and will not; we know that strange terrors shall affright us all, and strange deaths and torments shall seize upon the wicked, and that we cannot escape, and the rocks themselves will not be able to hide us from the fears of those prodigies, which shall come before the day of judgment and that the mountains, though, when they are broken in pieces, we call upon them to fall upon us, shall not be able to secure us one minute from the present vengeance; and yet we proceed with confidence or carelessness, and consider not, that there is no greater folly in the world than for a man to neglect his greatest interest, and to die for trifles and little regards, and to become miserable for such interests, which are not excusable in a child. He that is youngest, hath not long to live he that is thirty, forty, or fifty years old, hath spent most of his life, and his dream is almost done, and in a very few months he must be cast into his eternal portion; that is, he must be in an unalterable condition; his final sentence shall pass, according as he shall then be found: and that will be an intolerable condition, when he shall have reason to cry out in the bitterness of his soul, "Eternal woe is to me, who refused to consider, when I might have been saved and secured from this intolerable calamity." But I must descend to consider the particulars and circumstances of the great consideration," Christ shall be our judge at doomsday."

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SERMON II.

PART. II.

1. Ir we consider the person of the Judge, we first perceive, that he is interested in the injury of the crimes he is to sentence. "Videbunt quem crucifixerunt." "they shall look on him whom they have pierced." It was for thy sins that the Judge did suffer unspeakable pains, as were enough to reconcile all the world to God: the sum and spirit of which pains could not be better understood than by the consequence of his own words, "My God, my God

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why hast thou forsaken me ?" meaning that he felt such horrible pure unmingled sorrows, that although his human nature was personally united to the Godhead, yet at that instant he felt no comfortable emanations by sensible perception from the Divinity, but he was so drenched in sorrow, that the Godhead seemed to have forsaken him. Beyond this nothing can be added: but then, that thou hast for thy own particular made all this in vain and ineffective, that Christ thy Lord and Judge should be tormented for nothing, that thou wouldest not accept felicity and pardon, when he purchased them at so dear a price, must needs be an infinite condemnation to such persons. How shalt thou look upon him that fainted and died for love of thee, and thou didst scorn his miraculous mercies? How shall we dare to behold that holy face that brought salvation to us, and we turned away and fell in love with death, and kissed deformity and sins? and yet in the beholding that face consists much of the glories of eternity. All the pains and passions, the sorrows and the groans, the humility and poverty, the labours and the watchings, the prayers and the sermons, the miracles and the prophecies, the whip and the nails, the death and the burial, the shame and the smart, the cross and the grave, of Jesus, shall be laid upon thy score, if thou hast refused the mercies and design of all their holy ends and purposes. And if we remember what a calamity that was, which broke the Jewish nation in pieces, when Christ came to judge them for their murdering him, who was their king and the prince of life; and consider, that this was but a dark image of the terrors of the day of judgment; we may then apprehend, that there is some strange unspeakable evil that attends them, that are guilty of this death and of so much evil to their Lord. Now it is certain, if thou wilt not be saved by his death, thou art guilty of his death; if thou wilt not suffer him to save thee, thou art guilty of destroying him and then let it be considered, what is to be expected from that Judge, before whom you stand as his murderer and betrayer. But this is but half of that consideration.

2. Christ may be "crucified again," and upon a new account "put to an open shame." For after that Christ had done all this by the direct actions of his priestly office of sacrificing

VOL. I.

himself for us, he hath also done very many things for us, which are also the fruits of his first love and prosecution of our redemption. I will not instance in the strange arts of mercy that our Lord uses to bring us to live holy lives; but I consider that things are so ordered, and so great a value set upon our souls, since they are the images of God and redeemed by the blood of the holy Lamb, that the salvation of our souls is reckoned as a part of Christ's reward, a part of the glorification of his humanity. Every sinner that repents, causes joy to Christ, and the joy is so great that it runs over and wets the fair brows and beauteous locks of cherubim and seraphim, and all the angels have a part of that banquet; then it is that our blessed Lord feels the fruits of his holy death, the acceptation of his holy sacrifice, the graciousness of his person, the return of his prayers. For all that Christ did or suffered, and all that he now does as a priest in heaven, is to glorify his Father by bringing souls to God: for this it was that he was born and died, and that he descended from heaven to earth, from life to death, from the cross to the grave; this was the purpose of his resurrection and ascension, of the end and design of all the miracles and graces of God manifested to all the world by him. And now what man is so vile, such a malicious fool, that will refuse to bring joy to his Lord by doing himself the greatest good in the world? They who refuse to do this, are said to "crucify the Lord of life again, and put him to an open shame:" that is, they, as much as in them lies, bring Christ from his glorious joy to the labours of his life, and the shame of his death; they advance his enemies, and refuse to advance the kingdom of their Lord; they put themselves in that state, in which they were when Christ came to die for them; and now that he is in a state that he may rejoice over them (for he hath done all his share towards it), every wicked man takes his head from the blessing, and rather chooses that the devil should rejoice in his destruction, than that his Lord should triumph in his felicity. And now upon the supposition of these premises we may imagine, that it will be an infinite amazement to meet the Lord to be our judge, whose person we have murdered, whose honour we have disparaged, whose purposes we have destroyed, whose joys we have lessened

