THE CERTAINTY OF THE Future Judgement Asserted and Proved, IN A SERMON PREACHED At St Michael's Crooked Lane, London, Octob. xxvi. 1684. By MATTH. BRYAN, Lecturer there. Published in the Author's Vindication.  
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St Paul's Churchyard. 1685.   

TO THE RIGHT HONOURABLE AND RIGHT REVEREND FATHER in GOD, PETER Lord BISHOP of WINTON, AND PRELATE of the GARTER,  
MY LORD,  
YOur Lordship having been pleased to honour me with a Testimonial under your Episcopal Seal (besides a Letter to his Grace my Lord of Canterbury) of my Behaviour for about ten Years in your Lordship's late Diocese of Bath and Wells, when I removed thence to the Place where I now am; I should justly have been condemned, had those scandalous Reports, which are raised concerning me, been true, as the vilest and most ungrateful Wretch living, appearing so unworthy of, and contrary to the Character your Lordship was pleased to give me, proving at once a disobedient Son to your good Lordship, (to whom I must acknowledge myself to stand, in many instances, more particularly obliged) and a disloyal Subject to the Best of Kings.  
This, my Lord, is the reason of my inscribing to your Lordship's Name the following plain Discourse (calculated for a common Auditory) which I am even forced out of pure necessity to make public (and therefore humbly beg that it may shelter itself under your Lordship's Patronage) to stop the mouth of a flying Scandal, which has wounded my Reputation, and that the Truth may appear, and the World be satisfied how unjustly my Sermon preached at St. Michael's Crooked Lane, London, Octob. 26. ult. was reflected on, and represented as Treasonable and Seditious, and reproaching the Government and the Courts of Justice: A heavy Charge and Imputation! which, I doubt not, Good Men (when undeceived) will conclude to be false, and that I am notwithstanding a true and Loyal Subject to the King, the rather, because  
Your Lordship's most Obedient Son, and Obliged Humble Servant, Matth. Bryan. Decemb. 10. 1684.   

To the READER.  
IT is not out of Ambition to appear in print, to lie upon a Bookseller's stall, and be pointed at in a crowd, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— that I publish the following plain (but practical) Discourse, (fitted for a private Auditory in my Course of Preaching, and not designed for public view) but in a just Vindication of myself from those Aspersions and unworthy Calumnies, cast upon me by some of my Auditors, who out of Ignorance, or Prejudice, at least not well understanding, or regarding what was spoken, together with the Scope, and Coherence, or out of I know not what rash and preposterous Zeal (but not according to Knowledge) hoping perhaps to oblige the Government, (whereas in Truth by such practices they really prejudice it, whilst they reproach and abuse its Friends, that are truly loyal, and neither speak, nor act any thing against it, but for it, and that in a lawful Assembly) miserably represented my Sermon with so black, and frightful a Face, that I was startled at it myself, appearing in their deformed Dress, and so unlike my Genuine Issue (there being nothing which I abhor more than Disloyalty, Sedition and Treason, which, not only my Principles as a Clergyman, but my Education too, as a Clergy-man's Son, do, I thank God, sufficiently arm me against) and therefore took a review of its native Complexion, which I showed again to my Auditors the Sunday following, the major Part of which, and some the most judicious, and eminently loyal Persons, declared it to be the same, (without any material alteration) and altogether unlike the monstrous shape, which some had made it to appear in. With which, though some were satisfied, not only my Auditors, but others too, particularly, the Honourable Sir Richard Lloyd Knight, Dean of the Arches (to whom a complaint was brought against me, which was soon after contradicted by the same Person that brought it, being undeceived by a true account from a very judicious, loyal Person, in the Parish of St Michael Crooked-Lane, who was an Auditor of the said Sermon) and also his Grace my Lord of Canterbury, who has since had a true account of the whole matter: Yet I doubt not but there are many, to whom it hath, or will appear with its ugly Vizard, and its blacker Dress (which Ignorance, or Malevolence has put upon it) which will provoke them to abhor and curse the Child and the Parent too.  
To prevent which mischief, and undeceive the impartial and unprejudiced, I thought it necessary to print my Sermon, which how faithfully and exactly done, I appeal to the most judicious Auditors, both in the Parish of St Mary Newington in Surrey, (where this very Sermon, that was so carped at (but not by one of the Auditors there) was preached in the Morning) and in the Parish of St Michael Crooked Lane, London (where it was preached in the Afternoon) who, I doubt not, will be ready to attest (if required) that what is here presented to the World in Print, is the very same, without any material alteration, that was preached in each Parish on the 26th of October ult. and the 2d of November following, at which times was delivered what was objected against, and misrepresented in this Discourse, particularly from p. 1. to p. 18. which is transcribed from my Notes, as it was preached.  
And whether the whole, or any part of it speaks what my Accusers did (viz. that I reproached and reflected on the Government, and the Courts of Justice, saying, That there is persecution in our Courts of Judicature, and that Men are persecuted there, and could not have Justice done them, and that the Judges did take Bribes, etc.) let the impartial and unprejudiced judge.  
I presume the subtlest Head, and most critical Censor cannot pick out one thing that looks like Treason, or Sedition, or Reflection on the Government, or the Courts of Judicature.  
And how tender a Man ought to be of, and concerned for his Reputation, is determined not only by that famous Oracle, 
Eccles. 7.1. Vid. Bp. Sanderson's Sermons, p. 23.  the wisest Meerman on earth (who observes that a good Name is better than precious Ointment) but also by the great Apostle, who (as Bishop Sanderson observes) makes a Slander cast upon a Minister (qua talis) to be at least petty 
* Acts 6.11.  Blasphemy: (Rom. 3.8.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we are slandered, as we are blasphemed.  
Which Consideration was perhaps the reason that that worthy and learned Prelate preached and published a Sermon (and that in his younger years, 
Vid. Bishop Sanderson, ut supra p. 21.37.  before he was advanced to the Episcopal Dignity) in vindication of himself from a severe and unjust Imputation.  
I hope therefore I shall not be blamed, especially by my Reverend Fathers and Brethren of the Clergy (whose Innocence, at this rate, may soon be blasted by the virulent tongues of such Detractors, who take the liberty to comment on our Sermons, and report them in their own words, at least catching at part of a Sentence, or a piece of a Period, not minding the Scope, or Coherence whereby 'tis possible to make foul work with the fairest discourse that proceeds from the Pulpit) for endeavouring to retrieve the credit of my reputation, and stop the mouth of a flying Slander, which getting upon the wings of Fame (that swift and often lying Messenger, as the Poet observes, 
Fama, Malum, quo non aliud velocius ullum,  
Mobilitate viget, viresque acquirit eundo—)  need not be bid to make speed to carry its message through the World. Report, say they in the Prophet, 
Jer. 20.10.  and we will report.  
And though I need not, I confess, (which some may retort upon me) stand upon the Punctilios of Honour, or value myself much on that account, being, perhaps, as little in the eyes of the world, as I desire to be in mine own; yet were I ten times less than I am, rather than tamely sit down under the black cloud of so unjust a scandal, and severe an Imputation (neither is it inconsistent with Christianity, or the meekness of the Dove so to resolve, the crime here insinuated being not strictly a carnal sin, as Drunkenness, Adultery, etc. (the reproach whereof, how unjust soever, I could more easily have born, as my Saviour did before me) but Spiritual, and Diabolical, viz. to despise Dominion, and speak evil of Dignities) which a little warm Breath, and brisk Air would easily blow off; I had rather (I say) die than live, it being determined long ago— Praestat penitus emori, quàm per dedecus vivere.  
