall look into this glass, I shall see another image and representation, (as a Parelius by the reflection of the Sun) and as I may say, another Christ. Hence we commonly call the vision of God the beatifical vision; as one saith elegantly, Fides justificat, Charitas aedificat, Spes laetificat, Visio beatificat; Faith justifies, Charity edifies, Hope pacifies, but it is Uision which glorifies: And I may add, Sanctitas qualificat, holiness qualifies, that Vision may glorify. And this leads me to the second thing which is expressed.

2. Without this no man shall see the Lord. Mark the word, no man; Be he rich or poor, Prince or Peasant; yea, be he a Prophet, Apostle, Minister, Martyr; yea, we may carry this 〈 in non-Latin alphabet 〉 higher, no Angel shall see the Lord; what parts soever the man hath, whatsoever duties he performeth; let him be this or that, or any other the best profession, way, Church; let him do, let him suffer, let him be, let him give, let him hold what he will, • f he be not holy, he comes not into God's beatifical presence, he enters not into the holy hill of God. But were he as the Signet o • the right hand, he must off, were he an anointed Cherub, he must out; down came the Angels, when they had laid down the r holiness, and Adam was driven out of God's presence, when he had driven out holiness.

Reas. 4. The fourth and last Reason, is that thundering one of Saint Peter, 2 Pet. 3.10, 11, 12, 13. When the last Trumpet shall sound, and sound louder and louder; when the day of the Lord shall come as a Thief in the night, in the which the Heavens shall pass away with a noise, and the Elements shall melt with fervent heat, the Earth also and all the works therein shall be burnt up; Seeing then all these things shall be dissolved, what manner of persons ought we to be in all holy Conversation and godliness, looking for, and hastening unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the Elements shall melt with fervent heat! Nevertheless we according to his promise look for new Heavens, and a new Earth wherein dwelleth righteousness. Here is nothing but terror in the Text, Lamentation and mourning, and woe. A Thief in the night, a great noise, fire, melting, burning, dissolving, yet is holiness and righteousness secure. The new Creature looks for a new Heaven, and a new Earth, wherein there will be room for holiness, if there be none here as for Lot in S • dome. This holiness is like the blood of the Passover on the door posts, when the destroyer was abroad, and a dreadful cry all Egypt over, then were the Israelites ready with their loins girt, and staves in their hands, expecting the good hour of their last Redemption.

We have seen (it may be some of us) sad days already; but there are too sadder to be expected; they are called the day of the Lord, and not days; because as death leaves us, judgment finds us; Death being the morning, and Judgment the evening, and eternity the night of the same day) They are both days of dissolution; the one is of the body; a sad dissolution, when the soul shall pass away with a sad noise of many a doleful groan, and this elementary body shall melt with fervent heat of burning diseases, &c. The other is of the Universe, when the whole world shall be in a conflagration, and hell shall come up to heaven, as once hell came out of heaven to consume Sodom; when the body of the Universe shall groan with the groanings of a deadly wounded dying man, as was said of Egypt, Ezekiel 30.24. Cum mare, cum Tellus, Correptaque Regia Caeli, Ardeat, & mundi moles operosa laboret; When the stars of heaven shall fall, and the powers of heaven be shaken, the Sun turned into darkness, Moon into blood, and all the kindreds of the earth mourn, and the hypocrites cry out, Who among us shall abide with devouring fire, and dwell with eternal burnings? Isa. 33.14. Then shall the godly soul lift up his head, at death and destruction he shall laugh; he shall walk loose in the midst of the flames, as did the three Children without so much as the smell or least dread of the fire; and they may touch these live coals, as the Angel did, Isaiah 6.6. without any dismay.

Oh holiness, holiness! what a munition of Rocks wilt thou give thy followers in that day of the Lord! oh let me press you to get a holiness that is Scripture-proof, and you yourselves, and your state, and comforts will be death-proof, hell-proof, judgment-proof; you need not fear any fear of man, any day of the Lord, any furnace-fire, elementary fire, conflagration-fire, hell-fire; when the Kings, and the Captains, and the Mighty shall cry out to the Rocks to fall on them, and the worshippers of the Beast, and the rich Merchants of Rome shall cry out for the smoke of the burning, then shall the Sons of Zion sing out their redoubled Hallelujahs at the coming of the Bridegroom, and the day of the Lord, their day of Marriage and Coronation.

Use 1. Lament the loss of holiness. We may complain; Holiness is lost and fallen in the streets. Some complain of loss of Trade; in these sad times Trade is dead, there is no Trade; we may say this Trade is lost or dead, there is little holiness stirring. Many complain of the loss of peace, p • ace is gone, but we have cau • e to say, Holiness was gone first. In midst of many Professions, many contentions, many op nions, changings, turns, returns, little holiness to be seen. In midst of great parts, high expressions, much light, powerful Ordinances, many years attempted Reformation, a little holiness goes a great way. Our shadows are long, our contentions sharp, our holiness low, our Corn runs out into straw and stalk, not ear and kernel. Our nourishment turns to Rickets, the head swelled, and extended, the child feeble and infirm; we have left our company, and our work, and are scattered all the Land over, to pick up staws, and gather stubble. Some observe, that our buildings nowadays, are not so solid and substantial as of old; our spiritual buildings are not I am sure; And as some say, our English cloth is not of so good a name and esteem, as heretofore abroad, not so pure and well wrought; our name and Crown for holiness is lost, it not being so pure and well wrought.

[Use 2] Use 2. It informs how little some have to evidence their Christianity, and their Title to heaven, that can speak of no Holiness, make no proof of any real change or work of the Spitit, of dying to sin, living to God; what are all these hopes but lying hopes. Without holiness no man shall see the Lord.

Uisible Saintship may justly gain admittance into Church-fellowship; But it is real holiness that makes meet to partake of the inheritance of the Saints in light. Seeming holiness in profession, sets thee in the outward Court, but into the inner Temple, and the Holy of Holies, only true holiness qualifies to an admission. It is noted, though the outward Court was laid with stone, yet the Inner Temple, and the Holy of Holies had the very floor of gold. True Holiness makes a Member of the Church Militant and Tryumphant.

