was first bred in Gods heart 1 John 4.19 We love him because he loved us first 3. This love is the more amplified by the worthlesness of the persons for whom all this is done the World that lay in wickedness and rebellion against God the sinful race of Apostatized Adam At our best◠how little service and honour can we bring to him but he considered us as lying in the corrupt mass of polluted mankind yet this World would God reconcile to himself and not Angels God would not so much as enter into a parley with them As if a King should take Rusticks and Skullions into his favour and pass by Nobles and Princes There lay no bond at all to shew mercy to us more than to them we had cast him off and rebelled against him as well as they 4. And this done by Jesus Christ that so costly a remedy should be provided for us Rom 8.32 God spared not his own Son but delivered him up for us all God may be said to spare either in a way of impartial justice or in a way of bountiful and condescending love the first hath its use this latter is the case there We are sparing of what is precious of what we value but though Christ was his dear Son yet he spared not him 'T is the folly of man to part with things of worth and value for trifles 5. The benefit it self that he would reconcile us to himself First In laying aside his own just wrath which is our great terrour Isa. 27.4 Fury is not in me He being pacifyed in Christ. Secondly That he would take away the enmity that is in the hearts of men by his converting and healing grace which is our great burden Psal. 110.3 Thy people shall be a willing people in the day of thy power Thirdly That he will enter into league Covenant with us God with us we with God Heb. 8.10 I will put my Laws into their minds and write them upon their hearts and I will be to them a God and they shall be to me a people Fourthly That from hence there floweth an intire friendship John 15.15 Henceforth I call you not Servants but Friends for all that I have heard of my Father I have made known unto you Fifthly This friendship produceth most gracious fruits and effects especially free Commerce with him here till we are admitted into his Immediate presence Heb. 10.22 Let us draw nigh with a true heart in full assurance of faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water USE 2. Let us consider seriously the mystery of Christ's death which is the Sacrifice of our atonement 'T is full of riddles 't is a spectacle which represents to you the highest mercy in Gods sparing sinners and calling out his own Son to die in our stead and the highest Justice in punishing sin though transacted upon Christ if this be done to the green tree what shall be done to the dry here you have Christ made sin and yet at the same time the fountain of holiness 2 Cor. 5.21 And John 1.16 Out of his fulness we receive grace for grace So again the fountain of blessedness made a curse for all the World Gal. 3.13 In mans account never more weakness and foolishness shewn yet never more wisdom and power 1 Cor. 1.25 The foolishness of God is wiser than men and the weakness of God stronger then men He had said before that Christ was the Wisdom of God and the Power of God The Devil never seemed to Triumph more yet never more foiled Luke 22.53 comp with Col. 2.15 Christ is the true Sampson destroyed more at his death than in all his life The cross was not a Gibbet of shame and infamy but a Chariot of Triumph This was the holiest work and the greatest act of obedience that ever was or can or will be performed and yet the wickedest work that ever the Sun beheld On Christs part an high act of obedience and self-denial Phil. 2.7 On mans part the greatest act of villany and wickedness Acts 2.23 Who by wicked hands have crucified and slain The highest act of meekness and violence The truest glass wherein we see the greatness and smalness of sin the heinousness of sin is seen in his Agonies and bloody sufferings the nothingness of it in the merit of them Christ's death is the reason of the great Judgment faln upon the Jews 1 Thes. 2.15 16. And yet the ground upon which we expect mercy both for our selves and them Eph. 2.16 In short here is Life rising out of Death Glory out of Ignominy Blessedness out of the Curse from the abasement of the Son of God Joy Liberty and confidence to us SERMON XXXV 2 Cor. 5.19 not imputing their trespasses to them DOct. One great branch or fruit of our Reconciliation with God through Christ is the pardon or non-imputation of sin Here I shall shew 1. The nature and worth of the priviledge 2. The manner how 't is brought about 3. That 't is a branch or fruit of our Reconciliation with God 1. The nature and worth of the priviledge not imputing The phrase is elsewhere used Rom. 4.8 Blessed is the man to whom the Lord will not impute sin So 2 Tim. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men forsook me I pray God it be not laid to their charge or reckoned to their account 'T is a Metaphor taken from those who cast up their accounts and so 1. It supposeth that sin is a debt Matth. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and forgive us our debts 2. That God will one day call sinners to an account and charge such and such debts upon them Matth. 