A SERMON OF JUDGEMENT, Preached before the Queen Dowager, In Her Majesty's Chapel AT ; ON THE First Sunday in Advent. Being the 27th. of Novemb. 1686.  
By J. D. of the SOCIETY of JESUS.  
Published by Her Majesty's Order.  
LONDON, Printed by Nat. Thompson at the Entrance into the Old-Spring-Garden, near Charing-Cross, 1687.   

A SERMON Preached before the QUEEN DOWAGER, On the first Sunday of Advent.  Luke XXI. Verse 27. 
Tunc videbunt filium hominis venientem in nube, cum potestate magnâ & Majestate.  
Then shall they see the Son of Man coming in a Cloud, with great Power and Majesty.  
TUnc, Then: A day Then shall come, the last of days, unknown to Man, but known to GOD, which putting the Heavens to a stand, and a full stop to Time, shall benight the Sun, 
Matt. 24.29.  shall darken the Moon,; so closing the Eyes of a dying World, and even throw the Stars from the Firmament. Come it shall, and making all Nature to Tremble, with horrid Commotions of Mountains and Plains, Agitations of Hills and Valleys; shall lay the ambitious of the Earth under their once Palaces, but now Tombs; shall levelly with the ground, your best designed Fortresses, and Noblest Cities; and of so many Renowned Kings, and Empires, shall leave no more than a place of Burial. It shall say to the broils and noises of a buisy, clamorous World: Silence. To the bloody contests of Warlike Nations, Peace. To the deep Contrivances of Politicians, Ha' done. To Nuptial Joys, Titles, and Grandeurs, No more. To the long descent of Ancient Families, An End. To all Mankind, Return into your native Dust. Merchants, Lawyers, Soldiers, Youth, Ladies, Nobles, all is vanished when this day appears. No more Meetings at Change, no more Plead at Bar, no more Mustering at Camps, no more flocking to Theatres, no more Gallantry at Balls, no more idle Conversations, Courting, Coaching, and Gaming; no more Pastimes, nor time to pass. Wit, Courage, Beauty; Wealth, Pleasure and Glory, are reduced to Ashes, to cover a mournful World; One thing only remains, slight it if you can, Judgement, God's dreadful Judgement. Surgite mortui & venite ad Judicum; Arise you Dead, and come to Judgement. The Trumpet of the Archangel will sound; which did it now awake the Living, as it shall then revive the Dead, in silence I'd give place to your Compunction, and Eloquent Tears▪ But alas! We are' not S. Jeroms, no Lewis', to hear, at such a distance, those dreadful Summons'. We are too  to discover so far off, that frightful day: To excite therefore, and quicken our present Faith of what's to come, joining Reason with Divine Authority, I shall endeavour to set before your Eyes, God's final Judgement, divided into Three Parts.  
First, The Indictment, which is General.  
Secondly, The Trial, which is Impartial.  
Thirdly, The Sentence, which is Unalterable:  
Tunc videbunt filium hominis venientem in Nube, cum Potestate magnâ, & Majestate.  
Then they shall see the Son of Man coming in a Cloud, with great Power, and Majesty.  
But let us first Invoke the assistance of the God of Mercy, by the Intercession of his ever Virgin-Mother, an Advocate to him for Sinners, Ave Maria.  
TUnc videbunt, etc. Then they shall see, etc. The Indictment is General. There is nothing so Formidable, the Terror of which, is not much allayed by its Uncertainty; For Uncertainty makes way to hope of avoiding it, Hope diminishes Fear, and so what otherwise might surprise the soberest, and stoutest Resolution, is often, if not contemned, at least undervalued by the weakest sort of People. What more Terrible to the Ear, than a clap of Thunder? Yet a confidence, we are not the mark of angry Heaven, dulls our apprehension of it. What more frightful to the Eye, than a stormy Sea? And yet because its fury frequently ends in Threats and Foaming, it is encountered by a World of Mariners. Can the strict Judgement of God be declined, we might have some cause to mitigate that Fear, its very Name strikes into the Veins of True Believers. But we are already Summoned, and Indicted; without possibility of Traverse, or Appeal: God's Judgement undoubtedly is to ensue. No hope then of flying it; no motive of lessening our Fear, or preparation for it.  