[Use 3] 3. Use, Reproof, or terror to such as hate, deride, or scoff at holiness. Many if reproved, will say, I cry you mercy, you must be so holy, I am none of your Saints, nor of the holy Brethren, &c. Oh unclean swine, or unclean spirit shall I say; knowest thou not whose language is that in thy mouth, What have I to do with thee thou holy one of God? Thy speech bewrayeth thee (as one saith) to be a Hellilean, no Galilean, no Disciple; dost thou call thyself a Christian, and deny the Saint? then blot out Saint in Paul's Epistles, and teach him to call Christians by some other name, of Drunkards, Swearers, and Scoffers at holiness. Blot out Saints out of thy Creed. Dost thou say thou art none of the holy Brethren? then tear thy name out of God's Book, and the Church Register; The Apostle calls all the Christians to whom he writes, Holy Brethren, partakers of the heavenly calling. Dost thou glory that thou art none of the holy ones? then glory in this threat of the Text, that thou shalt never see God; glory in this, that thou hast no part nor lot in this matter, no part in Election, Redemption, in the gifts, graces, comforts of the Spirit, in the promises and privileges of the Gospel; go and glory that God is not thy Father, Christ thy Savior, that thou shalt never be troubled with the Communion of the Saints in Heaven, and the spirits of just men made perfect.

[Use 4] Use 4. A worse Reproof and Use of terror follows to such, who instead of following holiness, and perfecting holiness in the fear of God, are fallen from it, declined, and turned aside after vain opinions, and employ speculations.

A young Saint and an old Apostate leads to a sad end. Look to it you young Professors, that had the Dew of Grace, and seeming holiness in youth, and are now dried up by the roots. Look to it you old Professors, that you hold out, watch, and keep your Garments white, and seek to bring forth more fruit in your age. The Tree that bears evil fruit, is cut down. That which leaves only cursed, but that which is twice dead worst of all; this is the desperate case; and of all sins, this is only the unpardonable sin. All the unrighteousness of the greatest sinner, repenting and leaving his sin, is forgotten and forgiven; but the righteousness of the greatest Saints, repenting and leaving his righteousness, is forgotten, but never forgiven, Ezekiel 18.24.

[Use 5] Use 5. The last Use is an Exhortation, and the whole Text is an Exhortation to follow holiness; to pursue, press after it, and proceed in it with growth and perseverance. He that is holy, let him be holy still. For motives and Arguments, let that of the Text never be forgotten, without holiness no man sh • ll see the Lord. When God comes to judge the world, it will not be asked of what Church, or Congregation thou wast, how great a Professor, but how holy thou hast been. The way of holiness, is the Kings high way to Heaven. Read that notable place, Isa. 35.8. And a way there shall be, a high way, and it shall be called the way of holiness; the unclean shall not pass ever it; the way-faring men, though fools, shall not err therein. There is much ado now about the way; many say, Which is the way? some say this, some that; would you not mistake, inquire for the old way, the way of holiness, and follow it, and thou shalt not perish. Some would go a new way, some a shorter, some an easier way. The simplest Saint (in the worlds sense) a fool shall not err therein. The least dram of holiness is above a Talent of parts, a drop of grace above a Sea of knowledge. In knowledge we are said to be as Angels of God; in holiness like God himself; so much as God is above an Angel, so much is holiness above knowledge. Look if thou canst make out the first change, then thou needest not fear any other change; if thou art partaker of the first Resurrection, thou art secure against the Second Death; thou hast crossed the Line; another Style, and thou art at home.

I shall only name two properties of holiness, three Companions, and four Opposites to holiness, and so conclude.

1. It must be Conversation-holiness, 1 Pet. 1.15. & 2 Pet. 3.11. The Greek word 〈 in non-Latin alphabet 〉 ; and the Latin, Conversatio, come of a Verb that signifies to Turn; q. d. which way soever you shall turn yourself, you shall find them holy at every turn; holy in the Church, and follow them home; observe them alone, or in company, merry, angry, in Shops, Closets, Counsels, Commerse, they are holy still; he is not Publicanus, but Privatanus as one saith; and true Holiness is like that Famous Queen Elizabeth, Semper eadem.

2. Which is yet more, it must be God-like-holiness, 1 Pet. 1.15. Be ye holy as G d is holy. God is infinitely and essentially holy, so we cannot be; but God is imitable in his holiness. As he is,

1. Universal • y holy; holy in all his ways, works, commands, precepts, threats, promises, his love, anger, hatred, all his Attributes, all his Actions holy.

2. He is Communicatively holy; communicating holiness to all his, Angels and men.

3. App obativ lie holy; this he likes, commends, promotes in all, discountenancing all unholiness, in persons, actions, things.

4. Remuneratively holy, rewarding and exalting holiness, punishing want of it, so be you Universally holy in all your actions, speeches, writings, Letters, Counsels, Designes, in all Companies; let your anger, love, zeal, pity, &c. be all for holiness, seek to communicate and spread holiness in your famil • es, charge, Societies; let this be that which attracts the hearts, draws your eyes to any person, &c. And to your power suppress, curb all unholiness, and promote, exalt, commend holiness.

2. There are three Companions of holiness.

1. In the Text, Peace and holiness; he is most for holiness, who is most for peace in a right way; seek the peace of the Land, make no Conspiracies; say no confederacy, b • t sanctify God in your hearts; seek the peace of the Church, by preserving the unity of the Spirit in the bond of peace; take heed of Schisms, Rents, Divisions, Separations; Pray that the Church may have rest; that walking in the fear of the Lord, and comforts of the holy Ghost, Believers may be multiplied and edified.

2. Holiness and righteousness are oft matched together; Righteousness in Pactions, Words, Promises, Oaths, Bonds, Righteousness in dealings, Weights, Measures, a just Ballance, Ephah. Righteousness may possibly be without holiness, but holiness without righteousness never.

3. Holiness and unblameablenesse; 1 Thes. 3.10. Ye are Witnesses, and God also how holily, justly, and unblameably we have had our Conversation in the world. The Christian must be tried by God and the world. Unblameableness in speech, behavior, dealings; yea, in habit, gestures, that w • may be without all offense, towards God, and towards man. The Kings Daughters Garment must be of divers colors, holily, justly, unblameably.

3. The four Opposites, and enemies to holiness, which we must avoid, are,

1. Filthiness of the flesh; sensual and brutish lusts, 2 Cor. 7.1. Fornication, uncleanness, drunkenness, which defile the body, do utterly destroy holiness, and cannot consist with it; therefore oft opposed. 1 Thess. 4.3. This is the Will of G • d, even your sanctification, that ye abstain from fornication, &c. God hath not called us to ancleannesse, but holiness, ver. 7.

2. Filthiness of spirit; 2 Cor. 7.1. which is as destructive to holiness, as brutish lusts. Idolatry, false Religions, wantonness in Opinion, error, corrupt Doctrine are as dangerous as Fornication; By these we go a whoring from God and Truth. The mind is to be kept chaste and pure, as well as the body; error is not so harmless a thing as many dream.