whose passion we have made ineffectual, and whose love we have trampled under our profane and impious feet.

3. But there is yet a third part of this consideration. it will be inquired at the day of judgment concerning the dishonours to the person of Christ, so also concerning the profession and institution of Christ, and concerning his poor members; for by these also we make sad reflections upon our Lord. Every man that lives wickedly, disgraces the religion and institution of Jesus, he discourages strangers from entering into it, he weakens the hands of them that are in already, and makes that the adversaries speak reproachfully of the name of Christ; but although it is certain our Lord and judge will deeply resent all these things, yet there is one thing which he takes more tenderly, and that is, the uncharitableness of men towards his poor; it shall then be upbraided to them by the Judge, that himself was hungry, and they refused to give meat to him that gave them his body and heart-blood to feed them and quench their thirst; that they denied a robe to cover his nakedness, and yet he would have clothed their souls with the robe of his righteousness, lest their souls should be found naked in the day of the Lord's visitation; and all this unkindness is nothing but that evil men were uncharitable to their brethren, they would not feed the hungry, nor give drink to the thirsty, nor clothe the naked, nor relieve their brother's needs, nor forgive his follies, nor cover their shame, nor turn their eyes from delighting in their affronts and evil accidents ; this is it which our Lord will take so tenderly, that his brethren, for whom he died, who sucked the paps of his mother, that fed on his body and are nourished with his blood, whom he hath lodged in his heart and entertains in his bosom, the partners of his spirit and co-heirs of his inheritance, that these should be denied relief and suffered to go away ashamed and unpitied; this our blessed Lord will take so ill, that all those who are guilty of this unkindness, have no reason to expect the favour of the court.

4. To this if we add the almightiness of the Judge, his infinite wisdom and knowledge of all causes and all persons and all circumstances, that he is infinitely just, inflexibly angry, and impartial in his sentence, there can be nothing added either to the greatness or the requisites of a terrible

and an almighty judge. For who can resist him who is almighty? Who can evade his scrutiny that knows all things? Who can hope for pity of him that is inflexible? Who can think to be exempted when the judge is righteous and impartial? But in all these annexes of the great Judge, that which I shall now remark, is that indeed which hath terror in it, and that is the severity of our Lord. For then is the day of vengeance and recompences, and no mercy at all shall be showed but to them that are the sons of mercy; for the other, their portion is such as can be expected from these premises.

1. If we remember the instances of God's severity in this life, in the days of mercy and repentance, in those days when judgment waits upon mercy and receives laws by the rules and measures of pardon, and that for all the rare streams of loving-kindness issuing out of paradise and refreshing all our fields with a moisture more fruitful than the floods of Nilus, still there are mingled some storms and violences, some fearful instances of the Divine justice; we may more readily expect it will be worse, infinitely worse, at that day when judgment shall ride in triumph, and mercy shall be the accuser of the wicked. But so we read and are commanded to remember, because they are written for our example, that God destroyed at once five cities of the plain and all the country; and Sodom and her sisters are set forth for an example suffering the vengeance of eternal fire. Fearful it was when God destroyed at once twenty-three thousand for fornication, and an exterminating angel in one night killed one hundred and eighty-five thousand of the Assyrians, and the first-born of all the families of Egypt, and for the sin of David in numbering the people, threescore and ten thousand of the people died, and God sent ten tribes into captivity and eternal oblivion and indistinction from a common people for their idolatry. Did not God strike Corah and his company with fire from heaven? and the earth opened and swallowed up the congregation of Abiram? And is not evil come upon all the world for one sin of Adam? Did not the anger of God break the nation of the Jews all in pieces with judgments so great, that no nation ever suffered the like, because none ever sinned so? And at once it was done that God in anger destroyed all the world, and eight persons only