25.19 After a long time the Lord of those Servants cometh and reckoneth with them For a while men live jollily and in great security care for nothing but a day of reckoning will come 3. In this day of accounts God will not impute the trespasses of those who are reconciled to him by Christ and have taken sanctuary at the grace of the new Covenant to their Condemnation nor use them as they deserve Every one deserves Wrath and Eternal Death and sin obligeth us thereunto but God will not lay it to our charge And so 't is said Psa. 32.2 Blessed is the man to whom the Lord imputeth not iniquity Now this is an act of great grace on Gods part and of great priviledge and Blessedness to the Creature 1. An act of great grace and favour on Gods part 1. Partly because every one is become guilty before God and obnoxious to the process of his Righteous Judgment Rom. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the World may become guilty before God There is sin enough to impute and the reason of this non-imputation is not our Innocency but Gods mercy Among men imputations are often unjust and slanderous as David complaineth that they imputed and laid things to his charge that he was not guilty
sacrifice and the power of his Spirit we come to God and by a thankful sense of his love we are incouraged and inabled to our duty Well then when in a broken hearted manner we confess our sins and own our Redeemer and devote our selves to God and resolve to walk in Christs prescribed way then are sins pardoned and we accepted with God 2. This Faith and repentance is wrought in us by the word and mainly acted in prayer First 'T is wrought in us by the word wherein God is pleased to propound free and easie Conditions of pardon and mercy praying us to be reconciled and to cast away the weapons of our Rebellion and submit to the Law of grace For here in verses 18 19 20. He doth not only reveal the mystery but beseecheth us to enter into Covenant with him and to yield up our selves to his service Secondly Prayer by which in the name of Christ we sue out this benefit This is the means appointed both for regenerate and unregenerate The unregenerate Acts 8.22 Repent therefore of thy wickedness and pray God if perhaps the thought of thine heart be forgiven thee The regenerate 1 John 1.9 If we confess our sins he is just and faithful to forgive us our sins Believing broken hearted prayer doth notably prevail the publican had no other suit but Lord be merciful to me a sinner Luke 18.13 The Lord describeth the poor sinners that came to him for pardon Jer. 31.9 They shall come with weeping and supplications 5. We are sensibly pardoned as well as actually when the Lord giveth peace and joy in believing and sheddeth abroad his love in our hearts by the Spirit We must distinguish between the grant and the sense sometimes a pardon may be granted when we have not the sense and comfort of it We may hold a precious Jewel with a trembling hand as the waves roll after a storm when the wind is ceased God may keep his people humble as a Prince may grant a pardon to a condemned malefactor but he will not have him know so much till he come even to the place of execution Davids heart was to Absolom yet he would not let him see his face There are two Courts the Court of Heaven and the Court of Conscience The pardon may be passed in the one and not in the other and a man may have peace with God when he hath not peace of Conscience To assure our hearts before him and know our sincerity 1 John 3.9 is a thing distinct from being sincere and a man may be safe though not comfortable Every one that believeth cannot make the bold challenge of faith and say Who shall condemn Rom 8.33 6. The last step is when we have a compleat and full absolution of sin that is at the day of Judgment Acts 3.19 Your sins shall be blotted out when days of refreshment shall come from the presence of the Lord when the Judge pro tribunali shall sententionally and in the audience of all the World pronounce our pardon To make title to pardon by Law is comfortable but then we shall have it from our Judges own mouth Here we are continually subject to new guilt and so to new sins whereby arise new fears So till our final absolution we are not fully perfect not till the day of redemption Eph. 4 30. When the evils of sin do fully cease then is our Adoption full Rom. 8.23 Then will our Regeneration be full Matth. 19.28 Then all the effects of sin will cease Death upon the body will be no interruption of pardon we shall be fully acquitted and never sin more 3. That 't is a branch and fruit of our reconciliation with God the other is the gift of the Spirit or all things that belong to the new nature for God giveth sanctifying grace as the God of peace But this also is a notable branch and fruit of reconciliation 1. Because when God releaseth us from the punishment of sin 't is a sign his anger and wrath is appeased and now over Isa. 24.7 Fury is not in me God hath been angry for a little moment but when he pardoneth sin then he is pacified for sin is the make-bate between us and God 2. That which is the ground of reconciliation is the ground of pardon of sin Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace viz. the price paid by the Mediator to his Fathers Justice and therefore a principal part of our reconciliation and redemption is