3. Over-reaching men by craft, fraud, power, policy; and making use of such means, Arguments, devices, stratagems, as corrupt reason, and carnal Counsel (not God's providence, or approbation) doth furnish us withal, and put us upon. 1 Thess. 4.6, 7. That no man go beyond, or over-reach his Brother in any matter; for God hath not called us to uncleanness, but holiness; and God is an avenger of all such. The word is 〈 in non-Latin alphabet 〉 , that no man over-top, over-reach, go beyond his Brother; not in hol • ness (would we did seek herein to go beyond each other) but in craft and policy to undermine, or over-reach them; as Simeon and Levi over-reached the over credulous Shechemites, pretending conscience, and harbouring bloody intentions in their hearts. God is an Avenger of such. There is a direful threat added of Divine Vengeance; this word 〈 in non-Latin alphabet 〉 , is but once more used in the New Testament, Rom. 13.4 then applied to the Magistrate; he is a revenger of wrath to him that doth evil; he must see execution done; So in this case, God is the revenger himself, and he will be this man's Executioner.

4. The fourth opposite to holiness, is an ill kind of holiness; a supercilious, censorious, disdainful, and distance-keeping holiness; which like the Pharisee, Luke 18. exalts itself, and Canonizeth himself, and his own party, and unsainteth all others. Isa. 65.5. Which say, Stand by thyself, come not near me, for I am holier than thou; these are a smoke in my nose, and a fire that burneth all the day, saith the Lord. This is the worst spot in the beauty of holiness; a spice of that pride that was in Lucifer, and his fellow-aspiring Angels that made the first Schism and separation in the purest Church, even in heaven itself, among the Angels that were wholly perfect. Take heed of this, as of the very pest of the Church, and the bane of all Religion, which is best preserved in unity and humility.

I shall shut up all with a wish, and that an hearty Prayer alluding to what I said at first; Oh that all our garments (our Profession) might be adorned with these Bells and Pomegranates, peace and holiness. That as we call on God, who is called holy, holy, holy, Rev. 4.6. and on Christ who is called King of Saints, Rev. 15.6. and as we profess the Gospel, which is a Rule of holiness, and are members of the Church, which is called a Kingdom of Saints, an holy Nation, 1 Pet. 2.9. and as we look to be partakers of that Kingdom wherein dwells righteousness and holiness, that according to that promise, Thy people shall be all righteous, Isa. 60.21. that holiness to the Lord may be engraven upon all our hearts, as with the engraving of a Signet (the Spirit of God) and holiness to the Lord upon all our fore-heads, as to our conversation; that as we have had a year, which we call Annum Restitutae Libertatis, we might have a year Restitutae Sanctitatis; this we might safely call Annum Salutis, or Annum Domini, the year of our Lord. That our Officers might be all peace, our Governors holiness, Isa. 60.17. that our Ministers might be clothed with righteousness, and our Church-Members with holiness; that all of different persuasions might (not contend, but) labor for peace and holiness. Herein let us agree, and all is agreed; that the bells of our Horses, and Bridles of our Horsemen (Commanders and common Soldiers) might be holiness to the Lord, Zach. 14.20, 21. that there might not be a Canaanite, or hypocrite in the house of the Lord; then might our Land, Church, Parliament, Army, City, Min • stry, be called Jehovah Shammah, the Lord is there, Ezek. 48.35. yea, then would this holiness settle us in peace here, and bring us to see the Lord, where peace and holiness shall never be separated. Even so come Lord Jesus, come quickly. Amen.

OF THE Resurrection.

THese words are part of St. Paul's Apology for himself, before King Agrippa, against the unjust accusations of his implacable enemies; wherein,

1. He demonstrates the innocence of his life.

2. The truth of his Doctrine; and showeth, That there was nothing either in his life or doctrine, for which he could justly be accused. The Doctrine he taught did consist of divers particulars enumerated in this Chapter; one of which (and that not the least) was, That there should a day come, in which there would be a Resurrection of the dead, both of the just and unjust. Now that this Doctrine was not liable to any just exception, he proves three manner of ways:

1. Because it was no other Doctrine, but such which God himself had taught: It had a Divine stamp upon it; as it is Verse 6. And now I stand, and am judged for the hope of the promise made of God unto our fathers.

2. Because it was that which all the godly Israelites, instantly serving God day and night, did hope for, and wait and expect in due time to be fulfilled; as it is Verse 7. Unto which promise our twelve tribes hope to come; for which hope sake, King Agrippa, I am accused of the Jews; and therefore it is called, The hope of Israel, Acts 28.20. for the hope of Israel, I am bound with this chain.

3. Because it was a Doctrine which God was able to bring to pass. This is set down in the words of the Text, Why should it be thought a thing incredible with you, that God should raise the dead? The emphasis lieth in the words with you: Why should you, O King Agrippa, who art a Jew, and believest in the God of Israel, and that he made the world out of nothing, think it incredible for this God to raise the dead? indeed it may seem incredible and impossible to the Heathen Philosophers, who are guided only by Natures Light; but as for you, who believe all things which are written in the Law and Prophets, why should you think it either impossible or incredible that God should raise the dead? This interrogation is an Emphatical Negation, and it is put down by way of Question, Ut oratio sit penetrantior, that so the Argument might take the deeper impression; and the meaning is, that it is not 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 : It is not a doctrine exceeding the bounds of faith, or contrary to right reason, that God should raise the dead. The Observation which ariseth naturally out of the words is:

The Day of Judgment asserted.

SAint Paul perceiving the Idolatry at Athens, his spirit was stirred in him, ver. 16. 〈 in non-Latin alphabet 〉 , his spirit was soured and imbittered in him; Paul was a bitter man against sin. That anger is without sin, which is against sin: Or the word may signify, he was in a Paroxysm, or burning fit of zeal; and zeal is such a passion, as cannot be either dissembled, or pent up; with this fire he dischargeth against their Idolatry, ver. 22.23. Ye men of Athen • , I perceive that in all things ye are too superstitious; for as I passed by, and beheld your devotions, I found an Altar with this Insc iption, 〈 in non-Latin alphabet 〉 ; To the unknown God. Nor doth the Apostle only declaim againg the false god, but declare to them the true God; and he doth it ab effectu; That God which made the world, and all things therein, is Lord of heaven and earth, ver. 24. To Create is the best demonstration of a Deity: And this God being everywhere by way of repletion , cannot be locally confined; He dwelleth not in Tem • l • s made with hands, ver. 24. And though in former times, when the veil of Ignorance was drawn over the face of the world, God seemed less severe. ver. 30. The times of this ignorance God winked at. 〈 in non-Latin alphabet 〉 He did as it were overlook them, not taking the extremity of the Law; yet now he commandeth all men everywhere to repent, ver. 30. And if it be asked why now repent? why may we not take our full sleep? The Reason is, because now is the broad daylight of the Gospel, which, as it discovers sin more clearly, so judgment upon sinners: He hath appointed a day in which he will judge the world.