Should I assume, without farther proof, this grand Verity; A day of Judgement is to come: I should make bold with no more, than what the Belief of each Christian allows me, and speaking to Christians, what more could be required? Can we have a stronger evidence, than what relies upon the  ground, of Divine Revelation? We cannot. Yet Reason, you may suggest, works more Con-naturally upon the generality of Men, and that ●a●th is at least Dormant in many, if not Dead in some, whereas Natural Reason is awake in all. Is it so? I wish it were. Were Natural Reason awake in all, were it not cast into a dead Sleep, by Sensuality and Passion, it would not suffer Divine Revelation to pass for a Dream, Hell for a Fable, Heaven for a Paradise of Fools, the Gospel for an Alcoran. However, it being your Suggestion, my Duty is to comply with your Inclination; Reverently therefore setting aside for a while, what is consigned unto us, in the ever, and thrice Holy Bible; I find we are Indicted, even by Reason itself, declaring for a Day of Judgement, from all Eternity assigned for Men. To the Proof.  
Moral Philosophers, though Gentiles, termed this World a Prison, Men the Prisoners; and by consequence, could not but acknowledge, as it were, a general Sessions, where all Causes should be Tried. But their Authority goes no farther than it suits with your own Reason. To your Reason than I appeal to be Judge of this Truth. Is there not an inbred desire in each Man, to be righted, i● injured, to require satisfaction, if affronted? Nay, if the affront be public, do not you exact public recompense, and this, seconding the conduct, and ●aws of Natural Justice? Are not these first and palpable Notions obvious to all, and ratified by daily Practice? They are. And if so, give me leave to prosecute my Discourse. What is just in ourselves, shall we deny to be just in GOD? Has He less Right than We? We have our days of Oyer and Terminer, and shall not God have his day too? Shall he not in the face of the World, hold his Court of Justice? How many give him the lie with Heresies? How many with Blasphemies, do what they can, to post him for a God of Wood? How many with Imprecations, Curses, and Oaths, take a pride in Profaning his Sacred Name? His Inspirations are repulsed, his Counsels not heard, his Orders neglected, his Commands disobeyed, his Mercy scorned, his Patience trampled under foot; and shall not Justice take in hand the Cause? What say you? You are Rational Men, debate it with Reason, and give in your Answer. Doth not Reason speak ●loud, and cry out for a day of Judgement; and what is this Verdict of Reason, but a Citation to Appear? Yes, Yes, Videbunt filium hominis venientem in Nube, They shall see the Son of Man coming in a Cloud; A Cloud which shall burst out into a Thunder of Justice, and Revenge against the Impious. Videbunt, They shall see; Yea, a day shall come, They shall see, and We shall see. But again:  
As God is a First and Necessary Being, so of necessity he must be the first Rule of Justice; and can any one be so fond as to imagine, That the first Rule of Justice itself, can put up so many wrongs, done under pretence of Authority derived from him? To Enact unjust Laws, which carry the Woe of God in their Forehead, written by, Isaiah, Vae qui condunt leges iniquas, 
〈…〉  ut vim faciant causae humilium populi me●: Woe to those who make unrighteous Laws, to use violence to the Cause of the humble of my people. To quit the Guilty, to condemn Innocents', are things possible. I say no more: Sometime Passion, and oftener Mistake, overrules Judges. They are Men, and the Learned know, That Humane Laws cannot sufficiently provide for all Contingencies. Now if it be the part of a Superior Court to Retrieve the Errors and Disorders of an Inferior, Tho' the written Word of God were Mute, were not in Being, would not Reason decide, That it is but just and equitable, That all Injuries, uneven Deal, and Oversights, Voluntary, and Unvoluntary, should be Rectified in a Supreme and Final Judgement? More.  
