A
SERMON
Preached
before
the
LORD
MAYOR
,
August
18.
1678.
The
9th
of
the
Author
to
the
Hebrews
,
Part
of
the
27th
Verse
.
—
But
after
this
the
Judgment
.
THE
World
is
now
arrived
to
such
a
height
of
Scepticism
and
Prophaneness
,
as
to
delight
to
unravel
all
Principles
both
of
Reason
and
Religion
:
so
that
in
this
degenerate
Age
we
are
put
upon
the
Proof
of
those
things
,
which
are
so
plain
of
themselves
,
that
to
endeavour
to
illustrate
,
or
make
them
plainer
,
is
but
to
lend
Light
to
the
Sun
,
or
Water
to
the
Sea
.
And
such
are
these
Principles
,
That
God
is
,
and
All
things
were
made
by
him
.
Which
great
and
Fundamental
Principles
of
Religion
,
by
the
bold
Cavils
of
wicked
Atheists
,
we
are
forced
to
prove
;
Profess'd
Atheism
being
now
set
up
,
and
the
thing
in
fashion
;
it
being
now
the
only
Badge
and
Signature
of
a
Modern
Wit
,
to
be
one
of
David's
Fools
,
and
not
only
say
in
his
Heart
,
but
make
publick
Proclamation
,
that
there
is
no
God
.
And
the
Speculative
Atheist
,
who
,
if
he
had
any
being
at
all
,
was
,
till
this
present
Age
,
either
under
a
Disguise
,
or
else
behind
the
Hangings
,
is
not
now
afraid
to
pull
off
his
Mask
,
his
Disguise
,
and
appear
the
Man
that
dares
put
Sarcasms
upon
God
,
and
lampoon
Religion
upon
the
Publick
Stage
of
the
World
.
And
those
who
are
not
such
Proficients
in
Atheism
,
as
to
deny
the
Existence
of
a
God
,
have
yet
arrived
to
so
high
a
Degree
of
Wickedness
,
as
to
prostitute
God's
Mercy
,
the
Queen
of
his
Attributes
,
to
their
Lusts
and
Impieties
,
as
if
they
had
a
design
to
baffle
God's
Veracity
with
his
Clemency
,
and
make
his
Longsuffering
wear
out
the
sence
of
his
Justice
.
Through
their
Shallowness
and
Shortness
of
Discourse
,
they
fool
themselves
into
a
presuming
upon
God's
Mercy
,
resembling
those
prophane
Persons
St.
Peter
speaks
of
,
who
scoffed
at
the
Principles
of
Religion
,
and
derided
the
Expectations
of
a
future
Judgment
,
saying
,
2
Pet
.
3.4
.
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
.
To
such
as
these
let
me
return
in
Answer
,
that
there
is
an
After-reckoning
to
be
paid
in
another
World
,
the
greatest
Slaughter
in
the
Tragedy
of
the
Sinner
being
reserved
for
the
last
Act
;
Eternal
Death
,
Hell
,
and
Judgment
are
in
the
Catastrophe
,
and
will
(
when
this
Life
is
ended
)
be
usher'd
in
,
and
brought
upon
the
Stage
;
which
is
sufficiently
intimated
to
us
in
these
words
of
my
Text
,
But
after
this
the
Judgment
.
The
Scope
and
Importance
of
which
Words
will
afford
us
this
Proposition
,
That
after
this
Life
there
is
a
Judgment
to
come
,
or
a
future
State
of
Reward
and
Punishment
.
The
Truth
whereof
I
shall
manifest
and
evince
from
these
two
Topicks
.
I.
From
Reason
,
or
the
Principles
of
Nature
.
II
.
From
Scripture
,
and
Divine
Revelation
.
I.
A
Judgment
to
come
,
or
a
future
State
,
may
be
proved
from
Reason
,
or
the
Principles
of
Nature
.
And
hence
it
was
,
that
every
Sect
of
Men
,
that
did
prescribe
Morality
,
did
teach
an
After-Life
.
Nothing
was
more
generally
believed
among
the
Heathens
.
Their
Tribunal
below
,
where
three
most
severe
Judges
were
appointed
,
meant
the
same
thing
with
our
last
Judgment
;
their
Elizian
Fields
were
but
a
Poetical
Paradise
;
their
Phlegethon
,
or
River
of
Fire
,
was
set
to
express
our
Lake
of
Fire
and
Brimstone
.
And
Animus
noster
habebit
quod
gratuletur
sibi
,
cum
amissus
fuerit
tenebris
,
quibus
volutatur
,
&
redditus
Caelo
fuerit
.
Seneca
clearly
points
out
a
future
State
to
us
,
wherein
our
Mind
shall
have
sufficient
cause
to
congratulate
its
own
Happiness
,
when
it
shall
be
delivered
out
of
that
Darkness
,
in
which
it
was
here
involved
,
and
return
again
to
Heaven
.
And
{αβγδ}
Plato
in
Phaedone
.
Plato
affirms
,
That
Men
live
again
after
Death
,
and
that
good
Mens
Souls
enter
into
a
better
,
but
evil
Mens
into
a
worse
State
than
before
.
And
the
Historian
Salust
introduces
Portius
Cato
,
positively
maintaining
in
a
Speech
of
his
to
the
Roman
Senate
,
That
after
this
Life
ended
,
good
and
bad
Men
go
to
different
Places
,
and
the
Wicked
in
particular
into
Diverso
itinere
malos
à
bonis
,
in
loca
tetra
&
formidolosa
malos
.
Salust
.
Bell
.
Catil
.
disntal
and
dreadful
Places
of
Misery
and
Torment
.