I will detain the Reader no longer than to tell him that I thought sit, for the common good, to publish my whole Discourse on this Subject (excepting only the Illustrations of some Particulars relating to the third Head of Discourse, p. 20, 21. which I was forced to omit, lest these Papers should swell too big, (though no more was strictly necessary for my Vindication than from p. 1. to p. 18. as aforesaid) that it might not be imperfect, in which the Argument is weighty (how weak soever the management be) and a mighty Persuasive to a virtuous and good Life. And if the production of it in the World, though by an Evil Cause, has any good Effect towards the furthering of any one's Salvation, and the promoting of his spiritual and eternal Good, I have my End, who desire to live no longer in the World, than I may be sineerely serviceable to God, the King, and my Country.  
M. B.   
2 COR. v. 11. the former Part. 
Knowing therefore the terror of the Lord, we persuade men—  
THE Apostle in this and the former Chapter, professeth his Christian integrity with the constancy of it, and that upon a double Motive, viz. the expectance of Immortal Glory, and the General Judgement. Of the former he speaks in the Close of the fourth Chapter, and the Beginning of this: And as this Motive was before his eye, so that of Judgement to come, ver. 10. For we must all appear before the Judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Which last Motive, or Argument he lays down by way of Position or Doctrine, and in the Words of my Text draws his Inference from it by way of Application to others: Knowing therefore the terror of the Lord, we persuade men—  
Knowing] i. e. being assured of the certainty of Judgement to come, which he calls The terror of the Lord, being the cause of terror. We] i. e. I and the rest of the Apostles and Ministers of Christ, do persuade men, i. e. press and excite and stir up and exhort them to their Christian Duties, to Gospel-Piety, and Obedience.  
So that the Remark or Observation, which naturally ariseth from the Words, is this, viz.  That the pressing and persuading men to Gospel-Piety and Obedience by the Apostles and Ministers of Christ, Observe. is grounded upon no less Motive than the infallible certainty, and severity, and dreadfulness of the future Judgement. 
In speaking to which, I shall endeavour to do these four things: 

I. Clear the Point as to its Inference.  
II. Show you the infallible certainty of a future Judgement after this Life.  
III. Inquire into the severity and dreadfulness of it, styled here, The terror of the Lord; and then,  
IU. and Lastly, Make Improvement of all by Application.    
I. I shall first of all endeavour to clear the Point as to its Inference, and show you, That no less Motive than this, viz. The infallible certainty, and severity and dreadfulness of the future Judgement, could put the Apostles and Ministers of Christ upon the so earnest pressing and persuading men to Gospel-Piety and Obedience.  
And this will appear by considering what other Motive could have any probability to prevail with them.  
1. Can they be prevailed with to tell the World of a Terror that they should never feel, and themselves did not believe; and thereupon to press Gospel-Piety and Obedience, and that only as an Engine of State-Policy, to keep men in awe, and Obedience to their Governors, and preserve Civil Peace, as some Profane Men would have it? If so, why then were they not more in esteem with Rulers and Princes, with the Great and Noble? why were they the Mark of their malice and envy, of their rage and fury, if they were hired as their Politic Servants, and did them such great and acceptable service? Again,  
2. Was it Honour they had in their eye? Why then were they the Object of the World's contempt and scorn, scoffed at, and derided, having trial of cruel mockings, reviled, defamed, and accounted the filth of the World, and the off-scowring of all things? 1 Cor. 4.13.  
3. Was it Profit that was the Motive? Surely not: For than our Saviour, and his Apostles, and Ministers would have had a greater interest in the World; then they would have had full Chests and Barns to boast of, as well as others. But 'tis notorious, how great a degree of poverty did await them: Christ himself not having a house wherein to put his head, no Lands or revenues to give him the title of rich or great. And his Apostles following him, left their gainful Trades, and were not much richer than their Master. Yea, may it not be truly observed to this day, that the employment of a Minister is none of those direct Courses to Wealth and Riches? whereas other Arts and Employments can raise an Estate, and advance a Family, they who wait at the Altar, with their Dependants, for the most part live in meaner circumstances. (Not but that God has a Blessing for the Posterity and Sons of the Clergy, as well as others; many of them arriving to eminent degrees of Greatness and Wealth in the World; but then that owes itself not always so immediately to their Father's encouragement and Estate in the World, but to their own, through God's Blessing upon those Employments and gainful Trades wherein they were educated.)  
None of these things than could be Motives to the Apostles and Ministers of Christ to set on this Business: What Motives then could prevail? Would they be so mad and indiscreet to press Gospel-Piety upon the supposition of a Terror that they should never hear of, or feel, and which themselves did not believe, and not hope to be advantaged by it, either here or hereafter? What encouragement were this, nay what madness rather, to press an idle and unprofitable Virtue, an uncommanded Obedience, with design only to terrify and affright the World, and in the mean time expose themselves to disgrace, and shame, and contempt, and reproach, and hatred, and persecution? With what courage or comfort could they hold out to press this impertinent, unprofitable business, and that with so much sweat and labour, weakening their Bodies, and wasting their Spirits, endangering their lives and livelihood? If there were no other Motive but this, how soon would they have hung the Wing? how soon would the Tongue have faulter'd, and been silent, and the Spirits faint, and the Hands and Feet have been weary?  
'Tis then certainly no less, no more inseriour Motive, than the certain knowledge of the Terror of the Lord, that put them with such earnestness upon this great business.  
'Twas this brought Christ from Heaven; Knowing the Terror of the Lord, he came down to persuade men; knowing, I say, the Terror of the Lord, the displeasure of the Great God against sin and Sinners, and the certainty of Divine vengeance and everlasting wrath, knowing this, he came into the World to persuade men. This made him with so much zeal and earnestness to set upon this Business, to persuade men; and that both by his Doctrine and Miracles, his Life and his Death, by his bitter Passion and Sufferings, his Tears and Blood, his Resurrection and Ascension, and Mission of the Holy Ghost; and still continues to persuade them by his Ministers and Ambassadors, whom he commissions and commands to persuade, and entreat, and beseech, by all the endearments and compellations of Love, to flee from the wrath to come, to be reconciled to God, to embrace and improve the means of Grace and Salvation: Which hath transported their Spirits with zeal and courage, counting nothing dear, but God's Glory and men's Souls; counting, I say, nothing dear, neither health, nor strength, nor reputation, nor honour, nor livelihood, nor their dearest blood, which they were content should melt away in the Flames, and be exposed to the hands of violence, rather than cease to persuade men, knowing the Terror of the Lord.  
And this, by the way, may serve as an Apology for Ministers. When you hear them boldly and severely rebuking Vice, and reproving sin and Sinners, laying open the horrid and abominable nature, and sad effects and consequents of sin, and so passionately and earnestly persuading men to repentance, to the practice of Virtue and Holiness, and that from the consideration of rewards and punishments to be dispensed in the other World, and those dressed up in the different habit of recommending, or astonishing, and affrighting circumstances, proper to each distant state: when you hear this, do not censure it as a common Lecture of Terror to awe and affright Children, and the weaker sort, who are easily imposed upon; as words of course, and so not much to be regarded; as a Trial of Skill, and a cast of our Office; much less as a design out of malice and hatred to your persons to expose and abuse you; which will provoke you to be angry, to storm and rage at the Word, and the Preacher of it. No, but rather look upon it and receive it, as Words spoken in the deepest seriousness, and out of true compassion and charity to your Souls.  
Alas! Sirs! were not sin so dangerous and hurtful to men, were there no future Account to give at the tremendous Audit, were there no such flaming wrath and fiery vengeance as you hear of from the Pulpit, were there no future Rewards for good, and no Punishments for bad men, we would never trouble you: For we come upon an unwelcome Message to many, to ravish their dalilah's out of their Arms, (which may turn their Stomaches, and make them rage, as Herod did at John the Baptist) to take them off from that which they so dearly love, which 'tis as as hard to part with, as to part with a dear Member, with a right Eye, or a right Hand; and therefore sin is compared to the Members of the Body: Mortify therefore your Members which are upon the earth: 
Col 3.5.  fornication, etc.  