Is it fit that any Crime should pass unjudged, and unpunished, Good and Holy Actions unrewarded? But that's performed, you'll say, at the hour of each Man's Death. And the Judge himself, is He not to be Vindicated? What murmur at Providence for the Prosperity of the Ungodly, and hard fortune of the Righteous? These Poor, those Wealthy, these Scorned, those Honoured, these Depressed, and those Raised: Is not the mouth of Malice to be stopped? Besides, is it not just, that a public shame should now check, and then punish the privacy of Sin? That a public honour should now Cherish, and then Crown Merit and Virtue? I end not here, be pleased to take yet one step with me. How inconsiderable a part of our Actions fall under the Verge of Humane Authority? Amongst Divines, and Canonists, it is a current Rule, De internis non judicat Ecclesia: The Church itself judgeth not of the interior; it takes Recognizance only of apparent things. And is it credible, that thoughts and desires, the Origin and Source of all exterior Evil, surmounting in number and quality, whatever betrays itself to our Sense and Knowledge, so offensive to God, so pernicious to our Neighbour, and ourselves, shall pass untried, and un-chastiz▪ d? Rash Judgements, Treacherous M●chinations, Malicious Designs, Rebellious Rancours, as they prejudice the whole, by being destructive to Hum●n● Society, and Christian Charity; so before the whole Universe, they are to be accounted for, and not only at the point of Death.  
The substance of my Dis●●●●se is reduceed to this; if there be a God, he's Just; and if there be a Just God, there will be a final Judgement. But there i● a God, and a Just God, as Light of Nature evidences. Therefore a day, a Judgement there will be. Tunc videbunt, &c▪ Then they shall see.  
Reason then turned Herald, proclaims Judgement; Reason Summons us to Appear; Reason moves us to Apprehend, Fear, and Provide for a Trial, either with pleading Guilty, by a timely and true Repentance; or Not Guilty, by the continuance of a harmless and godly Conversation. Fratres hora est jam nos de somno surgere, 
R●●. 13.11.  says the Apostle in the Office of this day, It is now the hour for us to rise from sleep. Nunc enim propior est nostra salus, For now our Salvation is nearer, We are in a holy time, dedicated to the coming of Christ, and therefore termed Advent, implying a Coming. One coming of Christ, is pass▪ d● the other is drawing on; that which is passed was the coming of a Saviour, that which is drawing on, is the coming of a Judge; the first we Celebrate, for the second we are to provide. In the first, the Son of God became the Son of Man; in the second, the Son of Man will become Judge. Fear the Judge, and you'll not slight, but adore the Infant, Timuit omnis homo, 
●sal. 6●. 1ST.  says David, All Men were replenished with Fear; where S. Augustine, as he is wont, divinely puts in; Qui non timuerunt nec homines fuerunt: If all Men feared; they who feared not, were not Men. Cease then to be Men, or fear Judgement; for he that fears it not, according to S. Austin, is void of Reason, is no Man, Qui non timuerunt nec homines fuerunt.  
Now what Reason declares in general; the Spirit of the Lord lays down in more express and significant terms. I say nothing, of the foretelling Sibyl, or of the persuasion of some Ancients, touching the Conflagration of the World: I take no notice of the fantastical Conceits, relating to the end of the Platonic year. To you, O holy Prophets, for your Oracles and Summons, I address myself. Know then, says the Prophet Ezekiel, Finis venit, venit finis, super quatuor plagas terrae: The end is come, there is come an end, upon the four parts of Earth: Et judicabo te juxta vias tuas. A●●● will judge thee according to thy ways.  
And why twice, An end is come: there is come an end? It is a Force, an Emphasis, a Replication becoming so important a Truth; Or give me leave to throw in a thought, and say: The end of Time is come, and so is that of Eternity; for Eternity has but one End, and that is its Beginning. An end than is come, there is come an end; and between this End, and End, the End of Time, and Beginning of Eternity; J●●licabo. says the Lord; I will erect my 〈…〉 ment.  
〈…〉 Eyes, says the Prophet 〈…〉 ●veniet crudelis & 〈…〉 Behold 〈…〉 ●●all come full of ●n lig● 〈…〉, and fury. And if you yet 〈…〉 the nature of the Day, Sop●oni●● bid● you take your Pen in hand, and wr●● the Index of Epithets he sets do●n; 
〈…〉  Dies Domini magnus: The great day of the Lord: Dies irae, the day of Anger●; Dies illa, The Day; Dies Tribulationis, & Angustiae, The Day of Tribulation, and Disiress; Dies calamitatis & miseriae, A Day of calamity and misery; Dies tenebrarum, A day of Darkness; Dies Tubae & Clangoris, A day of Trumpet and Alarm. Such is the Day which is to Usher us in to Judgement.  