And
this
he
declares
in
opposition
to
no
less
a
Man
than
Caius
Caesar
,
who
(
in
a
Speech
of
his
made
just
before
)
prophanely
affirmed
,
that
after
Death
there
was
no
Place
,
either
for
Ultra
mortem
neque
curae
,
neque
gaudio
locum
esse
.
ibid
.
Joy
or
Sorrow
,
Happiness
or
Misery
.
And
Tully
Duas
esse
vias
,
duplicésque
cursus
animorum
è
corpore
excedentium
:
nam
qui
se
humanis
vitiis
contaminâssent
,
&
se
totos
libidinibus
dedissent
,
vel
in
Republicâ
violandâ
fraudes
inexpiabiles
concepissent
,
iis
devium
quoddam
iter
esse
,
seclusum
à
concilio
Deorum
.
Qui
autem
se
integros
castósque
servâssent
,
quibusque
fuisset
minima
cum
corporibus
contagio
,
esséntque
in
corporibus
humanis
vitam
imitati
Deorum
,
his
ad
illos
à
quibus
essent
profecti
facilem
reditum
patere
.
Tusc
.
Quaest.
lib
.
1.
introduces
Socrates
arguing
after
this
manner
:
That
there
are
two
Ways
of
departing
Souls
,
leading
to
two
contrary
States
of
Felicity
and
Misery
:
Those
who
had
defiled
themselves
with
sensual
Vices
,
let
loose
the
Reins
to
their
Lusts
,
and
been
injurious
to
the
Common-wealth
,
are
dragg'd
to
a
Place
of
Torment
,
and
for
ever
excluded
from
the
blessed
Society
above
;
but
those
who
had
kept
their
Integrity
and
Chastity
,
whilst
united
to
the
Body
,
and
had
imitated
the
Divine
Life
of
the
Celestial
Inhabitants
,
by
an
easy
and
open
way
returned
to
that
God
,
from
whom
they
first
came
.
The
Notion
of
a
future
Judgment
is
so
obvious
to
the
Capacity
of
every
Natural
Man
,
that
when
St.
Paul
,
(
Acts
24.25
.
)
reasoned
about
it
,
Felix
,
though
a
Heathen
,
trembled
at
it
.
And
the
same
Apostle
discoursing
to
the
Athenians
,
(
the
great
Lights
of
the
Gentile
World
)
and
teaching
them
the
seventh
Article
of
our
Creed
,
Acts
17.31
.
That
God
hath
appointed
a
Day
in
which
he
will
judge
the
World
:
Though
he
found
some
that
mocked
,
when
they
heard
of
the
Resurrection
of
the
Dead
,
yet
there
were
none
that
objected
any
thing
against
the
Day
of
Judgment
.
That
was
an
Universal
Principle
,
acknowledged
and
confess'd
by
all
,
who
either
believed
themselves
,
or
a
God
,
or
a
Conscience
.
And
Aristotle
(
the
Prince
of
Philosophers
)
grants
,
that
there
are
{αβγδ}
,
some
things
absolutely
good
,
so
good
,
that
a
Man
should
rather
quit
his
own
Life
than
the
Practice
of
them
:
Some
things
again
he
affirms
to
be
absolutely
evil
;
so
evil
,
that
,
rather
than
them
,
a
Man
ought
to
make
Death
and
Torments
the
Objects
of
his
Choice
;
and
such
Evils
are
,
Treason
against
our
Country
,
Incest
,
Perjury
,
and
the
like
.
Now
this
great
Philosopher
in
affirming
this
,
is
necessarily
concluded
by
his
own
Principles
to
grant
another
Life
to
come
,
much
better
and
happier
than
this
to
the
Good
and
Vertuous
,
and
another
State
of
Life
,
much
worse
than
Death
for
unjust
and
vitious
Persons
.
Nor
do
his
own
Principles
onely
,
but
those
of
Nature
also
,
lead
him
to
this
;
for
every
thing
that
hath
a
Being
,
does
by
an
indispensible
Law
of
Nature
,
desire
the
Continuance
of
that
being
,
but
most
of
all
its
Well-being
,
or
bettering
its
present
State
.
Now
if
Mens
Hopes
or
Fears
were
terminated
in
this
Life
,
as
they
must
,
unless
we
grant
a
future
State
,
every
Man
were
obliged
in
reason
to
seek
the
Preservation
of
his
own
Life
before
all
other
things
;
and
no
Action
could
be
unjust
,
no
Practice
culpable
,
whereby
he
endeavoured
the
Continuation
of
his
present
being
;
because
nothing
could
be
so
ill
to
him
as
Death
,
or
the
having
no
being
,
and
nothing
so
good
as
Life
.
But
for
a
Man
to
act
basely
and
unworthily
to
save
his
Life
,
was
disallowed
by
the
very
Heathens
;
and
that
,
because
they
saw
by
the
Light
of
Nature
,
that
there
was
a
future
State
of
Rewards
and
Punishments
;
a
Sence
whereof
caused
that
famous
Heathen
,
Attilius
Regulus
,
to
endure
a
most
cruel
and
painful
Death
,
rather
than
betray
his
Country
,
or
break
his
Oath
;
which
he
would
never
have
done
,
had
he
not
been
of
the
same
Opinion
with
Tully
,
when
he
said
,
That
the
Death
of
famous
Men
was
as
it
were
a
Quandam
quasi
migrationem
commutationémque
vitae
,
quae
claris
viris
dux
in
caelum
soleret
esse
.
Tuscul
.
Quaest.
lib
.
1.
Passage
,
or
Change
of
Life
,
which
was
wont
to
be
their
Convoy
to
Heaven
and
Happiness
.
So
that
you
cannot
but
discern
,
that
this
Persuasion
of
a
future
State
is
so
natural
to
our
Reason
,
that
even
Heathens
were
not
without
it
;
it
being
not
indeed
imaginable
,
that
God
should
not
have
given
all
Men
sufficient
Proofs
and
Arguments
of
so
important
a
Principle
of
Religion
as
this
is
.