Remission of sins in Justification 3. That which is the fruit of reconciliation is obtained and promoted by pardon of sin and that is fellowship with God and delightful Communion with him in a course of obedience and subjection to him Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Our general pardon at first is to put us into a state of new obedience our particular pardon ingageth us to continue in a course of acceptable obedience that we may maintain a holy Commerce with God 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin VSE 1. is to inform us That all those that seek after reconciliation with God or would take themselves to be reconciled to him should be dealing with God about the pardon of sins and suing out this priviledge which is of such use in their Commerce with God But here ariseth a doubt What need have those that are reconciled to God to beg pardon Ans. very great Matth. 6 12. Our Lord hath taught us so we pray for daily pardon and daily grace Against Temptations as well as for daily bread I prove it 1. From the Condition of Gods people here in the World we are not so fully sanctified here in the World but there is some sin found in us original sin remaineth with us to the last and we have our actual slips Paul complaineth of the body of death Rom. 7.23 And the Apostle telleth us 1 John 1.8 If we say we have no sin we deceive our selves and the truth is not in us And verse 10 th If we say that we have not sinned we make him a liar and his word is not in us And Eccl. 7.20 There is not a just man upon earth that doth good and sinneth not Either omitting good or commiting evil They do not love God with that purity and fervency nor serve him with that liberty delight and reverence that he hath required 'T is the happiness of the Church Triumphant that they have have no sin of the Church Militant that their sin is forgiven Sometimes we sin out of ignorance sometimes out of imprudence and inconsideration sometimes we are overtaken and sometimes overborn now these things
beseeching doth not only note Meekness in the Proposal but perseverance also notwithstanding the many delays and repulses yea rough entertainment that we meet with at the hands of Sinners 2 Tim. 2.25 In meekness instructing those that oppose themselves if peradventure God will give them Repentance to the acknowledgment of the Truth that they may recover themselves out of the snare of the Devil One reason why God will make use of the Ministry of Man is because they know the Heart of Man how much he is wedded to his folly how angry he is to be put out of his fools Paradise and to be disturbed in his Carnal Happiness Titus 3.2 3. Shewing meekness to all men for we our selves were sometimes foolish and disobedient serving divers lusts and pleasures And therefore we must wait exhort warn and still behave our selves with much love and gentleness that compassion to Souls may bear the chief rule in our dealing with them 4. The Matter Be reconciled to God We have heard much of the way of God's Reconciliation with us now let us speak of our Reconciliation with God What is to be done on Man's part 1. Let us accept of the Reconciliation offered by God Our great business is to receive this grace so freely tendred to us 2 Cor. 6.1 We as workers together with him beseech you not to receive this grace in vain That is by a firm assent believing the Truth of it 1 Tim. 1.15 This is a true and faithful saying and worthy of all acceptation And Eph. 1.13 For God hath set forth Christ to be a Propitiation through faith in his blood Rom. 3.25 And thankfully esteeming and prizing the benefit for our acceptance is an Election and Choice Phil. 3.8 9. I count all things to be dung and dross for the excellency of the knowledge of Christ Jesus my Lord. Matth. 13.45 46. And having found one goodly Pearl of great price he sold all and bought it depending upon the merit worth and value of it 2 Tim. 1.12 I know in whom I have believed And venturing our Souls and our Eternal Interests in this bottom sue out this Grace with this confidence Psal. 27.3 One thing have I desired of the Lord and that I will seek after that I may dwell in the House of God for ever 2. We must accept it in the way God hath appointed by performing the Duties required on our part What are they Repentance is the general word as Faith is our acceptance In it there is included 1. An humble confession of our former sinfulness and rebellion against God I have been a grievous Sinner a Rebel and an Enemy to God and this to the grief and shame of his heart Jer. 3.13 I am merciful and will not keep anger for ever only acknowledge thine iniquity which thou hast transgressed against the Lord thy God and disobeyed my Voice saith the Lord. And 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive us our sins When they begged the favour of the King of Israel they came with Ropes about their necks 1 Kings 20.31 The Creature must return to his Duty to God in a posture of humiliation and unfeigned sorrow for former offences 2. We must lay aside our Enmity and resolve to abstain from all offences which may alienate God from us If we have any reserve we draw nigh to God with a treacherous heart to live like Rebels under a pretence of a friendship Heb. 10.22 Let us draw nigh with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water And Job 33.31 32. Surely it is meet to be said unto God I have born Chastisement I will not offend any more That which I see not teach thou me If I have done iniquity I will do so no more Unless you put away the evil of your doings the anger continueth and 't is inconsistent with a gracious estate to continue in any known sin without serious endeavours against it What peace as long as the Whoredoms of thy Mother Jezabel remaineth 3. We must enter into Covenant with God and devote our selves to become his 2 Chron. 