[1.] If they should urge that reason in the apostles' days, when blas- phemy was not grown so bold and witty : 2 Peter iii. 3, 4, ' All things continue as they were from the beginning of the creation ; ' we might answer, as, the apostle did, that it is fit that things should keep one constant course in the day of the Lord's patience and mercy ; but ' the day of the Lord will come as a thief Shall there never be a change because the preparations are not presently visible ? This is a manifest lie. Particular judgments on some wicked men do prove that there shall be a general judgment on all ; for seeing some are justly punished, and others deserving no less are spared, he who is immutably good and impartially just must have a day for punishing these afterwards ; and God hath fire in store as well as water, to burn up as well as to drown the object of their lusts and pleasure.
[2.] Their great argument is the blemish of providence in their eyes,, the seeming neglect of the good, and evil done amongst men. I answer — That will prove it which they bring to disprove it ; for the apostle telleth us, ' This is a manifest token of the righteous judgment of God,' 2 Thes. i. 5. What ! even the calamity of good men ? Solomon made another the quite contrary use of it : Eccles. iii. 16, 17, ' Moreover, I saw the place of judgment, that wickedness was there ; and the place of righteousness, that iniquity was there : I said in my heart, God shall judge the righteous and the wicked ; for there is a time for every purpose and for every work.' The wicked prosper, and destroy the just. You make it an argument for your infidelity ; but it is an argument against it. Stay till the assizes come. It followeth
32 SERMONS UPON MATTHEW XXV. [SeR. XIX.
not there is no fjovernment because the thief and murderer is not hanged as soon as he hath done the fact. God's d;iy will come, and then they go to prison. When you see malefactors drinking, dancing, frolicking in prison, will you say, I see there is no government in this kingdom ?
[3.] Many think this is a state-engine to keep the world in better order and government. But I answer — Needeth there a lie to establish so great a benefit to mankind ? It cannot be. Doth interest or virtue govern tlie world ? If mere interest, what a confusion would there be of all things ? Then men might commit all villany, take away men's lives and goods at pleasure, when it is their interest, when they could do it safely and secretly ; then servants might poison their masters, if they could do it without discovery ; and we might pi-ey one upon another if it were in the power of our hands, and so live like wild and ravenous beasts ; and by this rule, catch he that catch can here would be the best, and vice and impiety would be the greatest wisdom. But if virtue govern the world, it is a clear case virtue can- not be supported without thoughts of the world to come ; and can we imagine that God would make a world that cannot be governed but by falsehood and deceit, as you suppose the opinion of judgment to come is ?
2. Propound it to your fear and caution. Great ones, that are most powerful and unruly, there is a power above them : Jcr. v. 5, ' I went to the great ones, that had altogether broken the yoke.' They should tremble now at this glorious coming, to prevent trembling then, Ps. ii. 10-12. It is your wisdom to observe the Son, not to oppress his truth, interest, and people. Take heed of living in opposition to Christ : lie will come in great power and great glory. If you neglect, if you stumble upon the rock you should build upon, and reject your own mercies, perish for want of a little care, you shall see the excellency of Christ, but have no benefit by it ; see the happiness of the saints with your eyes, but shall not taste thereof, 2 Kings vii. 19 ; as Haman was forced to be Mordecai's lacquey, and cry before him, ' Thus shall it be done to the man whom the king will honour.'
3. Propound it to your love, that you may long for it. The saints are described to be those ' that love his appearing,' 2 Tim. iv. 8. And the apostle biddeth them ' hasten to the coming of the day of the Lord,' 2 Peter iii. 12. These will be days of refreshing to the saints. Send forth your wishes after it. ' The Spirit in the bride saith, Come,' Eev, xxii. 17. Nature saith not. Come, but. Tarry still. If it might go by voices whether Christ should come, yea or no, would carnal men give their voice this way ? No ; the voice of corrupt nature is, Depart, Job xxii. 14. They are of the devils' mind, cannot endure to hear of it, Mat. viii. 24. If malefactors were to choose whether there should be assizes, yea or no, there would never be none. But you, my beloved, should desire to see him whom you have heard so much of. When Christ took his leave of us, his heart was upon meeting and fellowship again, John xiv. 2. So should we be affected towards his appearing.