And no wonder now that the Sinner storms and grows angry; but we must not value that. The Chirurgeon would be unfaithful, if he should be loath, or forbear to put his Patient to grief when he sees his danger: No, he will cut and lance and search the Wound, or Sore to the bottom, though he put his Patient to pain, though he cry and lament sore, and grow angry; he will not spare a dear Member, if a Gangrene calls for amputation. The Physician will deal plainly with his Patient, and tell him the nature of his Disease, and his danger, and will make him sick with bitter Pills, and loathsome Potions, in order to his Cure. The Lawyer will deal faithfully with his Client, and critically examine, and search into every Creek and Corner of his Evidences, and tell him the worst, and not flatter him, if he finds any thing defective, that he may consult a Remedy.  
Now, Sirs! our Work is much like the Work of these: like the Chirurgeon we are to cut and lance with the Sword of the Spirit, and the Knife of Mortification, and to search the Sinners Wounds and ulcerous Sores to the bottom; yea, and to amputate and dismember too. Like the Physician we must tell men of their Sickness, and their danger, and dose them with bitter Pills, and loathsome Potions: We are Physicians in Ordinary to the King of Kings, and the World is his great Hospital, where do lie abundance of impotent Folk, of blind, and lame, and sick, and diseased, who are our Care; we are bound ex Officio to look after them, and must deal faithfully, and in such methods as the nature of the Disease requires. Like the Lawyer, we must search and examine our People's Evidences for the heavenly Inheritance; yea, like Ambassadors, we must deliver our Message, whether of Peace, or War. And would you have us flatter and deceive?  
Now were there no need of this, we would not trouble men. But, alas! who can see his Neighbour's, or his Friend's danger, and not be concerned? What an uncharitable man is he, that sees his Neighbour's House on Fire, and will not tell him of it, and endeavour to save him from, or pluck him out of the Burn? that sees him drowning, and will not help him? that sees Thiefs breaking in upon him, and will not cry out, and assist him? especially 'tis the Watchman's Office so to do, who will not be loath, or forbear to cry out Fire, at Midnight, or make an Alarm to give notice or Thiefs and Robbers, lest he awake or disturb the secure sleeping man who is in danger. And, what! shall the Watchmen of Israel, who ex Officio are bound to give notice of, and help to quench the spiritual Flames, hold their peace and be silent? Shall we see men all in Flames, exposed to the devouring Fire, the Fire of Lusts burning within them, evidenced by the Flames of Vices without, the Flames of wrath and Divine Vengeance over them, and the Flames of Hell underneath them, into which they are ready to drop every moment? Shall we see this, and be silent, and not cry out and endeavour to quench the Flames, and pluck them out of the Burn, and save them from that consuming Fire? Shall we see them upon the Precipice of destruction, just falling headlong into ruin, and not stretch out a hand to save them? Shall we see Thiefs and Murderers (the Devil and his Agents) breaking in upon Souls, and not give them notice of it, and run to their assistance?  
You ought therefore (Brethren!) to put a candid construction on the severest Lectures from the Pulpit; to take the sharpest Reproofs, the most bitter Invectives against Sin, the most earnest and passionate Adjurations, as instances of compassion, and love to your Souls, and faithfulness to him that sent us. Believe it, 'tis the sin we hate, while we reprove, but yet love the Sinner. 
Phil. 1.15.  And though some perhaps may preach Christ out of envy (as the Apostle speaks) and others for the sake of the Bag, with Judas; yet, I doubt not, there are many, who have higher Ends and aims, viz. God's Glory, and the salvation of Souls, who can truly say with the Apostle here, Knowing therefore the Terror of the Lord, we persuade men.  
I will shut up this with that wholesome Advice of St James and St Peter concerning hearing and receiving of the Word preached, Jam. 1.19, 20, 21. Wherefore, my beloved Brethren, let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God. Wherefore lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your Souls. To which let me add that of St Peter, 1 Pet. 2.1, 2. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings; as newborn Babes desire the sincere Milk of the Word, that ye may grow thereby.  
But here may some say, If all this is true, that there is a future State, a Day of Judgement coming, such a Terror of the Lord to be revealed hereafter, Ministers do well to be so earnestly and passionately concerned for the Souls of men, to cry aloud and spare not, to tell them of their Sins, and warn them to flee from the wrath to come: but are you sure you are not under a mistake, that you do not err in the Foundation? Are you sure there is such a future Judgement as you speak of? What evidence or assurance have you of the certainty of it?  
This I shall answer; and therein, I hope, give you satisfaction in the next Particular which I am to speak to, viz. to show you,  
II. The infallible certainty of the future Judgement. Now the certainty of a future Judgement after Death is declared and evidenced to the World by a threefold voice. The Voice of Scripture, the Voice of Conscience, and the Voice of God's Justice.  
First, The Voice of Scripture. The Jews had a confident Tradition amongst them, That blessed Enoch, who was translated to Heaven, had left two Pillars, as sacred to Posterity, wherein were fairly engraven those two great Prophecies, one of the first Desolation of, and Judgement upon the World by water; not many years before which came, God removed him, as a Jewel to an heavenly Cabinet, that his eyes might not see it. The second Prophecy in a Pillar of Stone, of the Dissolution of the World by Fire against the final Judgement. The latter Prophecy, concerning the final Judgement, is warranted by Scripture, Judas 14, 15. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his Saints, to execute vengeance upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly Sinners have spoken against him.  
There is nothing that the holy Scripture is more plain and positive in, than asserting a Day of Judgement. Death and Judgement are the Twin-Sisters of the same Womb of Decree. 
Heb. 9.27.  It is appointed unto all men once to die, and after that the Judgement. The sad certainty of Judgement closeth up that Ironical Expression of the Wise man, or rather a wiser than He, in reproof of wanton youthful Sinners, Eccles. 9.11. 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, and in the sight of thine eyes: But know thou, that for all these things God will bring thee into Judgement. Our Saviour does often very positively and expressly mention a Day of Judgement, as we may see in all the four Evangelists. And the Apostles are often beating upon this Argument. It were endless to enumerate Particulars. So positive is the Scripture in this Point, that it observes to us, that the very Day is appointed, and the Judge named, Acts 17.31. He hath appointed a day in the which he will judge the World in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.  
There are three Days have an Emphatical Note set upon them: the Day of Creation, the Day of Redemption, and the Day of Judgement.  
1. The Day of Creation, which opened the Door of Time.  
2. The Day of Redemption, which is called, 
Gal. 4.4.  The Fullness of Time.  
3. The Day of Judgement. This shall shut out Time, and usher in Eternity. And this Day is Emphatically called The Day of the Lord, 
1 Thess. 5.2. Phil. 2.16. Judas 6. Joel 2.31. Eph. 4.30.  the Day of Christ, and the great Day, and the great and terrible Day of the Lord, and the Day of Vengeance, and the Day of Redemption, and the Day of refreshing.  
That's the first Evidence of the certainty of the future Judgement, the Voice of Scripture. The Second is,  
Secondly, The Voice of Conscience; and that both natural, and enlightened.  
