never to be intermitted, never to be abated, never to end.

Now from this terrible Difference between the Condition of Things temporal and eternal, and the infinite Greatness both of the Rewards and Punishments of the other World, we may form fome Idea of the weighty Importance of the Cause that is to be decided at the great Tribunal. For it follows clearly from them that the Importance of it furpaffes all Concerns even of the highest Nature in this World, as much as Heaven is above Earth, as much as Eternity exceeds a fhort Term of Time, or the infinite Being of God furpaffes all limited and created Beings. And therefore fince these have no Manner of Proportion, 'tis plain that all earthly Concerns, even thofe that are attended with the most weighty Confequences, are no more than childish Toys and Trifles, in Comparison with the great Business that is to be decided hereaf

ter.

For whereas all the Business of this Life is about Things that are neither permanent nor folid in their Nature, as I have fhewn, we may truly say they are scarce worth our being folicitous about them. But the Goods and Evils of the other World being infinite and everlasting, the Confequence of our fucceeding or mifcarrying

in a Cause, which is to give the final Determination to our future State, comprehends all whatever a rational and immortal Soul can either love or hate, hope or fear, wifh or abhor.

And therefore at whatever Moment our Souls are fummon'd to appear before the Tribunal of Chrift, it will then be irrevocably determined, whether we are to be the happiest or moft unfortunate Creatures that God can make us: Whether Heaven with all it's infinite Joys, or Hell with all its inconceivable Torments, whether Delights pure and unmix'd, or Evils without any Shadow of Comfort, are to be our everlasting Portion. If we be found free from Guilt, Life without End, Joys without Sorrow, Fulness without Satiety, incorruptible Riches, immortal Honours, and a Crown of Glory that will never fade, will be our Reward. But if we be found guilty of any mortal Sin deliberately committed, and not wash'd off by true Repentance, alas! poor Wretches, we are then immediately fentenced to be for ever banish'd from the Sight of God, doom'd to unquenchable Flames, and condemn'd to all that is dreadful without any Hopes of ever enjoying one Moment of Eafe, Relief, Intermiffion or Abatement of our Pains. Odreadful Judg

ment,

ment, on which the Soul's eternal and unchangeable Lot depends! Dreadful Judgment, after which (allowing only for the temporal Punishment of pious Souls not fully purified) there is no Mean to be found, but every thing is infinite, incomprehenfible, eternal.

For this Reafon our Saviour exhorts us not to fear those who can kill the Body, but only him, who when the Body is deftroyed, can caft the Soul into Hell-fire. For this Reason he tells us, that it profits a Man nothing to gain the whole World, if he lofes bis Soul. Finally, for this Reafon he commands us to facrifice an Eye, Hand, or Foot, or whatever is dearest and most precious to us in this Life, rather than be hereafter condemned to everlasting Flames. And it was undoubtedly the Confideration of these terrifying Truths which made St. Auftin pray to God to be burnt, tortured, or cut to Pieces here, fo he might but be fpared hereafter. 'Twas this made the holy Martyrs prefer burning Gridirons, Gibbets, Rods, and Axes, before the Pleasures of this Life. And the fame Motive induced fo many holy Men and Women to renounce all Satisfactions of Nature, and fly to Caves and Defarts, to shelter themselves against the Terrors and irreparable Misfortunes of the Day of Wrath.

And

And truly, what Wonder is it they fhould renounce Trifles, to fecure eternal and fubftantial Goods? Or that they should choose to undergo fome temporal Pains and Inconveniencies, rather than expofe themselves to eternal Miferies and Torments? For this is no more than acting according to the Dictates of Reafon, which naturally prompt us to give the Preference to the greater Good, and of two Evils to choose the leffer. But what justly challenges our greatest Surprise and Amazement is, that even thofe, who would not enjoy one Moment's Reft, if either Life or Eftate were in danger, should be charmed into a dead Sleep, and live on with all the Unconcern imaginable, whilst Heaven and Eternity are at ftake, and in manifest danger of being irreparably loft. This is fo monftrous an Infatuation, that one would think it were inconfiftent either with Faith or Reafon; and yet how many Christians are guilty of it? How many are there that live as if there either were no Day of Reckoning to come, or the Intereft depending on it were beneath their Concern?

Preferve us, O God, from this fatal Blindnefs. Pierce our Hearts with the Terrors of thy Judgments, and give us fo deep a Senfe of the weighty Impor

tance

tance of fecuring our eternal Happiness, that nothing may ever divert us from it.

The Eighth ENTERTAINMENT.

The Rigour of the Law by which we are to be judged.

The Word that I have spoken, the fame fhall judge him in the laft Day, John xii. 48.

T

THESE Words of Chrift mark out clearly to us the Law by which we are to be judged; to wit, the evangelical Law contained in the four Gospels, and other Tracts of the New Teftament. It therefore concerns us all to be in fome Meafure informed of the Nature of this Law: For our All depends upon it; our eternal Lot will be decided by it, and if it finds us guilty, we are loft for ever. My prefent Defign then is to explain to you this important Circumftance both of the first and last Judgment, viz. the Rigour of the Law by which we are to be judged. And this shall be the whole Subject of this Entertainment.