As
for
those
Persons
,
upon
whose
Ease
and
Sensuality
a
future
State
seems
to
cast
no
favourable
Aspect
,
we
may
expect
that
all
such
should
bribe
their
Consciences
to
disbelieve
it
.
The
Drunkard
,
who
neither
must
nor
can
keep
the
remembrance
of
his
Cups
,
cannot
endure
to
apprehend
he
must
be
called
to
an
account
of
them
.
The
Man
,
whose
Lust
prevents
the
Grave
,
and
who
drops
by
piece-meal
into
rotten
Dust
,
before
he
returns
to
Earth
,
must
needs
be
unwilling
that
there
should
be
a
Resurrection
,
to
collect
the
scatter'd
,
the
foul
Atoms
of
his
Sin
,
and
his
Disease
,
and
shew
them
at
that
Tribunal
,
before
God
,
his
holy
Angels
,
and
Mankind
.
And
Athenagoras
hath
given
it
for
a
Rule
,
That
the
denying
of
the
Resurrection
,
and
another
Life
,
is
the
{αβγδ}
.
Athenag
.
de
resurrectione
mortuorum
.
only
beloved
Doctrine
of
the
voluptuous
Epicure
;
and
he
that
hath
once
transformed
himself
into
that
Swine
,
hath
his
Optick
Nerves
so
ill
placed
,
that
(
as
Plutarch
observes
of
other
Swine
)
he
never
sees
Heaven
again
,
till
he
be
laid
on
his
Back
,
never
till
then
thinks
of
a
Judgment
to
come
;
the
Certainty
whereof
may
appear
to
any
sober
,
considerative
,
though
meer
Moral
Man
,
from
these
three
things
:
-
1.
The
unequal
Distribution
of
Rewards
and
Punishments
in
this
World
.
-
2.
Those
natural
Hopes
and
Expectations
,
which
good
Men
have
of
a
State
of
perfect
Happiness
.
-
3.
Those
natural
Fears
,
which
wicked
Men
usually
have
of
a
State
of
Torment
.
First
,
The
Certainty
of
a
future
State
may
appear
,
from
the
unequal
Distribution
of
Rewards
and
Punishments
in
this
World
.
Nothing
is
more
generally
received
,
than
that
God
is
good
and
just
,
that
good
Actions
shall
be
crowned
with
Rewards
,
and
evil
Actions
chastised
with
Tortures
and
Punishments
.
And
yet
we
see
the
Dispensations
of
Providence
so
unequally
distributed
in
this
Life
,
that
Rewards
are
not
correspondent
to
the
Vertues
,
nor
Punishments
proportionable
to
the
Sins
of
Men
;
but
that
,
Eccles
.
9.2
.
There
is
one
Event
to
the
Righteous
,
and
to
the
Wicked
.
Therefore
we
must
in
Reason
conclude
,
either
that
the
Judge
of
all
the
Earth
does
not
do
Right
;
or
else
,
that
there
is
a
Judgment
to
come
,
in
which
he
will
give
undeniable
Proofs
of
his
Justice
,
by
rewarding
every
one
according
to
his
Works
.
't
is
true
indeed
,
that
Vertue
may
be
said
to
reward
,
and
Vice
to
inflict
and
punish
it self
,
in
regard
of
those
Satisfactions
which
attend
the
one
,
and
those
Troubles
that
accompany
the
other
:
but
these
are
such
kinds
of
Rewards
and
Punishments
,
which
(
unless
Men
were
supported
by
the
Hopes
of
a
future
State
)
would
never
encourage
them
to
overcome
those
Difficulties
,
which
sometimes
they
meet
in
the
ways
of
Vertue
;
it
being
impossible
,
that
the
most
entire
Possession
of
Vertue
should
always
in
this
Life
be
a
sufficient
Reward
to
it self
,
or
able
to
countervail
all
the
Costs
and
Grievances
,
with
which
the
best
Men
may
be
charged
and
oppress'd
.
So
that
Vertue
in
this
Life
is
a
sufficient
Reward
to
it self
,
only
in
Spe
,
in
Hope
,
in
Reversion
;
not
Re
,
not
actually
,
and
for
the
present
;
only
so
far
as
our
certain
Hope
of
another
Life
is
inseparably
wedded
to
the
Practice
of
Vertue
in
this
.
And
this
brings
me
to
the
second
thing
,
from
which
the
Certainty
of
a
future
State
may
appear
;
and
that
is
,
Secondly
,
Those
Natural
Hopes
and
Expectations
,
which
good
Men
have
of
a
State
of
perfect
Happiness
.
This
State
is
the
Object
of
their
greatest
Ambition
;
and
if
we
consider
,
that
the
Attainment
of
it
in
this
Life
is
above
the
Sphere
of
Possibility
,
we
must
then
conclude
,
that
this
perfect
and
compleat
Happiness
is
the
Reward
of
another
Life
;
otherwise
Mankind
must
be
defeated
of
its
greatest
Expectancies
,
be
frustrated
of
its
chief
End
,
by
being
naturally
and
strongly
inclined
to
such
a
Degree
and
State
of
Happiness
,
as
it
can
never
be
Master
of
;
as
if
Man
were
designedly
made
,
to
be
ground
between
those
two
Passions
of
Desire
and
Despair
;
between
an
unsatiable
Desire
of
Happiness
,
and
an
Impossibility
of
enjoying
what
he
so
earnestly
desires
and
pursues
.
Thirdly
,
The
Certainty
of
a
future
State
may
appear
from
those
Natural
Fears
,
which
wicked
Men
usually
have
of
a
State
of
Torment
,
and
of
a
Judgment
to
come
.