And here I stop, for not to repeat what last Sunday has left so fresh in your minds. Then you saw, and to your terror and fear, by expert Pencils in both the Royal Chapels, the gast piece of the expiring World, drawn out to life. The Sun darkened, the Moon in blood, the Stars falling, the ●arth in smoke, and fire, the Sea in rage: Here an Angel, with one foo● upon the Sea, the other upon the Land, lifting his hand to Heaven, and swearing by him that lives, The End of Time: There, the overflowing Cauldron of God● Indignation; Jeremy, and the Prophet's heartless. 
〈…〉  Here the ●ust trembling, and almost daunted; There, Men, or rather wandering Skeletons of Men, seeking D●n and Caves, and withering for fear; For fear of what, do you conceive? And with this thought I end my first part.  
Tell me not for the roar of an invading Sea, the howl of the Winds in the Air, the gapings of the Earth. No, these were not the subject of their fear, These are but Summons' to Judgement, They are piercing, they are amazing True: But to such as feel not Judgement near at hand, its Judgement terrifies them. They are but Messengers, and it is not the Messenger, but the Message which chills the Delinquent; it's the horror of Judgement which causes Men to rave for fear, and beg the Mountains to fall upon them. Quaerent homines mortem, saith the beloved Disciple, 
〈…〉  Men shall seek Death, and Death shall fly from them. O what a Change! O what an Alteration! Hear, and Admire; Men now dread to die, and then for fear of Judgement shall dread to live; they shall seek Death, but Death will not be found.  
Ah cruel Death! they'd say, were not their grief too excessive, to speak; Death ever Cruel; Cruel when Men fled from thee, and more Cruel now thou fliest from Men: Cruel thou wert to the loft entreaties of Ladies; Cruel in scorning Infants Tears, Cruel to the desires of comely youth, Cruel in deriding the Prayers of the Ancient, Cruel in feeding upon the Carcases of all Mankind; but Crueler in thy flight, than in thy approach, in thy retreat, than in thy onset. Ah Death, Death, be piteous, by continuing thy former Cruelty, be merciful by being Death unto us, and concealing us from the Eye of the enraged Judge. Quaerent homines mortem, Men shall seek Death, Et mors fugiet ab eyes, and Death itself, frighted at their ear, shall take its flight. O what apprehension then must Judgement raise! which renders easy the Convulsions of Nature, the disorders of the Elements, the Menaces of the Heavens, the deadly Symptoms of an agonizing World▪ 
M●●. 24. ●●.  Those are but Init●t dolorum, The beginnings of sorrows. They can but Kill; and Death is now a Comfort: When Life was lov●d, such Evils were feared: The terror of Judgement drawing near, Life is hated, and Death coveted.  
Yet Death at last, having left none living, must again withdraw, and render its spoils. The final call to our Trial sounds, the Voice of the Archangel fills the Graves; the powerful Trumpet reaches the remotest parts of Sea and Land; the command of the Judge urges: Heaven, Hell, and Earth obey; Souls are united to their respective Bodies; All, none excepted, shall Arise: Omnes res●rgemus, says the Apostle. 
1 Cor 13. ●●.  And for a moment I leave you, in the midst of Alexander's, Scipios, Hannibals, Caesars and Pompey's, no more what they were, the terror of the World, 
〈…〉  but what they are, sinking for fear; Potentissimi quondam Reges nudo latere palpitabunt, says St. Jerome; The hearts of the once most powerful, now naked Kings, shall beat and palpitate. Vouchsafe to recollect yourselves, for the hearing the Trial, and Sentence in my second part, to which I now come  
TUnc videbunt filium hominis, etc. Then they shall see, etc. Your attention, beloved Brethren, your attention. The much I have said, to what I have to say, is little: Now the Scene of Terror is opening. The rest was but a Prelude; Now for Life and Death, and that Eternal; Judgement gins: and the Trial will be as Impartial, as the Judge is above Bribe, Mistake, or Passion.  
