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A59835 A practical discourse concerning a future judgment by William Sherlock ... Sherlock, William, 1641?-1707. 1692 (1692) Wing S3307; ESTC R14162 228,802 551

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condemn or absolve Bad Men indeed are very much afraid of their own Consciences because they reprove and condemn them and threaten them with Hell-fire and therefore they fly from their Consciences will not hear them and will not suffer them to speak but what do they get by this but to drop securely and quietly into Hell and then Conscience will speak and never be silent more If they will not hear their Consciences now they must hear their Judge at the last Day Though Conscience be never so severe in its reproofs and censures they are the reproofs of a Friend the Judgment of Conscience is only to warn us of the Judgment of God to warn us to fly from the Wrath to come and would Men hearken to their own Consciences it would give check to them and reform their Lives if we would patiently hear Conscience threaten us with Hell-fire it would be the most effectual means to prevent our falling into it But what is the Joy and Triumph of a good Conscience which speaks Peace to us and gives us a secure hope in God which gives us the joyful prospect of Eternal Rewads of a Crown and a Kingdom of those Rivers of Pleasures which are at God's right hand When with St. Paul we can say I have fought a good fight I have finished my course I have kept the faith henceforth is laid up for me a crown of righteousness which God the righteous Iudge will give me at that day 2 Tim. 4.7 8. This is a happy state indeed a plerophory and full assurance of hope which makes good Men impatiently long for the Day of Judgment to be put into the possession of so great a happiness and there is no way to have this but from the Testimony of our own Consciences The Holy Spirit indeed does give Testimony to good Men and fill them with joys unspeakable and full of glory but then the spirit beareth witness with our spirits that we are the sons of God 8 Rom. 16. Unless our Consciences give testimony to us the Holy Spirit never does all pretences to the Testimony of the Spirit without this are cheats and delusions and Conscience will never give this testimony to us without a tried and experienced Vertue till the Flesh be subdued to the Spirit till our Minds are refined and purified and our Conversations adorned with all Divine and Heavenly Graces Every new conquest we gain over this World every new degree of strength and vigour in serving God our increase in Charity and all good Works will add new degrees to our hope our Consciences will give the more ample testimony to us and that gives us greater confidence towards God which will make us joyfully expect that blessed hope and glorious appearance of the great God and our Saviour Iesus Christ. The END BOOKS Published by the Reverend Dr. SHERLOCK Dean of St. Paul's Master of the Temple and Chaplain in Ordinary to Their Majesties AN Answer to a Discourse Entituled Papists Protesting against Protestant Popery Second Edition 4 o An Answer to the Amicable Accommodation of the Differences between the Representer and the Answerer 4 o A Sermon at the Funeral of the Reverend Benjamin Calamy D. D. 4 o A Vindication of some Protestant Principles of Church-Unity and Catholick-Communion from the Charge of Agreement with the Church of Rome 4 o A Preservative against Popery Being some plain Directions to unlearned Protestants how to Dispute with Romish Priests First Part. Fifth Edition 4 o A Second Part of the Preservative against Popery Second Edition 4 o A Vindication of Both Parts of the Preservative against Popery in Answe● to the Cavils of Lewis Sabran Jesuit 4 o A Discourse concerning the Nature Unity and Communion of the Catholick Church First Part. 4 o A Sermon Preached before the Right Honourable the Lord Mayor and Aldermen of the City of London on Sunday Novemb. 4. 1688. 4 o A Vindication of the Doctrine of the Holy and Ever-Blessed Trinity and the Incarnation of the Son of God Occasioned by the Brief Notes on the Creed of St. Athanasius and the Brief History of the Unitarians or So●i●ians and containing an Answer to both The Second Edition 4 o The Case of the Allegiance due to Soveraign Powers stated and resolved according to Scripture and Reason and the Principles of the Church of England with a more particular Respect to the Oath lately enjoyned of Allegia●ce to their present Majesties King William and Queen Mary Sixth Edition 4 o A Vindication of the Case of Allegiance due to Soveraign Powers In Reply to an Answer to a late Pamphlet Entituled Obedience and Submission to the present Government demonstrated from Bishop Overal ' s Convocation-●ook with a Postscript in Answer to Dr. Sherlock ' s Case of Allegiance 4 o A Practical Discourse concerning Death The Fifth Edition 8 o A Practical Discourse concerning a Future Judgment 8 o Printed for W. Rogers Books lately Printed for Will. Rogers A Sermon Preached at White-Hall before the Queen on the Monthly-Fast-Day September 16th 1691. 4 o A Persuasive to Frequent Communion in the Holy Sacrament of the Lord's Supper The Eighth Edition 12 o Both by the most Reverend Father in God John Lord Archbishop of Canterbury A Sermon Preached on the 28th of Iune at St. Andrew's Holbourn By the Right Reverend Father in God Iohn Lord Bishop of Norwich 4 o A Sermon Preached on the 28th of Iune at St. Mary it Bow on Sunday the fifth of Iuly 1691 at the Consecration of the Most Reverend Father in God Iohn Lord Archbishop of Yo●k and the Right Reverend Fathers in God Iohn Lord Bishop of Norwich Richard Lord Bishop of Peterborough and Edward Lord Bishop of Gloucester By Ioshua Clark Chaplain to the Right Reverend Father In God the Bishop of Norwich 4 o The Necessity of Serious Consideration and Speedy Repentance as the only way to be safe both living and dying By Clement Elis Rector of Kirkby in Nottingham-shire 8 o Reflections upon two Books one Entituled The Case of Allegiance to a King in Possession The other An Answer to Dr. Sherlock ' s Case of Allegiance to Soveraign Powers in Possession on those parts especially wherein the Author endeavours to shew his Opinion to be agreeable to the Laws of this Land In a Letter to a Friend 4 o In the Press The Folly of Atheism demonstrated to the Capacity of the most unlearned Reader By Clement Elis Rector of Kirkby in Notting-hamshire 8 o 9 Heb. 27. 1 Tim. 6.3 Practical Discourse of Death Ch. 2. Sect. 1. 2 Pet. 3.5 6. 22 Matth. 30. 49 Ier. 18. 25 Iob. 6. 80 Psal. 17. 146 Psal. 3. 2 Ezek. 1. 3 Phil. ●2● 13 Mat. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Rom. 1. 3 Rom. 20 21 22 24 25. 4 Rom. 5 Rom. 1. 2 Eph. 8 9. 3 Tit. 5. 2 Rom. 6. 2 Cor. 5.10 7 Mat. 21.22 23. 1 Rom. 18. 2 Rom. 8 9. 2 Titus 11 12. 6 Ron 23. 10 Act. 34 35. 2 Cor. 8.12 2 Cor. 5.14 Nimquam vir magnus sine Divino afflatu 119 Psalm 5 10 14 18 19 27 28 34 35 36 37. 51 Psal. 10 12. P. 415. 2 Tit. 13.