1. Natural Conscience, which is affrighted at the hearing of a Judgement to come. Felix trembled at it, Acts 24.25. And as he reasoned of righteousness and temperance and Judgement to come, Felix trembled. As St Paul preached to him of righteousness and temperance, his guilty Conscience reflected on all his past acts of injustice and intemperance; and when he heard of the Grand Audit, the dreadful Judgement, at which he must account for all his faults, the mighty Felix trembled. 'Twas too harsh a Note, and jarring Sound, and unpleasant Music for his delicate Ears and accusing Conscience to hear, and therefore presently dismissed the Preacher, Go, get thee gone, says he, for this time, and when I have a more convenient season, I will call for thee.  
Though the Athenians mocked when they heard of the Resurrection of the dead, yet not at the hearing of the Day of Judgement. The Heathen, by the very Light of Nature, had a sense of Divine wrath and vengeance, which would pursue Sinners. Thus the barbarous People in the Island of Melita, where St Paul arrived after his Shipwreck, when they saw the Viper leap out of the Fire, and fasten upon his hand, they said among themselves, 
Acts 28.3, 4.  No doubt this man is a Murderer, whom though he had escaped the Sea, yet vengeance suffereth not to live. Why, whence had they this Notion of vengeance? Where had this barbarous People these Notices? What Gospel-Preacher ever arrived there before, to preach to them this Doctrine of the Divine wrath and vengeance? This Preacher dwelled within them. 'Twas the Witness and Light of God within them, which made discoveries of the heinous Nature, and Gild of Murder, and the vindicative Justice of the invisible Powers, which, they believed, will call every man to an account for his most secret Guilts. That's a famous Instance of the Heathen Mariners in Jonah. Jon. 1. The Mariners there being affrighted at the terrible and unusual Tempest. (which God, for Jonah's sake, sent out into the Sea) resolve among themselves (v. 7.) to cast Lots, that they might know for whose cause that Evil was upon them: Which intimates, that they believed that the most secret faults were not unknown to the Omniscient Being; and therefore resolved to cast Lots, which, they apprehended, did not fall fortuitously and by chance, but by Divine direction, and the guidance of an invisible hand. So Solomon observes, Prov. 16. ult. The lot is cast into the lap; but the whole disposing thereof is of the Lord. And though the Lot fell upon Jonah, who confessed that he was a Fugitive Prophet, and that for his sake the Sea was tempestuous, and that the only Expedient to assuage its raging, was to cast him overboard, which he bid them do: yet the men were afraid, 
Jon. 1.12.  being loath to contract the guilt of Murder, knowing that 'twas a crying sin, and that the voice of his Blood would cry aloud, and plead against them before the invisible Judge of the World; and therefore they tugged hard to get the Ship to Land, but all would not do, the Sea being more and more tempestuous; wherefore being forced to throw him overboard for their own safety, yet they did it with Cries and Prayers and earnest Supplications to the great God, deprecating the guilt of Murder, and the cry of innocent Blood, v. 14. Wherefore they cried unto the Lord, and said, We beseech thee, O Lord, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood.  
And if Natural Conscience is so much affrighted at the thoughts, and hearing of Judgement, how much more,  
2. An enlightened one; A Conscience enlightened by the Light of Scripture, which gives the truest measures of sin, and Divine wrath and vengeance. The Christian has the best and truest account of the nature of sin, and the sad consequents of it, is supposed to know and understand it best. And so he does, and therefore is sufficiently affrighted at its ghastly looks, when he is under an apprehension of a speedy approach to Judgement: Witness the cries and groans, the sighs and lamentations of the sick dying Sinner, whom you may hear, if you step into his Chamber, as he lies languishing upon his sick Bed, lamenting and cursing his wicked life, and bewailing his sins with all the aggravating instances of abhorrence and detestation. Why, what's the matter? What ails the man? How comes it, that he is now so troubled at sin, who before never feared it? Why, 'tis the Witness of God within him, whose mouth was stopped before, that thus speaks. His Conscience is awakened, and does lash and sting him with a sense of guilt, and the fiery vengeance, shows him what he has done, and whither he is a going, that he is making his trembling approach before the Judgment-Seat of Christ.  
That's the Second Evidence of the certainty of Judgement, viz. the Voice of Conscience; The third is,  
Thirdly, The Voice of God's Justice, which requires that there should be a future Judgement. They who will not be convinced by Scripture, may perhaps by this Argument, The consideration of God's Justice, together with the State of Affairs, and things in this Life.  
They who have any sense of Religion, and believe there is a God, must believe him to be just, that he is the just and righteous Governor of the World, a Lover of Justice, and will administer Justice to his Creatures. Now, in regard we are not capable of an immediate converse with God, who is a Spirit, and invisible, he is pleased to converse with us by men, by Creatures like ourselves, and does appoint some as his Vice-gerents, his Delegates and Substitutes here on Earth, to execute the Laws of Justice, and make an equal distribution of it, in giving rewards, and inflicting punishments, according to the nature and merit of the actions of men, and to render to every one his due.  
Now 'tis notorious, that Justice is not universally and impartially executed in this Life. The virtuous are not always rewarded, nor the vicious punished, according to the different nature of their actions. Of which I could give you various Instances: As,  
1. In the Case of Persecution. Good men, that fear God, are many times perseucted for the true Religion, as the Martyrs in the Marian Days, and other Protestants in Christendom. These were good, and yet received evil; they had not the reward of their Virtue here. What should I speak of that Cloud of Witnesses, that noble Army of Martyrs mentioned in the 11th of the Hebrews, who had trial of cruel mockings and scourge, yea moreover of bonds and imprisonment, were stoned, were sawn asunder, were tempted, were slain with the sword; wandered about in Sheep skins, and Goat skins, being destitute, afflicted, tormented; of whom the World was not worthy? On the other side, their Persecutors fared well, though they did so ill; did not receive the recompense of their Vices, and wickedness, and cruelties, and blasphemies; had not their punishment in this Life, lived in pleasure, and died in peace, i. e. outward peace.  
And now where is the Justice of God, in rewarding Virtue, and punishing Vice, if there is no future Audit of these matters, if these things eternally sleep thus, if the persecuted shall never be rewarded, and their Persecutors never be punished?  
But God is just, and will see Justice done, and impartially executed. So the Apostle tells the persecuted Christians. 2 Thess. 1.6, 7. It is a righteous thing with God to recompense tribulation to them that trouble you: and to you who are troubled rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels. Again,  
2. In the times of confusion, and licentiousness, and rebellion, when there is no King in Israel, than every one does what seems good in his own eyes; Vice and wickedness walk barefaced and uncontrolled; and the plundering Thief, the bloody Murderer, and Traitor goes perhaps to his Grave in peace, yea, with the Pompous Solemnities of a Royal Funeral.  
3. Yea, in Times of Peace, and the regular Administration of Justice, Vice, though it dare not walk so impudently, barefaced and uncontrolled, yet may lurk in Corners, and skulk up and down in secret, and escape the Magistrate's eye; the Thief, the Murderer, the Traitor may be quick of Foot, and swift of Wing, and fly from Justice, and may never be overtaken by it in this Life.  