Which words are God's Alarum to the world, to awaken it out of security: This is a sweet, yet dreadful point. When Saint Paul discoursed of judgment to come, Felix trembled, Acts 24.25. He that is not affected with this Truth, hath an heart of stone.

For the illustration of this, there are six things I shall discuss.

• 1. That there shall be a day of judgment.
• 2. Why there must be a day of judgment.
• 3. When the day of judgment shall be.
• 4. Who shall be the Judge.
• 5. The order and the method of the Trial.
• 6. The effect or consequent of it.

[unspec 1] I begin with the first; That there shall be a day of judgment. There is a twofold day of judgment.

1. Dies particularis, a particular judgment; at the day of death, immediately upon the souls dissolution from the body it hath a judgment passed upon it : Eccles. 12.7. Then shall the dust return to the earth as it was, the spirit shall return to God that gave it. As soon as the breath expires, the soul receives its particular sentence, and knows how it shall be with it to all eternity.

2. There is Dies universalis, a general day of judgment; which is the great Assizes, when the world shall be gathered together; and of this the Text is to be understood, He hath appointed a day in which he will judge the world. I might impannel a whole Jury of Scriptures giving in their verdict to this; but in the mouth of two or three witnesses the truth will be confirmed. Eccles. 12.14. God shall bring every work into judgment with every secret thing, whether it be good or evil. Mat. 12.36. Every idle word men shall speak, they shall give account thereof in the day of judgment . Now is the day of Arr ars, then will be the day of Account. Psalm 96.13. For he cometh, for he cometh to judge the Earth. The Ingemination denotes the certainty and infallibility of his coming.

[unspec 2] Secondly, Why there must be a day of judgment.

[unspec 1] 1. That God may execute justice on the wicked. Things seem to be carried here in the world with an unequal balance; The Candle of God shines upon the wicked . They that tempt God are delivered . Diogenes seeing Harpalus a Thief go • on prosperously, said, sure God had cast off the government of the world, and minded not how things went here below; 2 Pet. 3.4. There shall be in the last days Scoffers, saying, Where is the promise of his coming? Therefore God will have a day of Assizes to vindicate his justice; he will let sinners know that long-forbearance is no forgiveness.

[unspec 2] 2. That God may exercise mercy to the godly: Here, piety was the white which was shot at; they who prayed and wept, had the hardest measure; those Christians whose zeal did flame most, met with the fiery trial. Rom. 8.36. For thy sake we are killed all the day long. The Saints (as Cyprian saith) are put in the wine-press, and oft the blood of these grapes is pressed out; God will therefore have a day of judgment, that he may reward all the tears and sufferings of his people; They shall have their Crown and Throne, and White Robes; though they may be Losers for him, they shall lose nothing by him .

[unspec 3] Thirdly, When the day of judgment shall be?

'It is certain there shall be a judgment, uncertain when; the Angels know not the day, nor Christ neither as he was man. Matth. 24.36. And the reason why the time is not known, is,

1. That we may not be curious: There are some things which God would have us ignorant of. Acts 1.7. It is not for you to know the times or seasons which the Father hath put in his own power. We must not pry into God's Ark, or intermeddle with his Arcana imperii; it is a kind of Sacrilege (as Salvian speaks) for any man to break into the Holy of holies, and enter into God's secrets.

2. God hath concealed the time of judgment that we may not be careless. We are always to keep Centinel, having our Loins girr, and our Lamps burning, not knowing how soon that day may overtake us. God would have us live every day (saith Austin ) as if the last day were approaching .

This is the genuine Use our Savior makes of it; Mark 13.32. Of that day and hour knows no man, no not the Angels in heaven; Take ye heed, watch and pray, for ye know not when the time is.

But though we cannot tell precisely when this day of the Lord shall be, yet in probability the time cannot be far off. Hebr. 10.3.7. He that shall come, will come, and will not tarry. Chrysostom hath a simile; when saith he, we see an old man going on Crutches, his Joynts weak, his radical moisture dried up, though we do not know the just time when he will die, yet it is sure he cannot live long, because natures stock is spent: So the world is decrepit, and goes as it were upon Crutches, therefore it cannot be long before the worlds Funerals, and the birth-day of judgment. The Age which Saint John wrote in, was the last time, 1 John 2.18. in the Greek it is 〈 in non-Latin alphabet 〉 , the last hour; then sure the time we now live in, may be called the last minute; Psal. 96.13. For he cometh to judge the Earth. Not, 〈 in non-Latin alphabet 〉 he shall come, but he cometh ; to show how near the time is. It is almost daybreak, and the Court is ready to sit. Jam. 5.9. The Judge standeth at the door.

Verily, if Security , Apostasy , Decay of Love Inundation of Sin , Revelation of Antichrist , be made in Scripture the Symptoms and Prognostics of the last day, we having these gray hairs among us, the day of judgment cannot be far off.

[unspec 4] Fourthly, Who shall be the Judge? I answer, the Lord Jesus Christ. Thus it is in the. Text, He will judge the world by that man whom he hath ordained. That man, who is God-man. We must take heed of judging others; this is Christ's work. John 5.22. The Father hath committed all judgment to the Son . He who once had a Reed put into his hand, his Father will now put a Scepter into his hand; he who had a Purple Robe put upon him in derision, shall come in h • s Judges Robes; he who hung upon the Cross, shall sit upon the Bench. There are two things in Christ which do eminently qualify him for a Judge.

1. Prudence, and Intelligence to understand all Causes that are brought before him . He is described with seven eyes, Zech. 3.9. to note his Omnisciency; he is like Ezekiel's wheels, full of eyes ; Christ is 〈 in non-Latin alphabet 〉 , an heart-searcher; he doth not only judge the fact, but the heart, which no Angel can do *.

2. Strength, whereby he is able to be revenged upon his enemies. Christ is armed with Sovereignty; therefore the seven eyes are said to be upon one stone, Zech. 3.9. To denote the infinite strength of Christ; and he is described with seven horns, Rev. 5.6. As Christ hath an Eye to see, so he hath an Horn to push; As he hath his Balance, so he hath his Sword; As he hath his Fan and his Sieve, so he hath his Lake of fire, Revel. 20.10.

[unspec 5] Fifthly, The Order and Method of the Trial. Where observe:

• 1. The Summons.
• 2. The Judges coming to the Bench.
• 3. The Processe and Trial itself.