God
hath
set
up
a
Candle
(
as
the
Wise
Man
calls
Reason
)
in
the
Souls
even
of
Natural
Men
;
and
by
this
Light
,
they
that
sit
in
Darkness
,
the
prophanest
Atheists
in
the
World
,
at
one
time
or
other
behold
themselves
as
wicked
Malefactors
,
and
God
as
a
severe
and
terrible
Judge
.
This
Candle
of
Reason
,
or
Natural
Conscience
,
may
burn
dim
,
being
compass'd
about
with
the
damp
of
Mens
Corruptions
;
but
it
can
no
more
be
put
out
,
than
the
Light
of
the
Sun
;
and
this
principal
Ray
or
Beam
of
our
Souls
,
this
Judge
within
us
,
could
not
be
so
suspicious
of
our
Actions
,
nor
so
inquisitive
after
every
Circumstance
,
that
may
aggravate
our
Sins
,
were
it
not
deputed
by
the
Supreme
Judge
of
Heaven
and
Earth
,
to
bring
us
to
a
further
Judgment
.
And
though
there
will
be
a
General
Day
of
the
great
and
last
Judgment
,
when
Christ
Jesus
shall
mount
the
Tribunal
,
and
sit
as
a
Judge
;
yet
every
day
he
keeps
a
private
Sessions
in
our
own
Breasts
,
where
Conscience
sits
as
his
Deputy
or
Vicegerent
.
So
that
as
often
as
this
invisible
Judge
gives
its
Charge
within
us
,
and
rouzes
and
awakens
us
with
any
Admonitions
,
or
Instructions
,
any
Checks
or
Reprehensions
,
we
must
not
think
them
the
meer
Effects
of
Natural
Melancholy
,
nor
study
for
Expedients
,
how
to
darken
the
Mind
,
divert
Thought
,
and
fence
out
Reflection
;
but
look
upon
them
as
seasonable
Warnings
to
prepare
our selves
to
answer
all
those
Endictments
and
Accusations
,
that
shall
be
drawn
up
,
and
brought
in
against
us
,
at
the
Great
and
General
Assizes
of
the
Day
of
Judgment
.
Now
these
Natural
Fears
of
a
future
Judgment
do
usually
seize
upon
all
kinds
of
Men
,
even
those
who
have
been
placed
as
the
most
shining
and
glorious
Lights
,
in
the
Highest
Orb
of
Dignity
and
Government
.
And
we
may
find
in
the
Histories
of
all
Ages
,
that
Kings
and
Potentates
have
been
no
more
Proof
against
the
Alarms
of
Conscience
,
and
the
Terrors
of
a
future
State
than
other
Men
.
Whence
it
came
to
pass
,
that
the
Roman
Emperour
,
Tiberius
,
in
spite
of
his
great
Fortunes
,
his
strong
Guards
,
and
his
several
Divertisements
at
Capreae
,
could
not
but
confess
in
his
Letters
to
the
Roman
Senate
,
Tacit.
Annal
.
6.
Tormenta
Pectoris
,
suásque
Poenas
;
the
Tortures
and
Punishments
his
Soul
endured
to
be
such
,
that
he
thought
the
Gods
could
not
inflict
greater
.
Now
what
was
it
that
did
extort
from
him
this
Confession
of
his
Tortures
,
but
the
Horror
of
a
future
State
?
there
being
nothing
else
that
one
in
his
Circumstances
,
of
Power
and
Greatness
,
should
have
need
to
stand
in
fear
of
.
And
what
again
was
the
reason
that
the
Emperour
Nero
,
notwithstanding
all
his
singing
and
rioting
through
the
chiefest
Cities
of
his
Empire
,
had
yet
the
Guilt
of
his
Impieties
,
to
interrupt
his
Pleasures
?
What
made
him
tremble
in
the
Temples
of
the
Gods
,
as
if
the
Powers
above
had
appeared
like
revengeful
Furies
Facinorum
recordatione
nunquam
timore
vacuus
.
Tacit.
An.
14.
to
his
conscious
and
guilty
Spirit
?
What
,
I
say
,
was
the
reason
of
it
,
but
a
fear
of
an
After-reckoning
in
another
State
,
for
his
prodigious
and
lewd
Impieties
?
For
(
as
a
late
Dr.
Cradock
in
his
Sermon
on
Eccles
.
9.2
.
preached
before
the
King
,
Feb.
10.
Author
hath
with
great
strength
of
Reason
told
us
)
The
Consideration
of
the
Day
of
Judgment
,
rather
with
Despair
than
Hope
,
is
the
Reason
why
the
Wicked
are
so
ill
governed
,
and
often
so
unhappy
in
their
Prosperity
,
and
so
comfortless
in
Affliction
.
And
as
Antipheron
,
through
a
Disease
in
his
Eye
,
thought
he
always
had
his
own
Image
before
him
:
So
wicked
Men
(
be
they
never
so
great
)
will
sometimes
have
before
them
the
ugly
Image
of
their
Sin
,
and
the
hideous
Shape
of
that
Punishment
which
is
feared
and
expected
by
them
in
another
World
.
Hae
sunt
impiis
assiduae
domesticaeque
Furiae
,
says
the
Roman
Orator
;
These
are
the
Furies
that
follow
those
guilty
Men
with
Torches
,
and
flesh
Hell-sire
into
their
Faces
,
and
so
fear
and
distract
their
Minds
,
that
Plato
concludes
,
that
if
their
Breasts
{αβγδ}
.
Plato
lib
.
9.
de
Rep.
were
transparent
,
we
should
see
such
Wheals
and
Gashes
upon
their
Minds
,
as
Rods
of
Iron
,
and
Scourges
of
Steel
make
upon
the
mangled
Bodies
of
condemned
Malefactors
.