Yea, even in Courts of Judicature 'tis impossible that Justice should be universally and equally administered, (let none mistake me, as if I designed to asperse, or reflect on our Governors, and the Reverend Judges of the Land, but I observe in general that) I say, 'tis impossible, even in Courts of Judicature, and the best upon Earth too, (where Judgement runs down as waters, 
Amos 5.24.  and righteousness as a mighty stream) that Justice should be always equally distributed. For (not to speak of the corruption of the Judge's heart, and the blinding of his eyes by Bribes (which turns Judgement into Gall, 
Cap 6.12.  and the fruit of righteousness into Hemlock) which is not impossible, considering that he is but a man: I say, not to speak of this, but) supposing the Judge to be as just as Job, (of whom God testifies, that there was none like him in the Earth, a perfect and upright man, 
Job 2.3.  one that feared God, and eschewed evil) one whose eyes cannot be blinded with Bribes, or prejudice, or partial favour, or malice; yet they may be blinded with untruth upon misinformation. Some perjured Villain may desperately swear his Neighbour out of his Estate, or good Name, or Life. And the Judge notwithstanding is to proceed secundum allegata & probata, according to the Evidence, whether true or false; for he sees through the eyes of others: and so every one may not have Justice done him: Sometimes the guilty escapes, and receives not the demerit of his Crimes, is not dealt with according to the evil he hath done in his Body. On the other side, the innocent may fall a Sacrifice to mistaken Justice, receive according to the supposed evil he hath not, and not according to the real good he hath done in his body: the Judge the mean while remaining really and invincibly ignorant of the truth upon misinformation; and yet may be said to do Justice; he does it intentionally and formally, though materially and by accident it proves otherwise. But that's reserved to the serutiny of the supreme Judge, it falls under his cognizance, who searcheth the hearts, and tries the reins; who, as Solomon speaks, will bring every work into Judgement; 
Eccles. 12. ult.  with every secret thing, whether it be good, or whether it be evil.  
The certainty of which Judgement is methinks sufficiently evinced by the Observation of these things; that Justice is not, no nor cannot be universally and impartially administered in this Life, that good men have not always the reward of their Virtue, nor wicked men the recompense of their Vice and wickedness: therefore, God being just, and the God of Justice, and the just Governor of the World, who is concerned in the Affairs of Mortals, and sits in the Seats of Judicature, and sees and records all that's done in his Book of remembrance, the great Register of humane actions, there must necessarily come a Day, when all things shall be audited, and examined, and tried before him, and all things set to rights, and a just Judgement pass upon all, and every one receive (as 'tis worded in the Context) the things done in his body, according to that he hath done, whether it be good, or bad.  
So much for the second Particular, which I undertook to speak to, viz. The certainty of a future Judgement. Come we now in the third Place, to inquire,  
III. Into the severity and dreadfulness of this Judgement, styled here The Terror of the Lord; it being the cause of Terror, and that both to good and bad, and that both in this life, and that to come.  
In this Life, 'tis a Terror even to good men, which keeps 'em in a holy awe, and causeth them to work with fear and trembling. They often look back towards the last things, and cast an eye on the dreadful Tribunal of Jesus Christ: which keeps 'em in a holy awe, fearing to offend him who shall be their Judge. It frights 'em from sin, makes 'em afraid of the very appearance of evil: For though a Child of God acts from love, (which is the great and ingenuous Principle which moves him) yet that love is mixed with fear; 'tis the love of Sons, which is not a saucy, a malapert, a too bold and supercilious, a too familiar, wanton love; but a reverend, submissive, humble love, a love that has an allay of fear, fear of displeasing and offending their Father, whom it respects not only as good, and hating Vice, but as powerful, and able to punish it. In a word, 'tis not unmixed fear, which is the fear of Slaves, nor unmixed love, which is the love of Wantoness, or at least of Equals, who may love, but do not fear. In this holy awe and fear the thoughts of the dreadful Judgement do especially keep the Children of God (neither let it be thought Legal Preaching so to affirm) yea, their holy performances are mixed with fear; they work with fear and trembling; 
Phil. 2.12.  not suspecting God's faithfulness, but their own, often thinking thus with themselves, How shall I be able to hold out in the last hour, in my dying agonies? How shall I withstand the Storms of Hell, 
Ephes. 6.16.  and quench the fiery Darts of the Devil? How shall I be able to appear before the great Tribunal? How shall I give up my Accounts there? Should God be strict to mark what I have done amiss, how should I be able to stand in Judgement, or to answer him one of a thousand? What if all these services of mine should be construed then to be but hypocrisy and formality? What if God should not accept my person, and own my performances? What if he should fling back my services as Dung, upon my Face, accounting it (as he did the Jew's) but as the cutting off of a Dog's neck; 
Isaiah 66.3.  and the offering of Swine's blood in Sacrifice? What if my sins should appear hereafter unpardoned, and my Obligations uncancelled? What though I am not far from the Kingdom of God, yet if for lack of one thing I should fall short of it? What if this covetousness and base spiritedness, this worldly-mindedness and uncharitableness, this passion and peevishness, this stubbornness, this stiffness, and opposition, and disobedience to my Governors, this desire of revenge and heartburning and animosity; what if this, or any of these should ruin all, and shut me out of Heaven? Lord, therefore, prays he, let me part with every thing that thou dost hate, and embrace that which thou dost love and command, that I may appear before thy Tribunal with courage and comfort!  
Thus the thoughts of Judgement strike a holy awe and dread into the hearts of God's Children, and do successfully affright 'em from sin. It is thus a Terror even to good men.  
And especially 'tis a Terror to wicked men, and impenitent Sinners, when under any affliction, or the apprehension of approaching Death. But after Death, especially, 'twill be so; when the Judgment-Day is come, 'twill be Terror with a Witness.  
'Tis supposed 'twill be a kind of Terror to good men; which is gathered from that expression in the Thessalonians, 1 Thess. 1.10. To be admired in all them that believe. Even in admiration itself there is a kind of mixture of fear and Terror, through an overplus and overslowing of expectation, and ravishing, exuberant wonder, as some are observed to weep for joy.  
But in wicked men all that's purely dreadful shall meet together.  
But more particularly, this dread and Terror, which will fall upon wicked men, the Enemies of our Lord, ariseth from these four things:  
1. The sight of the Judge.  
2. The manner of his coming to Judgement.  
3. The Accusation of their own Consciences.  
4. The Nature and Characters of the Judgement: Which will be,  
1. An Universal, a General Judgement.  
2. An exact, an accurate, and critical Judgement.  
3. A just and righteous Judgement.  
4. The final Judgement.  
5. A Judgement that will sentence to an eternal state, either of happiness or misery.  
But perhaps some may be here dissatisfied, being ready to demand, Whether none shall be sentenced to an eternal state till the last and general Judgement? What then shall become of departed Souls after Death, till the General Judgement? Shall they be kept in some Middle Place, in some Limbus Patrum, or Infantum?  
To this I answer: As there is a General Judgement, at which the Body and Soul being reunited, shall appear, and receive Sentence together; so there is a particular Judgement of the Soul by itself, at its departure from the Body. That the Souls of good men, immediately after Death, are carried to Heaven by the Angels, to receive the Sentence of Absolution, which shall be pronounced by Christ, who will place them in the Mansions of Glory, is most certain: as may be gathered from the Case of Lazarus, Luke 16.22. compared with 2 Cor. 5.1.  
And I humbly conceive, (with submission) which is not unwarrantable by Scripture, (as is intimated in the Case of Dives, Luke 16.23.) that Christ Jesus, the Judge of the World, by virtue of his Regal Office (which he doth now execute) as he sends out his Angels, which are ministering Spirits, to carry holy Souls into Heaven, so he commissions his Angels too, to take the Souls of wicked men, immediately after their separation, and deliver 'em to the Devil, that cruel Jailor, the Keeper of the Infernal Prison, who instantly drags 'em away to Hell, there to be bound (as 'tis said of the evil Angels) in everlasting chains under darkness to the judgement of the great day; 
Judas 6.  and in the mean time to be tormented, and punished according to their capacity; and that in pursuance of the ancient Sentence, pronounced long ago; He that believeth not is condemned already, 
John 3.18, 36.  and the wrath of God abideth on him.  
