1662 THE DAY OF DOOM by Michael Wigglesworth şiElectronically Enhanced Text (c) Copyright 1996, World Library(R) DAK Upgraded Edition, Copyright 2000, DAK Industries 2000, Inc(R)şI {DAY_DOOM The Day of Doom The Security of the World before Christ's coming to Judgment. Luke 12.19. STILL was the night, Serene & Bright, when all Men sleeping lay; Calm was the season, & carnal reason thought so 'twould last for ay. Soul, take thine ease, let sorrow cease, much good thou hast in store: This was their Song, their Cups among, the Evening before. Mat. 25. 5. Wallowing in all kind of sin, vile wretches lay secure: The best of men had scarcely then their Lamps kept in good ure. Virgins unwise, who through disguise amongst the best were number'd Had clos'd their eyes; yea, and the wise through sloth and frailty slumber'd. Mat. 24. 37, 38. Like as of old, when Men grow bold God's threatenings to contemn, Who stop their Ear, and would not hear, when Mercy warned them: But took their course without remorse, till God began to powre Destruction the World upon in a tempestuous showre. 1 Thes. 5. 8. They put away the evil day, and drown'd their care and fears, Till drown'd were they, and swept away by vengeance unawares: So at the last, whilst Men sleep fast in their security, Surpriz'd they are in such a snare as cometh suddenly. The Suddenness, Majesty & Terror of Christ's appearing. Mat. 25. 6. 2 Pet. 3. 10. For at midnight brake forth a Light, which turn'd the night to day, And speedily an hideous cry did all the world dismay. Sinners awake, their hearts do ake, trembling their loynes surprizeth; Amaz'd with fear, by what they hear, each one of them ariseth. Mat. 24. 29, 80. They rush from Beds with giddy heads, and to their windows run, Viewing this light, which shines more bright then doth the Noon-day Sun. Straightway appears (they see't with tears) the Son of God most dread; Who with his Train comes on amain to Judge both Quick and Dead. 2 Pet. 3. 10. Before his face the Heav'ns gave place, and Skies are rent asunder, With mighty voice, and hideous noise, more terrible than Thunder. His brightness damps heav'ns glorious lamps and makes them hide their heads, As if afraid and quite dismay'd, they quit their wonted steads. Ye sons of men that durst contemn the Threatnings of Gods Word. How chear you now? your hearts, I trow, are thrill'd as with a sword. Now Athist blind, whose brutish mind a God could never see, Dost thou perceive, dost now believe that Christ thy judge shall be? Stout Courages, (whose hardiness could Death and Hell out-face) Are you as bold now you behold your Judge draw near apace? They cry, no, no: Alas! and wo! Our courage all is gone: Our hardiness (fool hardiness) hath us undone, undone. Rev. 6, 15. No heart so bold, but now grows cold and almost dead with fear: No eye so dry, but now can cry, and pour out many a tear. Earth's Potentates and pow'rful States, Captains and Men of Might Are quite abasht, their courage dasht at this most dreadful sight. Mat. 24. 30. Mean men lament, great men do rent their Robes, and tear their hair: They do not spare their flesh to tear through horrible despair. All Kindreds wail: all hearts do fail: horror the world doth fill With weeping eyes, and loud out-cries, yet knows not how to kill. Rev. 6. 15, 16. Some hide themselves in Caves and Delves, in places under ground: Some rashly leap into the Deep, to scape by being drown'd: Some to the Rocks (O senseless blocks!) and woody Mountains run, That there they might this fearful sight, and dreaded Presence shun. In vain do they to Mountains say, fall on us and us hide From Judges ire, more hot than fire, for who may it abide? No hiding place can from his Face sinners at all conceal, Whose flaming Eye hid things doth 'spy and darkest things reveal. Mat. 25. 21. The Judge draws nigh, exalted high, upon a lofty Throne, Amidst the throng of Angels strong, lo, Israel's Holy One! The excellence of whose presence and awful Majesty, Amazeth Nature, and every Creature, doth more than terrify. Rev. 6. 