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 [Page]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 le­vel with the ground, your best design'd 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 Pleadings at Bar, no more Mu­stering at Camps, no more flocking to [Page]Theatres, no more Gallantry at Balls, no more idle Conversations, Courting, Coaching, and Gaming; no more Pa­stimes, nor time to pass. Wit, Courag [...], 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 Arch-Angel 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 'no S. Jeroms, no Lewis's, to hear, at such a distance, those dreadful Summons's. We are too short-sighted 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 Tryal, 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, &c. Then they shall see, &c. The Indictment is Ge­neral. There is nothing so Formidable, the Terrour of which, is not much allay'd by its Uncertainty; For Uncertainty makes way to hope of avoiding it, Hope dimi­nishes Fear, and so what otherwise might surprize the soberest, and stoutest Resolu­tion, is often, if not contemn'd, at least undervalu'd by the weakest sort of Peo­ple. [Page]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 Foamings, it is encountred by a World of Marriners. Could 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 relyes upon the immoveable ground, of Divine [Page]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 con­sign'd unto us, in the ever, and thrice Holy Bible; I find we are Indicted, even by Reason it self, declaring for a Day of Judge­ment, from all Eternity assign'd 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, [Page]where all Causes should be Tryed. But their Authority goes no farther than it suits with your own Reason. To your Reason then I appeal to be Judge of this Truth. Is there not an inbred desire in each Man, to be righted, i [...] injured, to require sati [...] ­faction, if affronted? Nay, if the affront be publick, do not you exact publick re­comp [...]nce, 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 our Selves, 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 lye 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 Pro­phaning his Sacred Name? His Inspira­tions [Page]are repulsed, his Counsels not heard, his Orders neglected, his Commands dis­obeyed, his Mercy scorn [...]d, 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 com­ming 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 it self, can put up so many wrongs, done under pre­tence of Authority deriv'd from him? To Enact unjust Laws, which carry the Woe [Page]of God in their Fore-head, written by, I­saiah, Vae qui condunt leges iniquas, [...]ut vim fa­ciant causae humilium populi me [...]: Wo 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 Superiour Court to Retrieve the Errours and Disorders of an Inferiour, Thô 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 Dealings, 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'l say, at the hour of each Man's [Page]Death. And the Judge himself, is He not to be Vindicated? What murmurings at Providence for the Prosperity of the Un­godly, and hard fortune of the Righteous? These Poor, those Wealthy, these Scorn'd, those Honour'd, these Depress'd, and those Rais'd: Is not the mouth of Malice to be stop'd? Besides, is it not just, that a pub­lick shame should now check, and then punish the privacy of Sin? That a publick honour should now Cherish, and then Crown Merit and Virtue? I end not here, be pleas [...]d 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 it self judgeth not of the interiour; it takes Recognizance on­ly of apparent things. And is it cre­dible, that thoughts and desires, the Ori­gin and Source of all exteriour Evil, sur­mounting in number and quality, what­ever betrays it self to our Sense and Know­ledge, so offensive to God, so pernicious to [Page]our Neighbour, and our Selves, shall pass un-try'd, and un-chastiz▪d? Rash Judge­ments, Treacherous M [...]chinations, Malici­ous Designs, Rebelli [...]u [...] Rancours, as they p [...]judice 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 reduce'd 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 Judgment there will be. Tunc videbunt, &c▪ Then they shall see.

Reason then turn'd Herald, proclaims Judgement; Reason Summons us to Ap­pear; Reason moves us to Apprehend, Fear, and Provide for a Tryal, 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, [Page] 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 pass'd 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'l not slight, but adore the Infant, Timuit omnis homo, [...]sal. 6 [...].1 [...]. 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. Austine, 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 perswasion of some An [...]ents, touching the Conflagration of the World: I take no notice of the fantastical Conceits, relating to the end of the Platonick year. To you, O holy Prophets, for your Oracles and Summons, I address my self. 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 then is come, there is come an end; and between this End, and End, the End of Time, and Beginning of Eterni­ty; [Page] 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 terrour and fear, by expert Pencils in both the Royal Chappels, the gast piece of the expiring World, drawn out to life. The Sun dar­kened, [Page]the Moon in blood, the Stars fal­ling, the [...]arth in smoak, 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 [...]wearing by him that lives, The End of Time: There, the over-flowing Caldron of God [...] Indig­nation; Jeremy, and the Prophets 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 roarings of an in­vading Sea, the howlings of the Winds in the Air, the gapings of the Earth. No, these were not the subject of their fear, These are but Summons's 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; its the horrour of [Page]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 dye, 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 intrea­ties 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 Car­casses of all Mankind; but Crueller 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 [Page]Judge. Quaerent homines mortem, Men shall seek Death, Et mors fugiet ab eis, and Death it self, frighted at their ear, shall take its flight. O what apprehension then must Judgement raise! which renders ea­sie 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 fear'd: The terrour of Judgment 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 Tryal sounds, the Voice of the Arch-Angel 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. [...]. [Page]And for a moment I leave you, in the midst of Alexanders, Scipios, Hannibals, Cae­sars and Pompeys, no more what they were, the terrour 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 your selves, for the hearing the Tryal, and Sentence in my se­cond part, to which I now come