Thus having discoursed Doctrinally of that great Fundamental Point of Religion, the certainty of Judgement to come, a Day of Judgement after this Life, together with the dreadfulness of it, styled here The Terror of the Lord: It remains now  
IV. and Lastly, that we make some improvement of it by Application.  
And here, first of all, I hope I need not use Saint Peter's Apology to you (how needful soever 'tis amongst others in the World) for the Lord's slackness, and delay in coming to Judgement; which he directs to those Scoffers of the last times, 2 Pet. 3.3. Knowing this first, that there shall come in the last days Scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the Fathers fell asleep, all things continue as they were from the beginning of the Creation.  
I hope there are no such Scoffers here, though with sorrow, and sadness, and lamentation I might speak it, and observe it, they abound too much in the World, yea in Christendom itself, and this reformed Part of it; men of an Atheistical, shall I say, or Antichristian Spirit, who laugh and mock at the Doctrine of a Day of Judgement, as a wild Chimaera, the idle Dream and fancy of a melancholy Preacher, the effect of an inquisitive, contemplative Head, and the strength of imagination; being ready to say, in the Words of these Scoffers here mentioned by St Peter, Where is the promise of his coming? etc. i e. Where is the Promise, or Prophecy fulfilled, that Christ shall come to judge the World? for since the death of Adam, and the Patriarches, and the Prophets, and Christ himself, who told the World of a Day of Judgement, the World continues as it was, no alteration appears; and 'tis like to continue so for ever.  
Now this mocking and scoffing and infidelity owes itself, St Peter observes, partly to their Lusts, partly to their wilful ignorance, and inadvertency and inconsideration. Which (in regard there are so many in the World that are ready to join Issue with these Scoffers here) I will take particular notice of, both to obviate their Atheistical Objections, and Antichristian scoffs, and to antidote you against the infection of a contagious Air.  
1. Then, It owes itself partly to their Vices and Lusts: [Scoffers, walking after their own lusts] Some men so long abandoning themselves to Vice become Athestical, and deny God; for 'tis their interest there should be none: and upon the same Grounds they become Antichristian, and deny Christ; deny his Divinity and Authority and Veracity, his Resurrection and Ascension into Heaven, and his coming to Judgement: For 'tis their interest that he should never come; whose coming will be so terrible to all his Enemies; 'twill be to the perdition of ungodly men.  
2. It owes itself partly to their wilful ignorance, and inadvertency, and inconsideration, and that of three things:  
First, God's Power and Providence, both in the Creation and destruction of the World.  
Secondly, The nature of God, and his measure and account of time.  
Thirdly, His patience and long-suffering.  
First, God's Power and Providence, both in the Creation and destruction of the World, ver. 5, 6, 7. For this they willingly are ignorant of, That by the Word of God the Heavens were of old, and the Earth standing out of the Water, and in the Water; whereby the World that then was, being overflowed with Water, perished. But the Heavens and the Earth which are now, by the same Word, are kept in store, reserved unto fire, against the Day of Judgement, and perdition of ungodly men. The sum and force of which Argument is briefly this: God made the World (for it could not make itself) and having the power over it, did once destroy it, i. e. the face of it, with the things in it, by water: and he has the same power over it still, and can destroy it (as he has told us he will) by fire. If he could do the former, he can as easily do the latter. Noah prophesied of the former, and it came to pass; and the Prophets, yea the great Prophet, Christ himself, has prophesied of the latter; and why should we not believe it? To this I might add, that other Prophecies in Scripture concerning Christ have been fulfilled, particularly that concerning his coming in the Flesh; and why should we  this of his coming to Judgement?  
Secondly, The Nature of God, and his Measure and Account of Time, ver. 8. Be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day, q. d. You think it a long time  Christ come to Judgement; and therefore conclude he will never come, judging of the Lord by yourselves, not understanding and considering his Divine Nature, which is Infinite, Immense, Omniscient and Eternal. He does not look upon things, and measure time as we do. He is not subject to succession and mutation, as we are. He suffers no Flux of Time. There is no time past, or to come, with him. He does by one infinite Act of Intuition behold, and comprehend all things past and to come, as present: they all exist before him in one eternal Now. There is nothing, to speak strictly and properly, short or long in his sight, or account of things. One day, which seems so short with us, is with him as long as a thousand years; and a thousand years, which appear so long to us, are with him as short as one day. Those Periods of Time, that seem so long unto us, are with him but as a moment. So Moses observes, Psal 90.4. A thousand years in thy sight are but as yesterday when it is past, (which is infinitely less than yesterday when it was present) and as a Watch in the Night.  
This the Heathen were sensible of by the Light of Nature, ascribing Immensity to their Gods: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Pythagoras; There is nothing long with the Gods. And Divine Plutarch, speaking of the late vengeance of the Deity, observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— All the Interval of humane life, is to the Gods nothing.  
This, Saint Peter observes, these Scoffers are wilfully ignorant of, at least inconsiderate; and therefore talk at such a mad and senseless rate, and give way to, and indulge their Atheism and infidelity.  
And against this ignorance and inconsideration of the Nature of God, and his measure and account of Time, he cautions even the Friends of Christ, that they might not be discouraged with the thoughts of the Lord's slackness in coming to Judgement; or be tempted to entertain an Atheistical Antichristian Opinion that he will never come, and so laugh, and mock at the Doctrine with these Scoffers here: and therefore he greets them with an endearing compellation [Beloved] which is an evidence that he speaks to the Saints. But (Beloved) be not ignorant of this one thing (of which these Scoffers are wilfully ignorant and inconsiderate) that one day, etc.  
3. This Scoffing and Infidelity owes itself to their wilful ignorance and inconsideration of God's patience and long-suffering, v. 9 The Lord is not slack concerning his promise, (as some men count slackness) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. The Lord is not slack, as some men count slackness; i. e. as if he had changed his purpose, or broke his promise, or were unwilling or unable to keep it, and fulfil it. He is not slack that stays long, but that stays beyond his appointed time, or that comes not at all. The Lord will not defer his coming to Judgement one moment beyond his appointed time. He that shall come, will come, and will not tarry; i. e. beyond his own appointment. 'Tis not then because he has forgotten his promise, or cannot keep it, or has overslipt his appointed time, that he deferrs coming to Judgement; but out of infinite compassion and kindness to Sinners, being long-suffering, not willing that any should perish, but that all should come to repentance. Which these ungrateful Wretches are not sensible of, and therefore scoff and mock, kick and spurn at the Divine Bowels, abuse that clemency which keeps 'em out of Hell, trample upon that patience which bears with their follies, and waits for their repentance, despise that love, and goodness which suspends the fearful vengeance. How passionately does the Apostle expostulate with such as these! Rom. 2.4. Despisest thou the riches of his Goodness, and forbearance, and long-suffering, not knowing that the Goodness of God leadeth thee to repentance?  
O that my Voice could this Day reach the ears, and pierce the heart of every scoffing Atheist, and hardened, blaspheming Sinner in this Kingdom! I would be bold to ask him seriously, Dost thou think, O man! that the God that made thee, is not able to punish thee? that he that created and preserves thee, cannot judge thee? that he that governs and upholds the World, is not able to deal with such a weak, silly Creature as thou art? that he, in whom thou dost live, and move, and hast thy Being, is not able to destroy thee, and execute vengeance on thee? and therefore dost dare him to his face, and bid him do his worst against thee, and accelerate the slow-paced vengeance, laughing and mocking at the Divine threaten, and the Doctrine of the future Judgement, as a thing which thou dost not fear, and shalt never feel, sporting with Hell and the Devil, bidding him take and rot and sink thee, laughing at the Great Judge, and bidding him damn thee if he can; what else is the meaning of those direful Curses, those horrid God-damn-me-Execrations, which pollute the Air, and wound the ears of God and men? I do not think that these men seriously desire damnation, but out of a daring bravery, mock and deride God himself, and affront him to his face, telling the World, that they do not fear him, nor his threaten, nor all the powers of Hell, which he can set against them; that they are so little afraid of his damning power, that they will damn themselves in a frolic, or bid him damn 'em if he can, and hasten his threatened Judgement.  