14. The Mountains smoak, the Hills are shook, the Earth is rent and torn, As if she should be clear dissolv'd, or from the Center born. The Sea doth roar, forsakes the shore, and shrinks away for fear; The wild beasts flee into the Sea, so soon as he draws near. Whose Glory bright, whose wondrous might, whose power Imperial, So far surpass whatever was in Realms Terrestrial; That tongues of men (nor angels pen) cannot the same express, And therefore I must pass it by, lest speaking should transgress. 1 Thes. 4. 16. Resurrection of the dead, John 5. 28, 29. Before his Throne a Trump is blown, Proclaiming the day of Doom: Forthwith he cries, Ye dead arise, and unto Judgment come. No sooner said, but tis obey'd; Sepulchres opened are: Dead bodies all rise at his call, and's mighty power declare. Both Sea and Land, at his Command, their Dead at once surrender: The Fire and Air constrained are also their dead to tender. The mighty word of this great Lord links Body and Soul together Both of the Just, and the unjust, to art no more for ever. The living Changed. Luke 20:36 1 Cor. 15. 52. The same translates, from Mortal states to Immortality, All that survive, and be alive, i' th' twinkling of an eye: That so they may abide for ay to endless weal or woe; Both the Renate and Reprobate are made to dy no more. All brought to Judgment. Mat. 24. 31. His winged Hosts flie through all Coasts, together gethering Both good and bad, both quick and dead, and all to Judgment bring. Out of their holes those creeping Moles, that hid themselves for fear, By force they take, and quickly make before the Judge appear. 2 Cor. 5. 10. The sheep separated from the Goats. Mat. 25. 32. Thus every one before the Throne of Christ the Judge is brought, Both righteous and impious that good or ill hath wrought. A separation, and diff'ring station by Christ appointed is (To sinners sad) 'twixt good and bad, 'twixt Heirs of woe and bliss. {THE_HEATHEN'S_VAIN_DEFENCE The Heathen's Vain Defence These words appall and daunt them all; dismai'd, and all amort, Like stocks that stand at Christ's left hand and dare no more retort. Then were brought near with trembling fear a number numberless Of blind Heathen, and bruitish men, that did God's Laws transgress. Heathen men plead want of the written Word. Whose wicked ways Christ open layes, and makes their sins appear, They making pleas their case to ease, if not themselves to clear. Thy written Word (say they) good Lord, we never did enjoy: We nor refus'd nor it abus'd Oh, do not us destroy. Mat. 11. 22. Luke 22. 48. You ne'r abus'd nor yet refus'd my written Word, you plead, That's true (quoth he) therefore shall ye the less be punished. You shall not smart for any part of other mens offence, But for your own transgression receive due recompence. 1 Cor. 1. 21. And insufficiency of the Light of Nature. But we were blind, say they, in mind, too dim was Natures Light, Our only guide, as hath been try'd to bring us to the sight Of our estate degenerate, and curst by Adam's fall How we were born and lay forlorn in bondage and in thrall. Mat. 11. 22. We did not know a Christ till now, nor how faln men be saved, Else would we not, right well we wot, have so our selves behaved. We should have mourn'd, we should have turn'd from sin at thy Reproof, And been more wise through thy advice, for our own Souls behoof. They are answered. But Natures Light shin'd not so bright to teach us the right way: We might have lov'd it, and well improv'd it, and yet have gone astray. The Judge most High makes this Reply, you ignorance pretend, Dimness of sight, and want of light your course Heav'nward to bend. Gen. 1. 27. Eccl. 7. 29. Hos. 13. 9. How came your mind to be so blind? I once you knowledge gave, Clearness of sight, and judgment right; who did the same deprave? If to your cost you have it lost, and quite defac'd the same; Your own desert hath caus'd the smart, you ought not me to blame. Mat. 1. 25 compared with 20, & 15. Your selves into a pit of woe, your own transgression led: If I to none my Grace had shown, who had been injured? If to a few, and not to you, I shew'd a way of life, My Grace so free, you clearly see, gives you no ground of strife. Rom. 1. 