[unspec 1] 1. The Summons to the Court, and that is by the sounding of a Trumpet. 1 Thes. 4.16. The Lord shall descend from heaven with the voice of the Archangel, and with the Trump of God. Saint Jerome saith, that whatever he was doing, he thought he heard the noise of this Trumpet sounding in his ears, Surgite mortui — Arise ye dead, and come to judgment : Note 1. The shrilness of the Trumpet, it shall sound so loud, that the dead shall hear it. 2. The efficacy of the Trumpet; it shall not only startle the dead, but raise them out of their graves, Matth. 24.31. They who will not hear the Trumpet of the Ministry sounding, but lie dead in sin • , shall be sure to hear the Trumpet of the Archangel sounding.

[unspec 2] 2. The manner of the Judges coming to the Bench. Christ's coming to Judgment will be Glorious, yet dr • adful.

[unspec 1] F • rst, It will be glorious to the godly. The Apostle calls it 〈 in non-Latin alphabet 〉 , the glorious appearing of the great God and our Savior, Titus 2.13. 1. Christ's Person shall be glorious. His first coming in the flesh was obscure; his glory was veiled over. Isa. 53.2, 3. All who saw the Man, did not see the Messiah; but his second coming will be in vigore, & fulgore, very illustrious and resplendent. He shall come in the glory of his Father, Mark 8.38. that is, he shall wear the same embroidered Robes of Majesty as his Father. 2. Christ's Attendants shall be glorious. He shall come with all his holy Angels, Mat. 25.31. These Sublime Seraphic Spirits, who for their luster are compared to lightning ; are Christi Satellitium, part of Christ's Train and Retinue. He who was led to the Cross with a Band of Soldiers, shall be attended to the Bench with a guard of Angels.

[unspec 2] Secondly, Christ's coming to judgment will be dreadful to the wicked. At the coming of this Judge, there will be ignis conflagrationis, a fire burning round about him. 2 Thes. 1.7. He shall be revealed with his Angels from heaven, in flaming fire , &c. When God did give his Law upon the Mount, there were thunders and lightnings, and Mount Sinai was altogether on a smoke, because the Lord descended upon it in fine , Exod. 19.16, 18. If God was so terrible at the giving of the Law, O how terrible will he be when he shall come to require his Law!

[unspec 3] 3. The Processe, or the Trial itself. Where observe,

• The 1. Universality Of the Trial.
• The 2. Formality Of the Trial.
• The 3. Circumstances Of the Trial.

[unspec 1] First, The Universality of the Trial; it will be a very great Assizes, never was the like seen. 2 Cor. 5.10. For we must all appear before the judgment-seat of Christ . Kings and Nobles, Councils and Armies; those who were above all Trial here, have no Cha • rter of exemption granted them; they must appear before Christ's Tribunal, and be tried for their lives; neither power nor policy can be a sub • er-fuge. They who refused to come to the Throne of Grace, shall be forced to come to the Bar of Justice. And the dead as well as the living must make their appearance. Rev. 20.12. I saw the dead both small and great stand be ore God, &c. We do not use to cite men to our Courts when they are dead, but at that day the dead are called to the Bar; and not only Men, but Angels. Jude 6. The Angels which kept not their first estate, he hath reserved in chains to the judgment of the great day.

[unspec 2] Secondly, The Formality of the Trial, which consists in the opening of the Books . Dan. 7.10. The judgment was set, and the books were op • ned. There are two books will ba opened.

[unspec 1] 1. The book of God's Omnisciency. God not only observes, but registers all our actions. Job 14.16. Thou numbrest my steps. The word there 〈 in non-Latin alphabet 〉 to number , signifies to put a thing into the book; as if Job had said, Lord, thou keepest thy day-book, and enterest down all my actions into the book; we read of God's book of remembrance, Mal. 3.16. This book will be produced at the last day.

[unspec 2] 2. The book of Conscience. Let there be never so much written in a book, yet if it be clasped, it is not seen. Men have their sins written in their conscience, but the book is clasped; (the searing of the conscience is the clasping of the book) but when this book of conscience shall be unclasped at the great day, then all their Hypocrisy, Treason, Atheism shall appear to the view of Men and Angels ; the sins of men shall be written upon their forehead, as with a Pen of Iron .

[unspec 3] Thirdly, The Circumstances of the Trial; where consider four things.

• 1. The Impartiality.
• 2. The Exactnesse.
• 3. The Perspicuity.
• 4. The Supremacy.

[unspec 1] First, The Impartiality of the Trial; Jesus Christ will do every man justice; he will (as the Text saith) judge the world in righteousness. It will be dies 〈 in non-Latin alphabet 〉 , justice holds the scales. The Thebanes did picture their Judges blind, and without hands ; blind, that they might not respect persons; without hands, that they might take no bribes. Christ's Scepter is a Scepter of righte • usn • sse , Hebr. 1.8. He is no 〈 in non-Latin alphabet 〉 , or respecter of persons; 'tis not nearness of blood prevails: Many of Christ's Kindred shall be condemned. 'It is not gloriousness of profession; many shall go to hell with Christ in their mouths. Mat. 7.22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name cast out Devils, &c? Yet though they cast out Devils, they are cast out to the Devil. 'It is not the varnish of a picture that a judicous eye is taken with; but the curiousnesse of the work. 'It is not the most shining profession Christ is taken with, unless he see the curious workmanship of grace in the heart, drawn by the Pensil of the Holy Ghost. Things are not carried there by parties, but aequa lance, in a most just balance; Christ hath true weights for false hearts; there are no fees taken in that Court; the Judge will not be bribed with an hypocritical tear, or a Judas kiss .

[unspec 2] Secondly, The Exactnesse of the Trial; it will be very critical; t • en, will Christ thoroughly purge his floor, Mat. 3.12. Not a grace, or a sin, but his Fan will discover. Christ will at the day of judgment make an heart-anatomy; as the Surgeon makes a dissection in the body, and doth criticize upon the several parts; or as the Goldsmith, doth 〈 in non-Latin alphabet 〉 , bring his gold to the balance and touch-stone, and 〈 in non-Latin alphabet 〉 , pierce his gold thorough, to see if it be right, and genuine, and whether there be not a baser metal w thin: Thus the Lord Jesus, (whose Eyes are as a flame of f • re, Revel. 1.14.) will pierce thorough the hearts of men, and see if there be the right metal within, having the Image and Superscription of God upon it. Paint falls off before he fire; the hypocrites paint will fall off at the fiery Trial, nothing then will stand us instead but sincerity.