TUnc videbunt filium hominis, &c. Then they shall see, &c. Your attention, beloved Brethren, your attention. The much I have said, to what I have to say, is little: Now the Scene of Terrour is opening. The rest was but a Prelude; Now for Life and Death, and that Eter­nal; Judgement begins: and the Tryal 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 [Page]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. stiled Vallis concisionis, The Valley of Slaughter. The Souls and Bo­dies of the Just, gre [...]ting each other, with a Reciprocal Love and Joy, shall be rais'd into the Air, both giving their Appearance, in way to a Tryal: And the Judge in or­der to the same, likewise appears; all like themselves; the Wicked burning with confusion, the Just replenished with con­sidence; and the Judge attended by innu­merable Legions of Angels, with the Crown of Majesty on his Head, the Scep­ter of Power in his Hand, shall seat him­self on his Throne, and Judgement begins.

Tunc videbunt, Then they shall see: And Tunc Plangent, Then they shall weep; [...]Omnes Tribus Terrae, All the Tribes, the Adorers of the Earth, compell'd to appear in Judge­ment▪ The first Ceremony used in our Criminal Causes, I conceive may be pra­ctised [Page]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 question'd 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 pass'd, it is a day of Justice, Anger, and Revenge. To be Guilty, and plead Not Guilty, before an All­knowing Judge, where every one comes in Witness against himself, is vain. The Tryal 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 Guilt, and not Repentance.

The Judge shall examine, and they shall weep, Redde Rationem, sayes the Judge, Luke 16.2. An account, all you, who I intrusted 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 employ'd▪ were you guided by Flattery, or Truth by Passion or by Conscience▪ was Vice discounte­nanc'd, was Virtue encourag [...]d, wa [...] Reli­gion protected? you were glorious, but were you Pious, often at Balls, but how of­ten at Sermons and Prayers▪ They weep▪ Redde 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 your selves? was your hand stretched out to Almes, or to fill your Cof­fers? were you a Peter, or were you a Si­mon? were Benefices and Church-Livings confer'd on the Unworthy, and who would give most, or to the worthy, and who either could, or would give nothing? They weep▪ [Page]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, remisly, or with a fatherly Love and Vigour admini­stred by you? The Prisoners and infirm, were they visited? as well Poor as Rich, were the dying assisted? Children, were they cate­chiz'd? They weep▪ Preachers an account, by whom were you commission [...]d? 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 your selves? out of Zeal, or Ostentation? my word, did you never turn it against my self, 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. Redde rationem. An [Page]account, O Schollars! 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 snatch'd either from one of Cupid [...]s wings, flowing with poysonous 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 joyn'd 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 starv'd, because forc'd to starve their Cause, for want of doubled and redoubled Fees? They weep. An account, O Souldiers! you receiv'd 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 then you ought to [Page]have paid your selves. 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, quarrelsom, and abusive▪ They weep. An account, O Ladies! How tender of your selves, but neither tender of Conscience or of the Poor? why was a hair misplac'd, a freckle in your countenance so offensive, and the greatest blemishes in the Soul not consi­der'd? 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. Redde rationem. An account, finally, O Christians, you pretended to Christianity, and id 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 dar'd you divide it into so many, to the destruction of Chari­ty, division of Unity, and arming Insurre­ctions? [Page]I call'd, why was I not heard? I knock'd, 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, Mens Con­sciences shall be display'd 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 lurk'd 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 [Page]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 it self, 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 nam'd, 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 All-seeing God? But grant it could, thou wilt not be able to keep it thy self. Thy self shall stand up against thy self, 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 thy self, 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 Tryal 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 Tryal, the Sentence, which is unalterable, more just: Continue, I crave the favour of your attention.

The Tryal perform'd, 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 Light'ning, 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? [Page]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 Attonement to be had? None. No hopes of Mitigation? Not the least. Is the Sentence Unalterable? Un­alterable. In aeternum, for ever. Its 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, [Page]most of all, it being Certain. We are indicted both by Reason, and God's Word, and yet we prepare neither for the impar­tial Tryal, 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 deferr'd Weeping till they saw the Judge, then 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. [Page]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 Cyphers, put an Unit before them, you'l find written at the end of them; here Ever, here Eternity begins.

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 heartily Embrace: Aspire, O Lord! with thy moving Grace, melt our flinty Hearts, dissolve them into Waters of Compunction, that joyning our Sorrow with thy Passion, our Tears with thy pre­cious Blood, which so abundantly flow'd from thy Sacred Wounds, we may wash away the Guilt of our Crimes. Peccavi­mus, We have sin'd, but we Repent; To thee an Infant Saviour we have Recourse this Holy Time of Advent, that at thy Second [Page]Coming, as a Judge, we may have cause to Rejoyce, and not to Mourn. Be it so be­loved Brethren; for who in this Life has Sin'd, and doth not Repent, shall Mourn, and Burn for Ever; Ever, Ever. Disce­dite in ignem aeternum, &c. From which, God of his infinite Mercy preserve us all, In the Name of the Father, &c.