The Souls united to their Bodies, those of the Damned with greater violence, than ever they were separated, with reproachful Curses charging each other, (an effect of sinful Friendship) as being the cause of their Perdition, shall be placed in the Valley of Josaphat, interpreted, Valley of Judgement, to the fulfilling the Prophecy of Joel. 3.2. and verse 14. styled Vallis concisionis, The Valley of Slaughter. The Souls and Bodies of the Just, greeting each other, with a Reciprocal Love and Joy, shall be raised into the Air, both giving their Appearance, in way to a Trial: And the Judge in order to the same, likewise appears; all like themselves; the Wicked burning with confusion, the Just replenished with confidence; and the Judge attended by innumerable Legions of Angels, with the Crown of Majesty on his Head, the Sceptre of Power in his Hand, shall seat himself on his Throne, and Judgement gins.  
Tunc videbunt, Then they shall see: And Tunc Plangent, Then they shall weep; 
〈…〉  Omnes Tribus Terrae, All the Tribes, the Adorers of the Earth, compelled to appear in Judgement▪ The first Ceremony used in our Criminal Causes, I conceive may be practised there. Hold up your Hand, that is your works, O Reprobates! Hold up your Hand. Guilty, or not Guilty. Pardon my forwardness, I mistook, Guilty, or Not Guilty, will not be questioned there. And why so? The Reason is clear, to plead Guilty, and so pretend to Mercy, it is too late; the time of Clemency is passed, it is a day of Justice, Anger, and Revenge. To be Guilty, and plead Not Guilty, before an All-knowing Judge, where every one comes in Witness against himself, is vain. The Trial will be orderly, the Evidence without exception, and what I set out by parts, will be done in a Moment, and therefore the more surprising. Tunc plangent, Then they shall weep, and to the increase of their unhappiness, their Tears shall be a proof of their guilt. 
Tract. ●●.  Planctus, says Origen, ad hoc erit, ut sponte contra se sententiam proferant, & seipsos condemnent; Their weeping shall serve for a spontaneous Sentencing, and Condemning themselves, Tears of Gild, and not Repentance.  
The Judge shall examine, and they shall weep, Red Rationem, says the Judge, Luke 16.2. An account, all you, who I entrusted with the Government of the World, you who I made accountable to none, are now to be accountable to me, of what Nature were your Decrees, Statutes and Laws? How was Justice observ●d? what Officers were employed▪ were you guided by Flattery, or Truth by Passion or by Conscience▪ was Vice discountenanced, was Virtue encouraged, wa● Religion protected? you were glorious, but were you Pious, often at Balls, but how often at Sermons and Prayers▪ They weep▪ Red rationem. An account, O Prelates, of the Church, were you call●d as Aaron, or did you intrude? did you feed your Flock, or fatten yourselves? was your hand stretched out to Alms, or to fill your Coffers? were you a Peter, or were you a Simon? were Benefices and Church-living conferred on the Unworthy, and who would give most, or to the worthy, and who either could, or would give nothing? They weep▪ An account, O Priest! and what a strict account are they to give? with what Reverence and Fear of God, did you approach to the dreadful Sacrifice of the Body and Blood of Christ, at the holy Altar? The Sacrament of Penance, was it tyrannically, remissly, or with a fatherly Love and Vigour administered by you? The Prisoners and infirm, were they visited? as well Poor as Rich, were the dying assisted? Children, were they catechised? They weep▪ Preachers an account, by whom were you commissioned? were you sent, and impower'd by the Church, directed by my Spirit? or was it the private Spirit, of a capricious Fancy, mov●d you, and set you up? did you preach me, or yourselves? out of Zeal, or Ostentation? my word, did you never turn it against myself, that is, against my Church, and my anointed? my word, is a word of Peace, my word, is a word of Obedience, my word, is a word of Charity, and mutual Union. And how came you to make it the seed of mutual Hatred, Disobedience, and Rebellion? They weep. Red rationem. An account, O Scholars! you had Wit, and why pretended you to more Wit and Science than you had? what you had, was it not venial and mercenary▪ was it not profane? was it not too bold in questioning my Mysteries▪ your Quill, was it not snatched either from one of Cupid ●s wings, flowing with poisonous Amours, or from one of the Harpies, pe●king, fowling, and snatching away the Reputation, even of the most sacred Persons▪ They weep. An account, O Lawyers. The Causes you defended, were they Just? were they