[unspec 3] Thirdly, the perspicuity of the Trial; sinners shall be so clearly convicted, that they shall hold up their hand at the Barre, and cry guilty; those words of David may be fitly applied here, Psalm. 51.4. that thou mayst be clear when thou judgest. The sinner himself shall clear God of injustice. The Greek word for vengeance 〈 in non-Latin alphabet 〉 , signifies justice. God's taking vengeance, is doing justice; sin makes God angry, but it cannot make him unrighteous; the wicked shall drink a Sea of wrath, but not sip one drop of injustice; Christ will say, Sinner, what Apology canst thou make for thyself? are not thy sins written in the book of conscience? hadst thou not that book in thy own keeping? who could interline it? now the sinner being 〈 in non-Latin alphabet 〉 self-condemned, shall clear his Judge; Lord, though I am damned, yet I have no wrong done me; thou art clear when thou judgest.

[unspec 4] Fourthly, The Supremacy of the Court; this is the highest Court of Judicature, from whence is no appeal. Men can remove their causes from one place to another; from the common Law to the Court of Chancery: but from Christ's Court there is no appeal; he who is once doomed here, his condition is irreversible.

[unspec 6] 6. The sixth and last particular, is the effect, or consequence of the Trial. Which consists in three things.

[unspec 1] First, Segregation. Christ will separate the godly and the wicked. Matth. 25.32. He shall separate them one from another, as a Shepherd divideth his Sheep from the Goats; Then will be the great day of separation; it is a great grief to the godly in this life, that they live among the wicked. Woe is me that I sojourn in Meseck, Psal. 120.5. Wicked men blaspheme God, Psal. 74.18. and persecute the Saints, 2 Tim. 3.12. They are compared to dogs , to Bulls , to Lions ; they roar upon the godly, and tear them as their Prey. Cain kills, Ishmael mocks, Shimei rails; The godly and the wicked are now promiscuously mingled together ; and this is as offensive as the tying a dead man to a living; but, Christ will ere long make a separation; as the Fan doth separate the wheat from the chaff: as a Furnace separates the gold from the dross: or as a searcer strains out the spirits from the dregs; Christ w • ll put the sheep by themselves, who have the ear-mark of Election upon them; and the Coats by themselves; after which separation there follows

[unspec 2] Secondly, The Sentence; which is twofold.

[unspec 1] 1. The sentence of absolution pronounced upon the godly. Matthew 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you. After the pronouncing of which blessed sentence, the godly shall go from the Barre, and sit upon the Bench with Christ. 1 Cor. 6.3. Know ye not that the Saints shall judge the world? The Saints shall be Christ's Assessors; they shall sit with him in Judicature, as the Justices of Peace with the Judge; they shall Vote with Christ, and applaud him in all his judicial proceedings. Here the world doth judge the Saints, but there the Saints shall judge the world.

[unspec 2] 2. The sentence of condemnation pronounced upon the wicked, Matth. 25.41. ite maledicti — Depart from me ye cursed into everlasting fire. I may allude to that, James 3.10. Out of the same mouth proceeds blessing and cursing; out of the same mouth of Christ, proceeds blessing to the godly, and cursing to the wicked; the same wind which brings one ship to the Haven, blows another ship upon the Rock. Depart from me; the wicked once said to God, Depart; Job. 21.14. They say unto God, Depart from us; and now God will say to them, Depa t from me; this will be an heart-rending word. Chrysostom saith this word. Depart, is worse than the fire. Depart from me in whose presence is fullness of joy .

[unspec 3] Thirdly, After this sentence, follows the Execution; Mat. 13.30. Bind the tares in bundles to burn them. Christ will say, Bundle up these sinner; here a bundle of hypocrites, there a bundle of Apostates, there a bundle of profane; bundle them up and throw them in the fire. And now no cries or entreaties will prevail with the Judge; the sinner and the fire must keep one another company; he who would not weep for his sins, must burn for them; and it is everlasting fire. The three children were thrown into the fire, but they did not stay in long; The King came near to the mouth of the burning fiery surnace, and said, Come forth, Dan. 3.26. but the fire of the damned is everlasting; this word ever breaks the heart; length of time cannot terminate it; a Sea of-tears cannot quench it. The wrath of God is the fire, and the breath of God is the Bellows to blow, it up to all eternity. O how dreadfully tormenting will this fire be! to endure it will be intolerable, to avoid it will be impossible.

[Use 1] Use 1. Let me persuade all Christians to believe this Truth, that there shall be a day of judgment. Eccles. 11.9. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart; but know thou that for all these things God will bring thee into judgment. This is a great Article of our faith, that Christ shall come to judge the quick and the dead; yet, how many live as if this Article were blotted out of their Creed? we have too many Epicures and Atheists, who drown themselves in sensual delights, and live as if they did not believe either God, or day of judgment; the Lu • ianists and Platonises deny the immortality of the soul; the Photinians hold there is no Hell. I have read of the Duke of Silecia, he was so infatuated, that he did not believe either God or Devil ; I wish there be not too many of this Dukes opinion. Durst men swear, be unchaste, live in malice, if they did believe a day of judgment? Oh, mingle this Text with faith, the Lord hath appointed a day in which he will judge the world; There must be such a day; not only Scripture, but reason confirms it. There is no Kingdom or Nation in the world, but have their Sessions, and Courts of Judicature; and God who sets up all other Courts, shall not he be allowed his? that there shall be a day of judgment, is engraffed by nature in the consciences of men. Peter Martyr tells us that some of the Heathen Poets have written, that there are certain Judges appointed ( Minos, Radamanthus, and others) to examine and punish offenders after this life.

[Use 2] Use 2. See here the sad and deplorable estate of wicked men; this Text is as the hand-writing on the wall, which may make their knees to smite one against another, Dan. 5.6. The wicked shall come to judgment; but they shall not stand in judgment, Psa. 1.5. in the Hebrew it is 〈 in non-Latin alphabet 〉 they shall not rise up. When God shall be decked with glory and Majesty, his face as the appearance of lightening, his eyes as Lamps of fire, and a sword of justice in his hand, and shall call the sinner by name, and say, Stand forth, answer to the charge that is brought against thee; what canst thou say for thy pride, oaths, drunkenness, &c. these sins thou hast been told of by my Ministers, whom I sent rising up early, and going to bed late , but thou didst persist in thy wickedness with a neck of iron , a brow of brass an heart of stone; all the tools I wrought with, were broken and worn out upon thy rocky spirit; what canst thou say for thyself that the sentence should not pass? O how amazed and confounded will the sinner be! he will be found speechless, he will not be able to look his Judge in the face. Job 31.14. What then shall I do when God r • seth up? and when he visiteth, what shall I answer him? O wretch, thou that canst now out-face thy Minister, and thy godly Parents when they tell thee of sin, thou shalt not be able to out-face thy Judge; when God riseth up, the sinners countenance will be fallen ; — and when he visiteth, what shall I answer him? Not many years since, the Bishops did use to visit in their Diocese, and call several persons before them as criminal; all the world is God's Diocese, and shortly he is coming his visitation, and will call men to account. Now, when God shall visit, how shall the impure soul be able to answer him? 1 Pet. 4.18. Where shall the ungodly and the sinner appear? Thou that diest in thy sin, art sure to be cast at the Barre; John 3.18. He that believeth not, is condemned already; that is, he is as sure to be condemned as if he were condemned already; and if once the sentence of damnation be passed, miserable man, what wilt thou do? whither wilt thou go ? wilt thou seek help from God? he is a consuming fire; wilt thou seek help from the world? it will be all on fire about thee; from the Saints? those thou didst deride upon earth; from the good Angels? they defy thee as God's enemy; from the bad Angels? they are thine Executioners; from thy conscience? there is the worm that gnaws; from mercy? the Lease is run out. O the horror and hellish despair which will seize upon sinners at that day! oh the sad convulsions! their heads shall hang down, their cheeks blush, their lips quiver, their hands shake, their conscience roar, their heart tremble. What stupefying Physic hath the Devil given to men, that they are insensible of the danger they are in! the cares of the world have so filled their head, and the profits of it hath so bewitched their heart, that they mind neither death nor judgment.