20, 21, 22. 'Tis vain to tell, you wot full well, if you in time had known, Your Misery and Remedy, your actions had it shown. You, sinful Crew, have not been true, unto the Light of Nature, Nor done the good you understood, nor owned your Creator. Rom. 2. 12, 15, & 1. 32. Mat. 12. 41. He that the Light, because 'tis Light, hath used to despize, Would not the Light shining more bright, be likely for to prize. If you had lov'd, and well improv'd your knowledge and dim sight, Herein your pain had not been vain, your plagues had been more light. {PLEA_OF_THE_INFANTS Plea of the Infants Reprobate Infants plead for themselves. Rev. 20. 12, 15. compared with Rom. 5 12, 14, & 9. 11, 13. Ezek. 18. 2. Then to the Bar, all they drew near Who dy'd in infancy, And never had or good or bad effected pers'nally. But from the womb unto the tomb were straightway carried, (Or at the least e'er they transgrest) who thus began to plead: If for our own transgression, or disobedience, We here did stand at thy left hand just were the Recompence: But Adam's guilt our souls hath spilt, his fault is charg'd on us: And that alone hath overthrown, and utterly undone us. Not we, but he ate of the Tree, whose fruit was interdicted Yet on us all of his sad Fall, the punishment's inflicted. How could we sin that had not been or how is his sin our Without consent, which to prevent, we never had a pow'r? Psal. 51. 5. O great Creator, why was our Nature depraved and forlorn? Why so defil'd, and made so vil'd whilst we were yet unborn? If it be just, and needs we must transgressors reck'ned be, Thy Mercy Lord, to us afford, which sinners hath set free. Behold we see Adam set free, and sav'd from his trespass, Whose sinful Fall hath spilt us all, and brought us to this pass. Canst thou deny us once to try, or Grace to us to tender, When he finds grace before thy face, that was the chief offender? Their Arguments taken off. Ezek. 18. 20. Rom. 5. 12, 19. Then answered the Judge most dread, God doth such doom forbid, That men should dye eternally for what they never did. But what you call old Adam's Fall, and only his Trespass, You call amiss to call it his, both his and yours it was. 1 Cor. 15. 48, 49. He was design'd of all Mankind to be a publick Head, A common Root, whence all should shoot, and stood in all their stead. He stood and fell, did ill or well, Not for himself alone, But for you all, who now his Fall, and trespass would disown. If he had stood, then all his brood had been established In Gods true love never to move, nor once awry to tread: Then all his Race, my Fathers Grace, should have enjoy'd for ever, And wicked Sprights by subtile sleights could them have harmed never. Would you have griev'd to have receiv'd through Adam so much good, As had been your for evermore, if he at first had stood? Would you have said, we ne'er obey'd, nor did thy Laws regard It ill befits with benefits, us, Lord, so to reward. Rom. 5. 12. Psal. 51. 5. Gen. 5. 3. Since then to share in his welfare, you could have been content, You may with reason share in his treason, and in the punishment. Hence you were born in state forlorn, with Natures so depraved: Death was your due, because that you had thus your selves behaved. Mat. 23. 30, 31. You think if we had been as be, whom God did so betrust, We to our cost would ne'er have lost all for a paltry Lust. Had you been made in Adam's stead, you would like things have wrought, And so into the self same wo, your selves and yours have brought. Rom. 9. 15, 18. The free gift. Rom. 5. 15. I may deny you once to try, or Grace to you to tender, Though he finds Grace before my face, who was the chief offender: Else should my Grace cease to be Grace; for it should not be free, If to release whom I should please, I have no libertie. If upon one what's due to none I frankly shall bestow, And on the rest shall not think best, compassions skirts to throw, Whom injure I? will you envy, and grudge at others weal? Or me accuse, who do refuse your selves to help and heal. Mat. 20. 