Nor
indeed
can
the
most
obdurate
Sinners
,
who
use
all
their
endeavours
to
suppress
the
Thoughts
of
a
future
State
,
so
stifle
and
check
them
,
but
that
they
will
haunt
and
pursue
them
.
And
as
there
is
no
Man
living
,
that
is
wholly
quit
of
the
Fears
of
future
Misery
after
Death
;
so
there
is
no
Creature
but
Man
,
that
is
molested
by
them
:
For
which
,
if
there
be
no
sufficient
Ground
or
Reason
,
we
must
then
impeach
the
great
Creator
of
the
World
,
for
making
Man
alone
a
needless
Torment
and
Burthen
to
himself
.
And
as
those
strange
Disorders
in
the
Souls
and
Minds
of
Men
,
do
indicate
and
proclaim
a
future
Judgment
;
so
also
those
little
Disorders
and
Alterations
in
Nature
,
(
such
as
are
frightful
Eruptions
from
the
Earth
,
wonderful
Eclipses
of
the
Lights
of
Heaven
,
the
strange
Fires
sometimes
discovered
in
the
Air
,
the
mighty
Tremblings
of
the
Earth
)
may
seem
(
like
Jerusalem
pictured
upon
a
Tile
by
the
Prophet
)
as
little
Maps
and
Imitations
,
as
Essays
and
Assurances
of
that
dreadful
Confusion
,
which
shall
cover
the
whole
Face
of
Nature
at
the
last
Day
of
Judgment
,
and
as
kinds
of
Praeludia
to
that
Day
,
when
the
Sun
shall
be
clothed
with
Darkness
,
and
the
Elements
shall
melt
with
fervent
Heat
;
and
the
Earth
,
with
all
the
Works
therein
,
shall
be
burnt
up
.
And
thus
having
proved
a
Judgment
to
come
,
from
Reason
,
and
the
Principles
of
Nature
,
I
come
now
to
prove
it
,
II
.
From
Scripture
,
and
Divine
Revelation
.
't
is
true
indeed
,
that
Temporal
Things
are
more
expresly
insisted
upon
in
the
Promises
and
Threatnings
of
the
Old
Testament
,
by
reason
of
the
Grosness
and
Dulness
of
the
Jews
,
who
doting
very
much
upon
sensible
things
,
were
therefore
more
easy
to
be
wrought
upon
by
such
Proposals
.
But
that
these
things
were
never
designed
as
the
chief
Motives
of
Religion
,
may
appear
from
the
several
Calamities
that
fell
upon
some
of
the
best
Men
of
those
Ages
.
So
that
to
have
made
the
Promises
of
Temporal
Felicities
,
the
chief
Supports
and
Pillars
of
their
Faith
,
had
been
the
ready
way
to
undermine
it
,
and
a
sufficient
Motive
to
them
to
disbelieve
those
Promises
,
which
by
their
own
woful
experience
they
had
found
false
.
The
principal
Evidence
therefore
of
a
future
Judgment
,
is
to
be
found
in
the
New
Testament
,
where
't
is
said
,
2
Cor
.
5.10
.
That
we
must
appear
before
the
Judgment-Seat
of
Christ
,
that
every
one
may
receive
the
Things
done
in
his
Body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
And
that
,
2
Tim
.
1.10
.
Christ
hath
brought
Life
and
Immortality
to
Light
through
the
Gospel
.
And
in
the
Verse
of
my
Text
,
It
is
appointed
to
Men
once
to
die
,
but
after
this
,
the
Judgment
.
Being
then
thus
perswaded
of
a
future
Judgment
,
of
what
Rock
and
Adamant
must
that
Heart
be
made
,
which
will
not
tremble
with
Felix
?
What
a
strange
thing
is
it
,
that
as
in
Arabia
the
Ice
and
Chrystal
are
congealed
by
the
power
of
Divine
Fire
,
and
not
by
Cold
,
as
{αβγδ}
.
Diodorus
tells
us
;
so
these
icy
Chrystal
Hearts
of
ours
should
be
frozen
by
that
Fire
of
Heaven
,
which
shall
melt
and
dissolve
the
World
at
the
Day
of
Judgment
?
Especially
if
we
consider
,
that
the
Great
Judge
,
who
shall
then
pass
Sentence
upon
us
,
hath
these
three
Properties
to
represent
him
dreadful
to
us
,
which
can
hardly
center
and
meet
together
in
any
Person
here
upon
Earth
;
-
1.
Clear
Knowledge
.
-
2.
Entire
Justice
.
-
3.
Uncontrollable
Power
.
1.
The
great
Judge
of
Heaven
and
Earth
hath
Clear
Knowledge
.
Want
of
clear
Evidence
sometimes
puts
Men
to
a
melius
inquirendum
,
to
a
second
Enquiry
,
and
makes
the
Judg
(
as
the
Custom
was
among
the
Romans
)
write
a
Non
liquet
,
and
the
Jury
(
as
amongst
us
)
confess
an
Ignoramus
.
But
this
cannot
without
Blasphemy
be
affirmed
of
the
great
Judge
of
Heaven
and
Earth
,
who
is
Omniscient
,
who
is
of
the
Privy-Council
to
all
our
Thoughts
;
he
needs
no
other
Evidence
,
no
other
Witness
than
our
most
secret
Thoughts
against
us
;
the
darkest
Corners
of
our
Hearts
are
open
and
known
to
him
.
He
is
greater
than
our
Hearts
,
and
knoweth
all
things
,
1
John
3.20
.
Masks
,
Paintings
,
and
Disguisings
,
in
other
things
,
if
they
add
no
Beauty
,
yet
they
conceal
Deformities
;
but
in
relation
to
God
,
all
this
Cost
and
Labour
is
lost
.