A very ill and ungrateful use of his patience and long-suffering! But 'tis such as the Wise man spoke of, and observed long ago, Eccles. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil: and St Paul here intimates, and sadly observes, and bewails in this his passionate Expostulation, Despisest thou the riches of his Goodness, etc. But hear, O despising, scoffing, ungrateful man! Hear what follows, v. 5. After thy hardness, and impenitent heart thou treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous Judgement of God, who will render to every one according to his deeds. For though the Lord is long suffering, yet he will not be ever-suffering. But the day of the Lord will come, as St Peter observes, ver. 10. and it will come speedily, as a Thief in the Night, unlooked for, and so surprise: or as 'tis worded, 1 Thess. 5.2, 3. The day of the Lord so cometh, as a Thief in the night, for when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a Woman with Child, and they shall not escape.  
Secondly, This Doctrine of the certainty, and severity, and dreadfulness of the future Judgement may serve to awaken secure Sinners out of their sinful and dangerous security.  
As there are some that Atheistically scoff at Religion, so there are others that are sufficiently careless of it; do not speak, but act against it; who live vicious lives, and are led by their passions and appetites, and are regardless of the World to come, and stupidly and securely sinful. They are perhaps more carnal and sensual than the former, though not so Diabolical. If there are any such here, let me seriously ask them, Sirs! Do you believe the Bible to be true? Do you believe the Articles of the Christian Faith? that there is a God that made the World, and governs it, that you have immortal Spirits within you, that are capable of endless happiness or misery, that you must die, and come to Judgement, appear before the Judgment-Seat of Christ, who shall come from Heaven to judge the quick and the dead? Do you believe all this? You'll readily answer, Yes that we do, God forbidden we should be Unbelievers, we can say our Creed as sincerely and devoutly as the best. Can you so? What! and live in such manifest contrariety and opposition to what you believe, and the terms of salvation, as if all this were false, as if all were cheat and imposture, as if the Gospel were a Fable, or an idle Romance! For God's sake, Sirs! be serious, and consider, and do not suffer yourselves so tamely to be imposed upon, and baffled by your Spiritual Enemies, those that hate you, and will laugh at your folly, and triumph over your misery; Do not live the reverse of your Reason and Religion too, and contradict your Faith and Persuasion, and suffer yourselves to be fooled out of that eternal happiness, which you say you hope for, and lose the best and greatest interest, which is more valuable than all the Treasures and instances of happiness in this World, which you must shortly leave, and die from, when nothing here below, neither Riches, nor Friends can help you, but only an effectual saving interest in the Judge of the World: 
2 Thess. 1.7, 8.  who will shortly be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that do not obey his Gospel.  
O that I could make some secure Sinner here to tremble, 
Ephes. 5.14.  and effectually warn him to flee from the wrath to come! Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.  
Thirdly, It exhorts us to Holiness. And indeed this Doctrine is a powerful dissuasive from Vice, and persuasive to Virtue: a dissuasive from Vice, because it will be certainly and severely punished; a persuasive to Virtue, because it will be certainly, and amply rewarded.  
I doubt not, but there are some that are very indifferent, as to the State of happiness in the other World; for which they are not greatly concerned, but could be content to part with it, provided they might not be miserable; they could be content that their Bodies and Souls too should sleep eternally. They could be content perhaps not to be rewarded in Heaven, so that they might not be punished in Hell. But know (Christian!) that there is no medium here. If we are not rewarded, we shall certainly be punished; if we are not happy, we must be miserable. If we do not go to Heaven, we must to Hell. If we have not the enjoyment of God, we must have the company of Devils for ever. So that holiness is indispensably necessary, not only to entitle us to Heaven, but to keep us out of Hell. And there is no greater, or more forcible Argument to persuade to holiness, than this of Judgement to come. This is the great Argument the Wise man useth to persuade both to negative and positive holiness. Thus, in the 11th of his Ecclesiastes, ver. 9 he does tacitly exhort to negative holiness; i. e. he does by a sharp and keen, but pleasant Irony dissuade from Vice, and youthful Lusts, and sinful Pleasures, 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 thine heart, and in the sight of thine eyes: there follows a terrible But, which is like the Damp to the Candle, or the Death's Head to the Egyptian Feasts, a Cooler to the heat of Lust, and, like Belshazzer's hand upon the Wall, dasheth all that mirth and jollity: But know thou, that for all these things God will bring thee into Judgement.  
And Chap. 12. ver. 13. he exhorts to positive holiness (not excluding negative) i. e. to the practice of Virtue, and doing good: Fear God, and keep his Commandments; for this is the whole Duty of man. And this he presseth by the same Argument, the great Motive of Judgement to come, ver. 14. For God shall bring every work into Judgement, with every secret thing, whether it be good, or whether it be evil.  
This is the great beaten Argument that both the Prophets and Apostles are frequently upon, and spreading before the eyes of men. Most of the weighty Exhortations in Scripture (like the Scales upon the Beam) are fastened upon this: therefore work, walk, run, strive, deny yourselves, be steadfast, 
1 Cor. 15. ult.  unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. 'Tis the great Argument both to Active and Passive Obedience. Saint Paul observes it to be so, 2 Tim. 4.7, 8. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day: It follows, and not to me only, but to all them also that love his appearing. And the same Apostle does by this Argument support the Spirits of those who suffered for the name of Christ, whose invincible patience and faith in persecution and tribulation he applauds and glories in, 2 Thess. 1.14. assuring them ver. 6. It is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from Heaven, etc. And St James, Chap. 5. ver. 7, 8. exhorts to patience under tribulation by this Argument, Be patiented therefore, Brethren, unto the coming of the Lord: which he observes will be as sure as the joyful Harvest after Seedtime, for which the Husbandman waits with patience: Behold, the Husbandman waiteth for the precious fruit of the Earth, and hath long patience for it, until he receive the early and latter rain: Be ye also patiented; establish your hearts, for the coming of the Lord draweth nigh.  
This is the great Pillar and Underprop to support the Spirits of men both in doing and suffering the Will of God. Alas! It would be comfortless labour, could we not look over the Burden to the Reward; unpleasant Work, where there is no expectation of Wages; dull and heavy and discouraging Service, where there is no hope of recompense, or of any advantage.  
'Tis true, Virtue is in itself lovely, and some say its own reward. But God is not content that it should be so; but propounds a real Reward as the End of Virtue: which he allows us to regard, and look to, as our great encouragement to all virtuous Actions.  
'Tis recorded as an Act of Moses' Faith, and a Point of his Praise, that he had an eye to the recompense of reward, Heb. 11.26.  
'Tis not unworthy of a Christian, as if he were to be thought a Mercenary to do this. 'Tis true indeed a Christian must not have amorem mercenarium, but he may have amorem mercedis; though not a mercenary love, yet a love of the reward. Though he may not ultimately eye his own reward, yet he may in a secondary and subservient manner. God's Glory must be our chief and ultimate, but our own interest may be our secondary and subservient End. God will have none of his Servants to serve him for nought: they shall in no wise lose their reward: which he allows us to look to with Moses here, who had respect unto the recompense of reward, which supported him under doing and suffering for God, v. 25, 26. choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: esteeming the reproach of Christ greater riches than the treasures of Egypt: the reason of which eminent acts of self-denial and resignation is assigned in the following Words, For he had respect unto the recompense of reward.  