at least doubtful were they not opposite to law, though joined with gain? why was the just claim of that indigent obstructed, by a false Action laid against him? why was Justice put off with Demurs, deluded with quirks, and the Orphan and Widow starved, because forced to starve their Cause, for want of doubled and redoubled Fees? They weep. An account, O Soldiers! you received Pay of your Prince, and was you Covenant real? were you Loyal? were you resolute to serve him with the last drop of your Blood, or to serve your own turns? and than you ought to have paid yourselves. Your discipline was exact, but what was your Religion? you were punctual in observing orders, and how complaint with my commands? you were stout, but had you courage to duel your own Passion? you were valiant, but were you not haughty, quarrelsome, and abusive▪ They weep. An account, O Ladies! How tender of yourselves, but neither tender of Conscience or of the Poor? why was a hair misplaced, a freckle in your countenance so offensive, and the greatest blemishes in the Soul not considered? in time of Prayer your lips went apace, and how far did your thoughts then wander from me? your eye was too severe, as to your dress, and was not your tongue more severe in cutting out for others? They weep. Red rationem. An account, finally, O Christians, you pretended to Christianity, and it not you live like Heathens, 
Matt. 18.17.  not hearing the Church? I left you a Church, a Pillar of Truth, 
1 Tim. 3.14.  invincible to the gates of Hell. And why was this Church left by you? 
Matt. 16.18.  I settled but One Faith, 
Ephes. 4.5.  how dared you divide it into so many, to the destruction of Charity, division of Unity, and arming Insurrections? I called, why was I not heard? I knocked, why was I not admitted? My toils, my labours, why were they spent in vain? Where are the fruits of my Blood, Passion, and Death? They Weep.  
But weeping will not suffice. To each Question, a distinct Answer shall be given. The Books shall be opened, men's Consciences shall be displayed before the whole Court, to be read by all. Tunc videbunt filium hominis, Then they shall see the Son of Man; and by light of the Sun of Justice shall view their own, and others Crimes, Revelabit condensa tenebrarum, Psal. 28.9. He shall reveal the profoundest works of darkness. O what abominations? What shameful Actions? What disgraceful Passages will then appear? There the hidden Atheism, which lurked in the heart of the un-wise, shall be discovered, and the Fool, who, Psal. 23.1. said in his heart there is no God, shall by force Adore a just One: There the Deist shall meet with what he questions, Job 22.13. Quid enim novit Deus? & quasi per caliginem judicat? How doth God know? Can he judge through the dark Cloud? Sad Repentance will learn him, that God Registers every moment, Thought, Word, and Circumstance of the Life of Man, and in a Cloud more pure than Light itself, he's come to judge him. Nihil opertum quod non Revelabitur, Matt. 10.26. Nothing covered that shall not be Revealed. That close supplanting; that undermining Honesty and Worth; Those frauds, those deceits in Shops and Wares; That infidelity amongst Partners, Apprentices and Factors; Those Perjuries in Witnesses, those breaches of Trust in Stewards and Servants; Those palliated Usuries, and Simonies. Those sly Insinuations to steal away the good Name of some, and rob undue Favour and Esteem from others: They who could not withstand Power, shall then lay their loud claims, against concealed injustice. Those Debaucheries not to be named, shall be no more concealed. Nihil occultum quod non scietur: Nothing hidden which shall not be known.  
Go now wise Sinner, seek the remotest Solitude, the secretest Cave, the darkest Nights, to sin the freer. And dost thou think, that Solitude, that Cave, that Night, will keep thy counsel, from an Allseeing God? But grant it could, thou wilt not be able to keep it thyself. Thyself shall stand up against thyself, in judgement; thy Conscience shall come in a Witness against thee, and what thou bashfully dost now refuse to bury in the Breast of a Priest, bound to Eternal Silence, by an humble Confession, Then Thou thyself, in such an Assembly, shalt publish to the World, Arguam te, & statuam contra fa●iem tuam, Psal. 29.21. I will rebuke thee, says the Lord, and place thee against thy own face. And behold the Trial is impartial, as the Indictment was general, for what more impartial, then that the Criminal is admitted to be his own Evidence. But the more impartial the Trial, the Sentence, which is unalterable, more just: Continue, I crave the favour of your attention.  