Nothing
is
more
deformed
in
the
Eye
of
God
,
than
a
periwigg'd
painted
Sinner
,
than
a
carnal
Man
talking
of
the
Spirit
,
than
a
Wolf
in
Sheeps
Clothing
,
than
a
wicked
Man
(
like
that
wicked
Woman
in
the
Proverbs
)
wiping
his
Mouth
,
and
saying
,
I
have
done
no
evil
.
He
can
see
Jeroboam's
Wife
in
her
Disguise
,
and
the
Devil
in
Samuel's
Mantle
.
From
God
no
Cloud
can
shadow
us
,
no
Deep
can
cover
us
,
no
Mountain
can
hide
us
.
He
saw
Adam
,
though
he
hid
himself
.
He
found
out
Cain's
bloody
Crime
,
when
no
Man
impeached
or
accused
him
.
Achan's
Sacrilege
was
closely
carried
,
yet
God's
Eye
was
upon
him
:
and
though
David
drew
the
Curtains
,
and
carried
his
Adultery
with
Bathsheba
as
private
as
he
could
,
yet
God
discovered
him
.
He
can
search
Jerusalem
with
Candles
,
Zeph
.
1.12
.
pry
into
the
most
concealed
secret
Sin
.
Let
the
Pretences
of
our
Actions
be
never
so
fair
,
yet
God
first
or
last
will
pull
off
their
Mask
and
Disguise
,
and
shew
them
as
they
are
to
the
World
.
I
have
read
of
one
Phryne
,
a
fair
Curtezan
,
that
feasting
one
day
among
her
Companions
,
she
recommended
to
them
this
Sport
and
Divertisement
,
namely
,
That
whatsoever
one
did
,
all
the
rest
should
follow
,
and
do
the
same
.
To
which
when
they
had
all
consented
,
Phryne
calls
for
Water
,
and
washes
her
Face
,
whose
Example
all
the
rest
follow
;
which
when
they
had
done
,
they
appeared
wrinkled
and
deformed
,
because
they
were
painted
;
but
she
(
as
having
used
no
such
Art
)
seemed
much
the
fairer
.
Now
as
the
Latin
Poet
tells
us
,
Ludit
in
humanis
Divina
Potentia
rebus
;
And
't
is
a
kind
of
Sport
and
Recreation
to
God
,
to
discover
false
Play
among
Men
,
to
wash
off
the
fair
Colours
from
foul
Actions
,
as
well
to
expose
the
Actor
to
the
Scorn
of
the
World
,
as
to
shew
the
Beauty
of
his
own
Knowledg
.
Philip
of
Macedon
displaced
a
Magistrate
for
colouring
his
Beard
,
as
suspecting
that
he
might
colour
a
Cause
too
.
But
this
Trade
of
painting
and
colouring
Causes
,
is
no
Trade
,
either
of
Repute
or
Advantage
,
since
the
outward
Paint
cannot
conceal
the
internal
Evil
from
the
Knowledg
of
God
;
who
if
he
does
not
presently
wash
off
the
Paint
here
,
will
be
so
just
as
to
punish
the
Painter
at
the
Day
of
Judgment
.
And
this
brings
me
to
the
second
Property
,
that
represents
the
great
Judge
of
Heaven
and
Earth
terrible
to
us
;
and
that
is
,
2.
Entire
Justice
.
An
Earthly
Judge
or
Magistrate
may
(
like
Lysimachus
)
patronize
and
defend
Injustice
,
and
like
those
Judges
in
Beersheba
,
spoken
of
in
1
Sam
.
8.3
.
He
may
turn
aside
after
filthy
Lucre
,
take
Bribes
,
and
pervert
Judgment
,
and
in
trying
a
Cause
be
no
less
biassed
than
Tully
was
by
his
Love
to
Pompey
,
when
he
let
fall
these
words
,
so
very
ill
becoming
the
Mouth
of
a
great
Consul
and
Orator
of
Rome
,
The
Love
of
Tantùn
amor
erga
Pompeium
apud
me
valet
,
ut
quae
illi
utilia
sunt
,
&
quae
ille
vult
,
mihi
jam
omnia
&
vera
&
recta
videantur
.
Tull
.
Epist.
lib
.
1.
Epist.
8.
ad
Lentulum
,
Pompey
is
so
prevalent
with
me
,
that
I
cannot
but
make
his
Profit
and
Advantage
the
Standard
of
Justice
,
and
take
my
Measures
from
what
is
pleasing
to
him
,
not
from
what
is
really
just
and
right
.
Earthly
Magistrates
may
be
partial
,
and
respect
Persons
,
not
Causes
.
Thus
Philip
Comines
complains
,
that
many
Mens
Offices
and
Lands
were
taken
from
them
for
running
away
in
the
Battel
between
Lewis
the
Eleventh
,
and
the
Burgundians
,
and
given
to
those
who
ran
nine
Miles
further
than
they
.
Dat
veniam
Corvis
,
vexat
censura
Columbas
.
Here
in
earthly
Courts
of
Judicature
,
Innocence
may
sometimes
be
under
the
Lash
,
when
Guilt
escapes
without
a
Blow
.
The
Eye
of
Partiality
overlooks
great
Ones
,
and
only
kills
the
small
and
puny
Offenders
.
Thus
Saul
destroys
the
common
People
,
but
spares
their
King
;
the
unprofitable
poor
Vulgar
must
die
,
but
Agag
may
procure
vast
Sums
of
Money
for
his
Ransom
,
therefore
he
shall
live
:
But
no
such
Injustice
can
be
found
in
the
Judge
of
all
the
Earth
.