And as it supported him, so it has and does others too. This supported St Paul in the mouth of the roaring Roman Lion 
* Nero. . This supported St Stephen under the Shower of Stones; He looked to the recompense of reward, and saw it in his Redeemer's hand; 
Acts 7.55, 56.  the Heavens were opened to him, and he saw Jesus standing at the right hand of God. This supported the Martyrs under their Fiery Trials; whilst their Bodies were melting at the Stake, their Souls were inflamed with holy ardours, and fortified with invincible courage, their Faith giving 'em a prospect of Jesus standing at the right hand of God, not with fading Garlands, but immarcessible Crowns of Glory in his hand, to set upon their triumphant heads.  
Indeed without this, how soon would the Spirits faint in the best Christian! In all the Instances of Mortification, and Self-denial, and Suffering, and Persecution for Religion, could he not look to the recompense of reward, what discouragement would he labour under! He might thus argue with himself: What do I do! I am a Lover of Religion, and am hated for it; I deny myself in point of the profits and pleasures of the World, which others wallow in to satiety; I do good, and receive evil; am vexed and troubled and persecuted in this World, whilst others are at rest. And to what end is all this? What! that I should live like a Fool, and die like a Beast? And surely so it would be, were there no future reward for him to eye, and have respect to. St Paul's Hypothesis is a Great Truth, and the Consequence natural, 1 Cor. 15.19. If in this life only we have hope in Christ, we are of ll men most miserable. Only there is a comfortable But which turns the Scales, converts the Hypothetick into a Categorical Proposition, in the next Words: But now is Christ risen from the dead, and become the first-fruits of them that slept; who shall rise with him too, and appear at Judgement, the Judgment-Seat of Christ.  
The thoughts of which, as it strikes unspeakable Terror into ill men, (perhaps here, as well as hereafter) so it comforts and refresheth, strangely enlivens and animates, invigorates and encourages good men to, and in all the Instances of their Duty, both in doing and suffering. What will they stick at? What difficulties dare they not encounter with? What Obstacles can they not remove, or break through? What Lion in the way shall discourage them, or turn them back? What shall divert them from pursuing such great and sure rewards, which are before their eyes, which they shall one day certainly receive? What shall turn them out of the way of the Lord, whose eyes are fixed on this Glorious Object? Shall the Enchantments or bewitching Charms of sinful Pleasures allure, or the thundering Peals of Persecution fright 'em thence? May not such make St Paul's triumphant Challenge, Rom. 8.35. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, or any other Creature whatsoever? Nay, in all these things we are more than Conquerors through him that loved us.  
Go on then (Christian!) with courage and comfort, and let thine eye be ever fixed on this Glorious Object, look to the recompense of reward, have an eye to the Glories that are within the Veil, act Faith upon the things unseen, keep a constant eye upon the Judge of the World, and the great Tribunal, and let thy Meditations on it be frequent, and deep, and serious: and then leave the way of the Lord, if thou canst; then let the pleasures of sin bewitch thee, and turn thee aside, if they can, like a broken Bow; then leave the narrow, and walk in the broad way that leads to destruction, then turn thy face (which now looks Heaven-ward) to the Regions of darkness, if thou canst; then apostatise from thy Religion, and renounce Christianity, bid adieu to the Communion of Saints, and associate with the blacker Spirits, and the Cabal of Hell, if thou canst; then let the World, the Flesh and the Devil tempt thee to evil, seduce, conquer and triumph over thee, if they can; then shrink and faint, hid thy head and deny thy Master in the Storms of Persecution, those bloody Showers, and prove a base, cowardly Deserter, if thou canst; then let those fiercer, ruder Winds of Hell, those turbulent Euroclydons, shipwreck thy Faith, if they can: there is no danger surely if thy Anchorhold be sure and steadfast, 
Heb. 6.19.  fastened within the Veil.  
In all the Instances of Duty, in all the Turns of Providence, in all the Occurrences of humane Life, in all the Temptations either of the World, or the Flesh, or the Devil, always remember there is a Day of Judgement coming, when wicked men shall be punished, and good men shall be rewarded: then thou shalt have thy reward, though thou tarriest long for it; a reward that will abundantly compensate all thy trouble, all thy labour, all thy love, all thy service and sufferings for thy Lord and Master; a reward that will be infinitely satisfactory and Glorious, that infinitely exceeds all the Honours and Glories and Names of Happiness in this lower World: which Earthly Crowns and Sceptres cannot purchase, nor the United Power of Earth, and Hell rob or deprive thee of; which Devils will envy thee, and wicked men wish for, as well as be amazed at, who shall stand trembling at the dreadful Bar, 
Wisd. 5.1, etc.  whilst thou art exulting, on the Throne; who will stand ashamed in their poverty and nakedness, whilst thy brighter Glories and Royal Robes are putting on, beholding with horror what is done to the man whom the King delighteth to honour.  
O terrible, and yet O comfortable glorious Day! A Day indeed of gloominess and blackness, of horror and astonishment, a Day of Terror and the blackest grief, and the deepest sorrow to the Enemies, but a Day of comfort and joy, a Day of mirth and gladness to the Friends of Christ! A Day of refreshing, as St Peter calls it, Acts 3.19. When the time of refreshing shall come from the presence of the Lord. 'Twill be truly a time of refreshing; refreshing to the weary, tired Traveller, when he comes to sit down at rest; the Christian that was burdened, and weary, and heavy-laden with corruption and sin, who shall then have a true, entire and perfect rest; refreshing to the buffeted, tempted, afflicted Saint; refreshing to the weatherbeaten, 
Cant. 1.6. Luke 21.28.  sunburned afflicted Church of Christ. A Day of Redemption, as our Saviour styles it, full and complete Redemption, Redemption from all sin and temptation and misery; full Redemption from sorrow and tears and suffering, when sorrow shall be no more, and all tears shall be wiped away. So the Spirit assures us in the Revelation, speaking of the Immunities of that Blessed State, Rev. 21.4. And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain.  
Fourthly and Lastly, Is there such infallible certainty of Judgement to come? Is there a Day of Judgement coming, when we must all appear before Jesus Christ, the Judge both of the quick and dead? O then let us make preparation for it, (which it concerns us all to do) and that speedily; and here I might give you these following Directions, which I shall but name.  
1. Get your Accounts ready. Look into yourselves, and examine your state; how it stands between God, and your Souls, that you may not be surprised, when you shall be summoned to appear before the Judgment-Seat of Christ.  
2. Do nothing now which you dare not account for then, which you would not then hear of.  
3. Buy, and put on your Wedding-Garments, 
Rev. 3.17. Mat. 22.11, 12.— 25.1, etc.  and get your Lamps trimmed and furnished with Oil to meet the Bridegroom.  
4. Make Christ, who is the Judge, your Friend. And that must be done,  
First, By keeping his Commandments, especially those which are more peculiarly his, those Laws which have their immediate Institution and Sanction in the Gospel, particularly that of the Sacrament of the Lord's Supper. Which they that despise, and contemn, and neglect, may sadly remember and consider, that 'tis his Ordinance who will be their Judge.  
Secondly, By obliging his Friends. And how that is to be done, he himself intimates, St Matth. 25.35, etc.  
5. 
Matth. 25.13.  Be always upon your Watch.  
6. Add to Watching Prayer. This is our Lord's Advice, St Mark 13.33. Take ye heed, watch and pray, for ye know not when the time is.  
I will conclude all with St Peter's Exhortation, which he makes from this very Doctrine of the final Judgement, 2 Pet. 3.11, 12. Seeing then that all these things shall be dissolved, (i. e. seeing that this World, and all things here below, shall have an End, and Christ shall come to Judgement) what manner of persons ought ye to be in all holy conversation and godliness! Looking for, and hasting unto the coming of the day of God— and ver. 14. Wherefore (Beloved) seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless.  
FINIS.