The Trial performed, Man being his own Evidence, Man his own Jury. The Judge proceeds to Sentence. This Son of God having surrounded all, with a look full of Majesty, terrible to the Reprobrates, and pleasing to the Chosen, seated at his Right Hand: To these with a charming Voice he says, Matt. 23.34. Uenite benedicti Patris mei, possidete paratum vobis Regnum à constitutione Mundi; Come ye blessed of my Father, inherit the Kingdom prepared for you, from the beginning of the World. And with a stately, and stern Turn to the Wicked, placed at the Left, with a Voice of Thunder, with Eyes of , and five Stars shining from his Sacred Wounds, shall dart his fatal Sentence: Discedite à me maledicti (vers. 41.) in ignem aeternum qui paratus est Diabolo & Angelis ejus. Depart from me, ye accursed, into everlasting fire, prepared for the Devil and his Angels. And Judgement is done, the Sentence and Execution is doing for all Eternity.  
Discedite, Depart: Venite, Come. O fatal Departure! O blessed Access! Of Whom? From Whom? To Whom? Whither? And, How long? A sad Departure of Men from God; from the Centre of Bliss, to the Devil, to Hell fire, and that for Ever. O joyful Access! of the Creature to his Maker, to his sweet Redeemer, to the Mansion of Happiness never to End. Come, O Blessed! Depart, O Wicked! But is there no Atonement to be had? None. No hopes of Mitigation? Not the least. Is the Sentence Unalterable? Unalterable. In aeternum, for ever. It's God's Word. To question it, were to Impeach our Reason, and God's Veracity.  
Discourse it thus if you please: To deprive Man of a Temporal Life, for an Offence to Man equal in Nature, your Reason tells you is just. And for an Offence against God, so great in Goodness and Worth, so infinitely above Man, by a proportion of Justice, the Punishment, ought it not to be Eternal? O imprudent! O rash Mortals! Were the Case but doubtful, in Wisdom you should provide for the worst; much more were it probable, most of all, it being Certain. We are indicted both by Reason, and God's Word, and yet we prepare neither for the impartial Trial, nor unalterable Sentence, by a timely Repentance, and Reformation of our Manners: God send we hear not, Discedite maledicti in ignem aeternum: Depart you accursed into Eternal flames.  
Tunc videbunt; Then they shall see the Son of Man▪ Never to see him more. Tune plangent; And then they shall mourn; to mourn for ever: Where I cannot but reflect, that Tears of Punishment begin from Seeing; Tears of Repentance from Believing. They deferred Weeping till they saw the Judge, than too late; They Weep, they Sigh, they Groan, they Gnash their Teeth, and so they shall for Ever; Plangent; they shall Mourn, and that Eternally: Whereas the Just grounded in a true Belief, now wash away their Failures, with Pious and Devout Tears, and therefore shall Weep no more, but Videbunt, shall see Him, whose sight is Life Everlasting. Depart O Accursed for Ever: Come ye Blessed for Ever. O Ever! Ever! After Hundreds, and Thousands, and Thousands of Millions of Ages, yet Ever remains; Suppose all Heaven and Earth turned into Ciphers, put an Unit before them, you'll find written at the end of them; here Ever, here Eternity gins.  
O Holy Penance! O Happy Repentance! Thou alone art able to prevent the perpetual Torment, and Disgrace due to our Sins. Thou hast filled Heaven, and changed Sinners into Saints. Thee from this Hour we hearty Embrace: Aspire, O Lord! with thy moving Grace, melt our flinty Hearts, dissolve them into Waters of Compunction, that joining our Sorrow with thy Passion, our Tears with thy precious Blood, which so abundantly flowed from thy Sacred Wounds, we may wash away the Gild of our Crimes. Peccavimus, We have sinned, but we Repent; To thee an Infant Saviour we have Recourse this Holy Time of Advent, that at thy Second Coming, as a Judge, we may have cause to Rejoice, and not to Mourn. Be it so beloved Brethren; for who in this Life has Sinned, and doth not Repent, shall Mourn, and Burn for Ever; Ever, Ever. Discedite in ignem aeternum, etc. From which, God of his infinite Mercy preserve us all, In the Name of the Father, etc.  
FINIS.