[Use 3] Use 3. Exhortation. 1. Branch. Possess yourselves with the thoughts of the day of judgment; think of the solemnity and impartiality of this Court. Feathers swim upon the water, gold sinks into it; light, feathery spirits float in vanity, but serious Christians sink deep in the thoughts of judgment; many people are like quick-silver, they cannot be made to fix. If the Ship be not well ballasted, it will soon overturn; the reason why so many are overturned with the vanities of the world, is because they are not well ballasted with the thoughts of the day of judgment. Were a man to be tried for his life, he would bethink himself of all the Arguments he could, to plead in his own defense; we are all shortly to be tried for our souls; while others are thinking how they may grow rich, let us bethink ourselves how we may abide the day of Christ's coming. The serious thoughts of judgment, would be, 1. A Curben-bit to sin; am I stealing the forbidden fruit, and the Assizes so near? 2. A spur to holiness . 1 Pet. 3.10. But the day of the Lord will come as a Thief in the night; seeing then all these things shall be dissolved, what manner of Persons ought ye to be in all Holy Conversation?

2. Branch. Let us solemnly prepare ourselves for this last and great Trial! that is, by setting up a judgment-seat in our own souls; let us begin a private Sessions, before the Assizes; it is wisdom to bring our souls first to trial. Lam. 3.40. Let us search and try our ways; let us judge ourselves according to the Rule of the Word, and let conscience bring in the Verdict. The Word of God gives several Characters of a man that shall be absolved at the day of judgment, and is sure to go to Heaven.

[Character. 1] 1. Character is humility. Job 22.29. The Lord will save the humble person. Now, let conscience bring in the Verdict; Christian, art thou humble? not only humbled, but humble; dost thou esteem others better than thyself? Phil. 2.3. dost thou cover thy duties with the veil of Humility? as Moses put a veil on his face when it shined; if conscience brings in this Verdict, thou art sure to be acquitted at the last day.

[Character. 2] 2. Character, love to the Saints. 1 John 3.14. We know that we have passed from death unto life, because we love the Brethren. Love makes us like God, 1 John 4.19. it is radix omnium virtutum, the root of all the graces. Doth conscience witness this for you? are you perfumed with this sweet spice of love? do you delight in those who have the Image of God? do you reverence their graces? do you bear with their infirmities? do you love to see Christ's picture in a Saint, though hung in never so poor a frame? this is a good sign, that thou shalt pass for currant at the day of judgment.

[Character. 3] 3. Character, a penitential frame of heart. Acts 11.18. Repentance unto life. Repentance unravels sin, and makes it not to be; Jerem. 50.20. In those days the iniquity of Israel shall be sought for; and there shall be none. A great ball of Snow is melted and washed away with the rain: great sins are washed away by holy tears. Now can conscience bring in the evidence for thee? dost thou tune the penitential string? thou that hast sin'd with Peter, dost thou weep with Peter ? and do thy tears drop from the eye of faith? this is a blessed sign thou art judgment-proof; and that when thy iniquities shall be sought for at the last day, they shall not be found.

[Character. 4] 4. Character, Equity in our dealings; Psa. 24.3, 4. Who shall ascend into the hill of the Lord? mundus volis, he that hath clean hands. Injustice doth sully and defile the hand; what saith conscience? is thy hand clean? it is a vain th • ng to hold the Bible in one hand, and false weights in the other. Beloved, if conscience upon a Scripture-trial, give in the verdict for us, it is a blessed sign that we shall lift up our heads with boldness at the last day. Conscience is God's echo in the soul; the voice of conscience is the voice of God; and if conscience upon an impartial trial doth acquit us, God will acquit us. 1 John 3.21. If our heart condemn us not, then have we confidence towards God. If we are absolved in the lower Court of conscience, we are sure to be absolved at the last day in the High Court of Justice. It were a sweet thing for a Christian thus to bring himself to a Trial. Seneca tells us of a Roman, who every day ca led himself to account; quod malum sanasti? what infirmity is healed? wherein art thou grown better? then he would lie down at night with these words, O quam gratus sonnus! O how sweet and refreshing is my sleep to me!

[Use 4] Use 4. Here is a fountain of Consolation opened to a believer; and that in three Cases.

In case of

• 1. Discouraging fear.
• 2. Weakness of grace.
• 3. Censures of the world.

[Case 1] First, Here is comfort in case of discouraging fear. Oh saith a believer, I fear my grace is not armor of proof; I fear the cause will go against me at the last day; Indeed, so it would if thou wert out of Christ; but as in our Law-Courts, the Client hath his Attorney or Advocate to plead for him, so every believer by virtue of the interest, hath Christ to plead his Cause for him. 1 John 2.1. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; What though Satan be the accuser, if Christ be the Advocate? Christ never lost any Cause he pleaded; nay, his very pleading alters the nature of the cause; Christ will show the debt-book crossed with his own blood; and it is no matter what is charged, if all be discharged; here's a Believers Comfort, his Judge will be his Advocate.

[Case 2] Secondly, Here is comfort in regard of weakness of grace; a Christian seeing his grace so desective, is ready to be discouraged; but, at the day of judgment, if Christ find but a dram of sincerity, it shall be accepted; if thine be true gold, though it may be light, Christ will put his merits into the Scales, and make it pass currant; he that hath no sin of allowance, shall have grains of allowance; I may allude to that, Amos 9.9. Ne lapillus in terram, yet shall not the least grain fall to the earth. He that hath but a grain of grace, not the least grain shall fall to Hell.