and set the sheep on his right hand and the goats on his left then shall the King say unto them on his right hand Come ye blessed of my Father inherit the kingdom prepared for you from the beginning of the world For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye clothed me I was sick and ye visited me I was in prison a●d ye came unto me Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink or when saw we thee sick or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it to one of the least of these my brethren ye have done it unto me Then shall he say also unto them on the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not Then shall they also answer him saying Lord when saw we thee an hungred or a thirst or a stranger or naked or sick or in prison and did not minister unto thee Then shall he answer them saying Verily I say unto you inasmuch as you did it not to one of the least of these you did it not to me This is so remarkable a difference which our Saviour makes between Charity and all other Graces that it concerns us to take notice of it and to enquire what the meaning of it is 1. Now in the first place there is no doubt but our Saviour's intention in this was very powerfully to recommend all Acts of Charity to us since Heaven is the peculiar Reward of Charity and to make us as much afraid of all Uncharitableness as we are of any other the most enormous and flagitious Crimes since Uncharitableness will damn us though we were guilty if that were possible of no other sin And there is great reason to enforce this Duty on us because few Men have so great a sense of the Necessity and Obligations of Charity as they have of Moral Honesty and Justice All Mankind have a natural sense of the great evil of Rapine and Injustice and Murder to defraud Men of their Estates or to take them by force and violence to oppress the Poor the Fatherless and the Widow or to murder the Innocent their Consciences terrifie and scare them with such guilt but they have but little sense of the Obligations to Charity and of the great sin and danger of Uncharitableness they can see Men hungry and thirsty and naked and sick and in prison without ministring to them and though they will acknowledge such Acts of Charity to be very good and commendable yet charge themselves with no guilt for neglecting them but if none shall be saved at the last Day but the kind and the charitable if we shall be condemned at the last Day to that everlasting Fire prepared for the Devil and his Angels for doing no good though we should do no other evil as we certainly shall if our Saviour gives us a true Account of the Process of the last Judgment this if any thing will make Men sensible how necessary it is to do all the Good they can as necessary as it is to go to Heaven that they may as safely with respect to another World rob and steal and cheat and oppress as not relieve the Wants of the Poor as far as Christian Prudence and Charity directs for they shall be damned for this as well as for the greatest Injustice 2 dly Our Saviour hereby signifies that this Divine Charity is the perfection of all other Christian Graces and Vertues and comprehends them all for it is certain that no Man shall be saved without an Universal Righteousness and yet our Saviour enquires only after Charity as the only mark and criterion of an Universal Righteousness for where that is in sincerity there is a combination of all other Graces Our Saviour tells us That the Love of GOD and Men is the Summ of the whole Law and the Prophets 22 Mat. 36 37 38 39 40. And St. Paul tells us He that loveth another hath fulfilled the law Love worketh no ill to his neighbour therefore love is the fulfilling of the law 13 Rom. 8 9 10. He that loves his Neighbour will do him no hurt but will do him all the good he can And this Divine Love of Men results from the Love of GOD whose Creatures they are and whose Image they bear and therefore includes the Love of GOD as its cause for there is no other Principle of Universal Love and Charity though of particular Friendships there is And therefore St. Iohn makes this the Trial of our Love to God If a man say I love God and hateth his brother he is a liar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen and this commandment have we from him that he who loveth God love his brother also 1 John 4.20 21. Thus much is certain from this Text that no Man loves God who does not love his Brother and I believe there never was an instance of true Universal Charity without the Love of God but not to make a dispute of that since Humanity and Greatness and Generosity of Mind will in some Men very nearly resemble and counterseit an Universal Charity the Charity our Saviour speaks of is this Divine Charity which flows from the Love of God and Christ when we love Men for God's sake and Christians as the Members and the Brethren of Christ and therefore he accounts all the kindness shewn to them for his sake as done to himself Inasmuch as ye have done it to one of the least of these my brethren ye have done it unto me This Divine Charity contains the Exercise of all other Christian Graces where this is no other Grace is wanting it is the universal Habit of Grace the very Nature of God for God is Love and he that dwelleth in Love dwelleth in God and God in him 1 Iohn 4.7 8 9 10 11 12. But on the other hand an uncharitable Man can have no good in him and he has the Seeds and Principles of all Evil. Uncharitableness is owing to Self-love and to the love of this World and where these two are there can be no good but there may be all the wickedness that human Nature is capable of So that this brings the matter to a short issue at the Day of Judgment as our Saviour has here represented it In order to our final Doom and Sentence there needs but this one enquiry whether we were charitable or uncharitable for