15. Am I alone of what's my own, no Master or no Lord? O if I am, how can you claim what I to some afford? Will you demand Grace at my hand, and challenge what is mine? Will you teach me whom to set free, and thus my grace confine? You sinners are, and such a share as sinners may expect, Such you shall have; for I do save none but my own Elect. Yet to compare your sin with their who liv'd a longer time, I do confess yours is much less, though every sin's a crime. A Crime it is, therefore in bliss you may not hope to dwell But unto you I shall allow the easiest room in Hell. The glorious King thus answering, they cease and plead no longer: Their Consciences must needs confess his Reasons are the stronger. Psl. 58. 3.; Rom. 6.23.; Gal. 3. 10. Rom. 8.29, 30, & 11. 7. Rev. 21. 27.; Luk. 12. 4, 8.; Mat. 11. 22. The wicked all convinced and put to silence. Rom. 3. 19.; Mat. 22. 12. Behold the formidable estate of all the ungodly as they stand hopeless and helpless before an impartial Judge expecting their final Sentence. Rev. 6. 16, 17. Thus all mens Pleas the Judge with ease doth answer and confute, Until that all, both great and small, are silenced and mute. Vain hopes are cropt, all mouths are stopt, sinners have nought to say, But that 'tis just, and equal most they should be damn'd for ay. {SENTENCE_AND_TORMENT_OF_THE_CONDEMNED. Sentence and Torment of the Condemned 1 Cor. 6.2. Where tender love mens hearts did move unto a sympathy, And bearing part of others smart in their anxiety Now such compassion is out of fashion, and wholly laid aside: No Friends so near, but Saints to hear their Sentence can abide. compare Prov. 1. 26. with 1 John 3. 2, & 2 Cor. 5. 16. One natural Brother beholds another in his astonied fit, Yet sorrows not thereat a jot, nor pities him a whit. The godly wife conceives no grief, nor can she shed a tear For the sad state of her dear Mate, when she his doom doth hear. He that was erst a Husband pierc't with sense of Wives distress, Whose tender heart did bear a part of all her grievances, Shall mourn no more as heretofore because of her ill plight; Although he see her now to be a damn'd forsaken wight. Luk. 16. 25. The tender Mother will own no other of all her numerous brood, But such as stand at Christ's right hand acquitted through his Blood. The pious father had now much rather his graceless son should ly In Hell with Devils, for all his evils, burning eternally. Psal. 58. 10. Then God most high should injury, by sparing, him sustain And doth rejoice to hear Christ's voice adjudging him to pain. Who having all both great and small, convinc'd and silenced, Did then proceed their Doom to read, and thus it uttered. The Judge pronounceth the Sentence of condemnation. Mat. 25. 41. Ye sinful wights, and cursed sprights, that work iniquity, Depart together from me for ever to endless Misery; Your portion take in yonder Lake, where Fire and Brimstone flameth: Suffer the smart, which your desert as it's due wages claimeth. The terrour of it. Oh piercing words more sharp than swords! what, to depart from thee, Whose face before for evermore the best of Pleasures be! What? to depart (unto our smart) from thee Eternally: To be for aye banish'd away, with Devils company! What? to be sent to Punishment, and flames of Burning Fire, To be surrounded, and eke confounded with Gods Revengeful ire! What? to abide, not for a tide these Torments, but for Ever: To be released, or to be eased, not after years, but Never. Oh fearful Doom! now there's no room for hope or help at all: Sentence is past which aye shall last, Christ will not it recall. There might you hear them rent and tear the Air with their out-cries: The hideous noise of their sad voice ascendeth to the Skies. Luke 13. 28. Prov. 1. 26. They wring their hands, their caitiff-hands, and gnash their teeth for terrour; They cry, they roar for anguish sore, and gnaw their tongues for horrour. But get away without delay, Christ pities not your cry: Depart to Hell, there may you yell, and roar Eternally. It is put In Execution. Mat. 25. 