[Case 3] Thirdly, it is comfort in case of Censures and slanders; the Saints go here through strange reports, 〈 in non-Latin alphabet 〉 , 2 Cor. 6.8. John Baptists Head in a Charger, is a common dish nowadays; 'tis ordinary to bring in a Saint Beheaded of his good name; but at the day of judgment, Christ will unload his people of all their injuries, he will vindicate them from all their calumnies. Christ will be the Saints Compurgator; he at that day will present his Church sine macula & ruga, not having spot or wrinkle.

OF HELL.

IF any in the broad way upon the hearing of this terrible Text, shall say to me, as the Devils in the Gergesens said to our Savior, Art thou come hither to torment us before the time? I say no, but to warn you to flee from the wrath to come; and reduce you from the broad, into the narrow way; for all the while you are in a state of nature, going on in sin against God, you do but wrong your own souls; and by hating wisdom love death, yea, eternal death, though you like not to hear of it. Let not prejudice take away your judgment; and then a Boanerges , a son of thunder today, may fit you to give better entertainment to a Barnabas , a son of Consolation tomorrow.

For my part, I hope I am not studious, neither do I expect to please men, in treating on this severe point; their censure is a small thing to me, if I may approve myself the servant of Christ our Judge, which I shall endeavor in not erring from the scope of this his last sentence in my Text, wherein we have

1. The persons sentenced or judged; viz. the wicked described by their

• station [on the left hand.]
• condition [cursed.]

2. The person sentencing; viz. Christ who is Lord Chief Justice of all the world, [me.]

3. The punishment, or sentence itself pronounced by this Judge who cannot but do right; namely, [Depart from me into everlasting fire prepared for the Devil and his Angels] from God who hath no beginning, into Hell which hath no end; noting the pain of

• Loss, [Depart from me.]
• Sense, [into everlasting fire, &c.]

Where we have Hell Torments set forth by their

• quality, extremity & eternity.
• & quantity, extremity & eternity.

• (1.) Extremity aggravated by
  • their inflammation, [fire.]
  • the preparation of them [prepared].
  • the association in them, [the Devil and • his Angels.]
• (2.) Eternity, which makes all Hell • ndeed, [evalasting fire.]

Take the sum in this Proposition.

[Doctrine.] The wicked shall depart from Christ into the greatest Torments.

Or if you will have it shorter, take it in David's words.

The wicked shall be turned into Hell.

I shall endeavor to prepare this for Application, by Explication, and Confirmation.

I. Explication of the

• Subject.
• Predicate.

[unspec 1] 1. The Subject, [the wicked.] i. e. All ungodly men and women who die in their sins, unclean, unsanctified; who know not God, nor obey the Gospel; the Goats on Christ's left hand, at the great day in my Text denominated [the cursed ] with a dreadful execration, detested of God with abomination, and destinated to all misery without remedy.

[unspec 2] 2. The Predicate, [the greatest punishment] or Hell, of which I shall say somewhat to.

First, The name, Hell, answering to the Hebrew 〈 in non-Latin alphabet 〉 Sheol, and the Greek 〈 in non-Latin alphabet 〉 ; which though the former primarily signifies the grave; and the latter the valley of the son • f Himmon, yet they do (also) signify extreme and eternal torment; especially the latter in the New Testament, where Christ speaks of the whole body being cast into Hell, (the fiery Hell) which Mark explains to be inextinguishable Hence our Savior elsewhere bids fear him who is able to destroy soul and body, 〈 in non-Latin alphabet 〉 , in Hell, Men could not cast the soul into the proper Gehinnom, but God can cast that into Hell after the body is killed; which several of the Ancient Jewish Doctors apprehending, they did by Gehinnom Metaphorically describe the infernal fire; as the Learned have proved, notwithstanding what is said to the contrary, in that abominable Treatise of Hell, (justly sentenced to be burnt about two years ago) (wherein the Jesuited Penman , whither out of ignorance or malice, or both, hath most shamefully wronged our best Authors. But could he and any others (which they cannot) evade the Tropical signification of Gehenna; yet all the strength of their Arguments to shake and remove Hell Pillars, will be but just enough (as it fared with Sampson in a far more lawful undertaking, when he shook the Pillars of the house in which the Philistines were) to pull down the rotten Fabric of their hellish Tenet upon their own Pates; sit'h there are abundantly more of Scripture expressions noting an extreme and eternal misery after this life is ended; viz. Destruction by way of eminency: utter darkness, where weeping and wailing, and gnashing of teeth; and the worm dieth not; damnation, everlasting punishment, eternal fire, chains, blackness, and mists of darkness, the Prison where the spirits of the disobedient be; wrath to come, the furnace of fire, the second death, bottomless pit, place of torment, lake of fire and brimstone.

[unspec 2] Secondly, The nature of Hell may be thus described; 'tis no less than the eternal and second death in its latitude, as opposite to eternal life; i.e. The most miserable state of the wicked, wherein they are everlastingly separated from the sight of God, and all comfortable good, lockit up in chains of darkness under the fresh, lively and afflicting sense of the wrath of God, justly kindled, and • ontinually flaming against them for their sins, and according to the measure of them, so that they are filled with never ceasing horrors of conscience, and scorched in soul and body, with such grievous flames as will for ev • r torment, but never consume them to an annihilation.

More particularly this Description suggests two things agreeable to them, already noted in the Text further to be explained; viz. the

• Punishment itself.
• Properties of it.

(1.) The punishment itself, to which the wicked are adjudged, and that is the pain of

• Loss, absence of infinite mercy. the
• Sense, presence of unspeakable misery.

1. The pain of loss, the privation of all good; Depart from me says Christ, get ye gone from my presence into your proper place; away with you, here is no comfort for you; Depart from all the good you were once (while on earth) invited to have in me, and with me in heaven; yea, and from that you chose and preferred before me; you must now lose all real, and all you and others reputed good things, whither

[1.] Natural, (your sins will go along with you) but all your pleasures, profits, honors, with the vain hopes of greater content in your sinful courses will leave you. The covetous Cormorant shall not have his bags, nor the ambitious his honor, nor the voluptuous his pleasure: Judas left his silver which he prized more than out Savior; Haman his honor; the deceased Gentleman in the Gospel his delicious fare, with which he had pampered himself in his life time, and glad he would have been upon his importunate begging to have had one drop of water from the end of Lazarus his sorest finger, to cool the tip of his tongue, when he was tormented in flames; but alas! he must remain deprived with this sharp answer, Remember that thou in thy life time receivedst thy good things. Though wicked men be Rebels and Traitors to God, yet here he gives them meat and drink to keep them alive for a time; he deals not with them as the cruel Duke