Justice
is
one
of
his
inseparable
Attributes
,
it
is
Essential
to
him
;
he
dwells
with
Justice
,
Psal
.
89.14
.
Justice
and
Judgment
are
the
Habitation
of
his
Throne
.
Nay
,
he
is
Justice
it self
.
Justice
in
God
is
no
Quality
,
that
may
be
got
and
lost
again
;
but
it
is
his
very
Nature
and
Essence
.
Deny
him
to
be
Just
,
and
ye
deny
him
to
be
God
.
And
can
there
flow
any
Injustice
from
the
pure
Fountain
of
Justice
?
Gen.
18.25
.
Shall
not
the
Judge
of
all
the
Earth
do
Right
?
3.
A
third
Property
of
the
Judge
of
all
the
Earth
,
which
may
render
him
terrible
to
us
,
is
,
His
Uncontrollable
Power
,
which
no
earthly
Judg
can
pretend
to
.
Here
upon
Earth
,
the
Criminal
may
be
too
great
to
be
crush'd
by
the
Hand
of
Justice
,
he
may
outgrow
the
Power
of
the
Laws
.
The
Leviathan
may
be
too
strong
to
have
a
Hook
put
in
his
Nostrils
.
A
Mans
Greatness
may
protect
his
Wickedness
,
and
screen
him
from
the
heat
of
the
Magistrates
Zeal
against
Vice
;
or
he
may
find
shelter
from
the
Storms
and
Showers
of
Justice
,
under
the
Shadow
of
some
Royal
Oak
;
his
Princes
Favour
may
guard
him
from
the
Stroke
of
Justice
.
But
none
of
these
Cases
are
incident
in
the
ways
of
God's
proceeding
.
He
is
(
Jerem
.
32.18
.
)
the
Great
,
the
Mighty
God
.
He
is
greater
than
the
greatest
of
Men
,
Job
33.12
.
God
is
greater
than
Man
,
he
is
not
to
be
hector'd
or
outbrav'd
by
any
Sin
,
be
it
never
so
Universal
.
It
is
not
a
Multitude
that
can
countenance
and
uphold
Iniquity
against
him
;
for
it
is
not
only
true
which
the
Prophet
saith
,
That
a
thousand
Years
with
him
are
but
as
one
Day
:
But
in
the
Case
we
now
speak
of
,
a
whole
World
with
him
are
no
more
than
one
Man
.
Caligula
,
the
Emperour
,
cruelly
wish'd
,
that
all
the
People
of
Rome
had
but
one
Neck
,
that
he
might
strike
it
off
at
a
Blow
:
So
when
the
great
Judge
of
Heaven
and
Earth
shall
execute
Judgment
upon
Sinners
,
all
the
World
hath
before
him
(
as
it
were
)
but
one
Neck
;
and
if
it
please
him
,
(
as
it
did
once
under
Noah
)
he
will
strike
it
off
at
a
Blow
.
We
have
not
such
a
God
in
the
New
Testament
,
as
Marcion
the
Heretick
fancied
to
himself
,
Qui
solis
literis
prohibet
Tertull
.
adv
.
Marcion
.
lib
.
1.
cap
.
27.
delinquere
;
who
gives
no
further
Check
and
Restraint
to
Sin
,
than
by
Words
and
Letters
;
that
fears
to
condemn
what
he
cannot
but
disallow
,
or
that
hath
not
power
to
punish
what
he
hath
forbid
.
For
though
Man
by
Sin
runs
away
from
his
God
,
yet
he
is
still
in
his
Chain
;
and
though
he
may
have
put
on
the
Devils
Livery
,
yet
he
is
still
within
the
verge
and
reach
of
God's
Power
,
who
can
deliver
him
up
to
Satan
,
and
make
his
new
Master
whom
he
serves
,
his
Goaler
,
his
Executioner
.
I
beseech
you
then
tell
me
,
Do
you
believe
that
God
is
such
a
Judge
as
he
hath
been
represented
to
you
?
Or
,
are
you
yet
fully
perswaded
that
there
is
a
Judgment
to
come
?
Do
you
firmly
and
heartily
believe
,
that
for
every
vitious
Act
,
every
shameless
loud
Riot
,
every
boistrous
Oath
or
Rage
,
every
Neglect
of
God's
Worship
,
every
Act
of
Injustice
,
God
will
one
day
bring
you
to
Judgment
?
If
you
believe
this
,
and
yet
venture
upon
such
dangerous
Courses
,
you
are
the
most
daring
and
desperate
Persons
in
the
World
;
and
you
have
Courage
enough
(
as
Curtius
did
into
the
Gulph
or
Lake
at
Rome
)
to
ride
in
a
full
Career
into
the
Gulph
or
Lake
of
Fire
and
Brimstone
;
or
with
Theseus
,
to
go
down
into
Hell
,
and
skirmish
and
duel
with
the
Fiends
there
.
Let
me
therefore
for
once
set
up
an
infamous
Trade
,
read
you
a
Lecture
of
Cowardise
,
and
assure
you
,
that
this
Doctrine
of
a
Judgment
to
come
may
be
allowed
to
chill
your
Blood
with
Fear
,
and
put
you
into
an
Ague
of
trembling
;
and
that
it
may
consist
very
well
with
the
greatest
Courage
and
Gallantry
,
to
fear
Him
who
can
cast
both
Soul
and
Body
into
Hell
.
For
would
it
not
daunt
and
amaze
the
stoutest
Man
that
ever
breathed
,
to
look
upon
Death
,
when
he
can
see
nothing
but
Hell
and
Judgment
beyond
it
?
When
the
Apparition
at
Endor
told
Saul
,
To
morrow
thou
and
thy
Sons
shall
be
with
me
;
these
words
did
so
strangely
perplex
and
confound
him
,
that
he
fell
to
the
Ground
,
and
there
was
no
more
Strength
left
in
him
.