46. That word, Depart, maugre their heart, drives every wicked one, With mighty pow'r, the self-same hour, far from the Judge's Throne. Away they're chast'd by the strong blast of his Death-threatning mouth They flee full fast, as if in haste, although they be full loath. Mat. 13. 41, 42. As chaff that's dry, and dust doth fly before the Northern wind: Right so are they chased away, and can no Refuge find. They hasten to the Pit of Woe, guarded by Angels stout; Who to fulfil Christ's holy will, attend this wicked Rout. HELL. Mat. 25. 30. Mark 9. 42. Isa. 30. 33. Rev. 21. 8. Whom having brought as they are taught, unto the brink of Hell, (That dismal place far from Christ's face, where Death and Darkness dwell: Where God's fierce Ire kindleth the fire, and vengeance feeds the flame With piles of Wood and Brimstone Flood, that none can quench the same,) Wicked Men and Devils cast into it for ever. Mat. 22. 13. & 25. 46. With Iron bands they bind their hands, and cursed feet together, And cast them all both great and small, into that Lake for ever, Where day and night, without respite, they wail, and cry, and howl For tort'ring pain which they sustain in body and in Soul. Rev. 14. 10, 11. For day and night, in their despight, their torments smoak ascendeth. Their pain and grief have no relief, their anguish never endeth. There must they ly, and never dy, though dying every day: There must they dying ever ly, and not consume away. Dy fain they would, if dy they could, but death will not be had. God's direful wrath their bodies hath for ev'r Immortal made. They live to ly in misery, and bear eternal wo; And live they must whilst God is just, that he may plague them so. The insufferable torments of the damned. Luk. 16. 24. Jude 7. But who can tell the plagues of Hell, and torments exquisite? Who can relate their dismal state, and terrours infinite? Who fare the best, and feel the least, yet feel that punishment Whereby to nought they should be brought, if God did not prevent. Isa. 33. 14. Mark 9. 43, 44. The least degree of misery there felt's incomparable, The lightest pain they there sustain more than intolerable. But God's great pow'r from hour to hour upholds them in the fire, That they shall not consume a jot, nor by it's force expire. {THE_SAINTS_ASCEND_TO_HEAVEN The Saints Ascend to Heaven The Saints rejoyce to see Judgment executed upon the wicked World. Psal. 58. 10. Rev. 10. 1, 2, 3. The Saints behold with courage bold, and thankful wonderment, To see all those that were their foes thus sent to punishment; Then do they sing unto their King a Song of endless Praise: They praise his Name, and do proclaim that just are all his ways. They ascend with Christ into Heaven triumphing. Mat. 25.46. Thus with great joy and melody to Heav'n they all ascend, Him there to praise with sweetest layes, and Hymns that never end. Where with long rest they shall be blest. and nought shall them annoy Where they shall see as seen they be, and whom they love enjoy. 1 Joh. 3. 2. 1 Cor. 13.12. Their Eternal happiness and incomparable Glory there. O glorious Place! where face to face Jehovah may be seen, By such as were sinners while here and no dark veil between. Where the Sun shine and hight Divine, of Gods bright countenance, Doth rest upon them every one, with sweetest influence. Rev. 21. 4. O blessed state of the Renate! O wondrous Happiness, To which they're brought beyond what thought can reach, or words express! Griefs water-course, and sorrows source, are turn'd to joyful streams. Their old distress and heaviness are vanished like dreams. Psal. 16. 11. For God above in arms of love doth dearly them embrace, And fills their sprights with such delights, and pleasures in his grace; As shall not fail, nor yet grow stale through frequency of use Nor do they fear Gods favour there, to forfeit by abuse. Heb. 12. 23. Rev. 1. 6, & 22. 5. For there the Saints are perfect Saints, and holy ones indeed, From all the sin that dwelt within their mortal bodies freed: Made Kings and Priests to God through Christs dear loves transcendency, There to remain and there to reign with him Eternally. THE END