Now
these
Torments
are
as
certainly
yours
,
if
you
continue
in
any
unjust
or
vitious
Practice
,
as
if
a
flamy
Messenger
from
Hell
,
mounted
in
his
Vehicle
of
Fire
and
Brimstone
,
should
now
come
and
declare
it
to
you
.
When
Popilius
,
Prinsquam
hoc
circulo
excedas
,
redde
respousum
Senatui
quod
referam
.
Liv
.
decad
5.
l.
5.
by
order
of
the
Roman
Senate
,
required
Antiochus
to
withdraw
his
Army
from
the
King
of
Egypt
,
and
he
desired
time
to
deliberate
upon
it
,
Popilius
drew
a
Circle
about
him
with
his
Wand
,
and
said
,
Give
me
your
Answer
,
and
final
Resolution
,
which
I
may
return
to
the
Senate
,
before
you
stir
out
of
this
Circle
.
The
Day
of
Judgment
is
making
its
Approaches
towards
you
,
and
you
must
now
,
before
you
go
out
of
the
Circle
of
this
World
,
resolve
,
whether
you
will
withdraw
from
the
Service
of
Sin
and
Satan
,
and
thereby
make
it
prove
to
you
a
joyful
and
an
happy
Day
.
You
of
this
City
have
already
felt
the
weight
of
God's
heavy
Hand
in
his
Temporal
Judgments
;
but
beware
(
I
beseech
you
)
how
you
come
under
the
Lash
of
his
everlasting
Tortures
and
Punishments
at
the
last
and
dreadful
Judgment
.
Many
of
you
have
seen
the
Pale
Horse
St.
Rev.
6.8
.
John
speaks
of
,
prancing
about
this
City
,
with
one
upon
his
Back
whose
Name
was
DEATH
,
who
rode
in
Triumph
through
this
great
Metropolis
of
our
Nation
,
attended
with
a
large
Train
of
dead
Corps
,
and
plaid
the
Tyrant
in
so
cruel
a
manner
,
as
to
keep
Men
Prisoners
first
in
their
own
Houses
,
and
then
remove
them
thence
with
an
Habeas
Corpus
,
to
the
Grave
,
his
Prison
,
his
House
of
Darkness
;
so
that
it
might
have
been
said
of
this
poor
City
,
as
it
was
once
of
Egypt
,
That
there
was
scarce
a
House
in
which
some
one
or
other
was
not
dead
.
And
after
that
God
(
remembring
Mercy
in
the
midst
of
Judgment
)
had
dismounted
this
King
of
Terrors
,
and
caused
him
to
set
up
his
Pale
Horse
in
his
proper
Stable
,
as
having
done
Excecution
enough
upon
him
;
yours
,
and
the
whole
Nations
Sins
so
provoked
his
Wrath
,
and
enflamed
his
Anger
,
which
(
by
the
removal
of
the
Pestilence
)
seem'd
extinct
and
quenched
,
as
to
make
him
cast
his
Fireballs
amongst
you
,
and
consume
the
Beauty
and
Glory
of
our
Nation
with
a
flaming
Destruction
.
And
O
that
you
could
have
seen
by
the
Light
of
those
Flames
the
Things
that
belong
to
your
Peace
,
lest
(
like
the
Inhabitants
of
Jerusalem
spoken
of
by
the
Ezek
.
15.7
,
8.
Prophet
)
you
may
be
said
to
have
gone
out
from
one
Fire
,
and
that
another
shall
devour
you
;
lest
you
should
seem
to
be
as
Amos
4.11
.
Firebrands
,
pluck'd
out
of
a
Temporal
,
to
be
cast
into
Everlasting
Fire
at
the
Day
of
Judgment
,
into
a
Fire
that
is
not
Mark
9.44
.
quenched
;
a
Fire
,
in
comparison
whereof
the
Babylonian
Furnace
,
seven
times
hotter
than
usual
,
was
but
a
cool
Shade
,
and
a
Place
of
Refreshment
.
And
the
great
and
dreadful
Conflagration
this
populous
City
did
so
tremble
at
,
was
but
as
a
small
Spark
to
that
Infernal
Tophet
,
but
a
painted
Fire
to
those
everlasting
Burnings
.
You
will
therefore
,
I
hope
,
accept
of
my
Devotion
,
who
am
a
Citizen
by
Birth
,
and
a
Native
of
this
Parish
where
I
now
stand
,
if
(
that
you
may
escape
the
Condemnation
of
the
last
Judgment
)
I
put
up
to
the
Throne
of
Grace
the
same
Petition
for
you
and
my self
,
which
St.
Paul
did
for
his
Friend
Onesiphorus
,
2.
Tim
.
1.18
.
The
Lord
grant
,
that
we
may
find
Mercy
of
the
Lord
in
that
Day
,
that
great
and
terrible
Day
of
Judgment
;
and
that
having
our
Sins
wash'd
away
with
the
Tears
of
Repentance
,
and
the
Blood
of
Christ
,
which
speaks
better
Things
than
the
Blood
of
Abel
,
we
may
all
be
Ephes
.
2.19
.
Fellow-Citizens
with
the
Saints
,
and
of
the
Houshold
of
God
,
in
the
highest
Heavens
;
into
which
we
beseech
Almighty
GOD
to
receive
us
all
,
for
the
sake
of
Jesus
Christ
the
Righteous
;
to
whom
,
with
the
Father
,
and
the
Holy
Ghost
,
be
ascribed
by
us
,
all
Honour
,
Glory
,
Praise
,
Power
,
Might
,
Majesty
,
and
Dominion
,
both
now
and
for
ever
.
FINIS
.