30.8 Yield your selves unto the Lord. And Rom. 6.13 But yield your selves unto God There must be an entire resignation and giving up our selves to be governed and ordered by him at his will and pleasure Acts 9.6 Lord what wilt thou have me to do Give up the keys of the heart renouncing all beloved sins We then depending upon the merit of his Sacrifice put our selves under the conduct of his Word and Spirit and resolve to use all the Appointed Means in order to our full recovery and return to God 3. Our being reconciled to God implyeth our loving God who loved us first 1 John 4.19 For the Reconciliation is never perfect till there be an hearty love to God there is a grudge still remaining with us Faith begets Love Gal. 5.6 Repentance is the first expression of our Love the sorrowing humbling part of it is mourning Love the Covenanting part either in renouncing is Love abhorring that which is contrary to our Friendship into which we are entred with God The devoting part is Love aiming at the glory of him who hath been so good All our after-carriage is Love endeavouring to please You will never have rest for your Souls till you submit to this course and be in this manner at peace with God Matth. 11.28 29. Take my yoke upon you and learn of me for I am meek and lowly and you shall find rest for your Souls For my yoke is easie and my burden is light God complaineth of his People by the Prophet that they forget their resting-place Jer. 5.6 Men seek Peace where 't is not to be found try this Creature and that but still meet with vanity and vexation of Spirit like Feverish persons who seek ease in the change of their Beds SERMON XXXIX 2 Cor. 5.20 Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be reconciled to God DOct. The great business of the Ministers of the Gospel is to perswade men to reconciliation with God VSE Let me enter upon this work now 1. To sinners 2. To those reconciled already as these were to whom he wrote He presseth them further to reconcile themselves to God 1. To sinners Will you be reconciled to God sinners Here I shall shew you 1. The necessity of reconciliation 2. Gods condescension in this business 3. The value and worth of the priviledge 4. The great dishonour we do to God in refusing it 1. Motive is the necessity of being reconciled by reason of the enmity between God and us Col. 1.21 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled We are enemies to God and God is an enemy to us I shall prove both The
against it Methinks it looks like going to the Day of Judgment Here we receive the Pledges of our Salvation or Damnation 3. We should come with Oyl in our Vessels as well as in our Lamps 1. Our Lamps should be kept burning bright If you are sluggish now 't is a sign you are slight in the whole Surely now the King sitteth at his Table Cant. 1.2 our Spicknard should send forth the smell thereof a lively exercise of Grace Now we come for meat which perisheth not now is our familiar converse with Christ and near Communion with him now we come to our Legal Investiture Christ and all his benefits are delivered by these signs which he hath instituted As if a man should say Here is my House when a Deed is delivered and you give up the Key or give possession of Land by a Turf This is our solemn taking possession of him and all his benefits We receive Christ in the Promises of the Covenant but here is a particular close Application In the Word Christ is offered and exposed to all as the Brazen Serpent that whoever looked upon him might be healed But this Supper is like the Blood sprinkled upon the Door-posts In the Word Christ and Immortality are brought to light now Christ is slain before our eyes The Bread is put into our hands and mouths 2. We should come with Oyl in our Vessels Would we have the Spirit blow upon a dead Cole He findeth nothing in us to work upon We are bidden to examine and what must we examine 1 Cor. 11.28 The Apostle will tell you Whether you be in the faith or no 2 Cor. 13.5 But to speak to this case I confess that in Foro Ecclesiae in the Court of the Church all are Virgins that take their Lamps that do profess to believe all these must be admitted But in Foro Coeli in the Court of Heaven none but Converted ones are admitted But in Foro Conscientiae in the Court of Conscience I dare not discourage those that have the grace of the second or third ground 'T is a means to strengthen them in Faith Hope and Love and make them more firm in the Covenant of God And the difference is too nice between temporary Grace and saving Grace for any to exclude themselves I am bound to come with Grace but I am not bound to come with Assurance Besides in the Kingdom of Grace Christ will not shut them out They that have good affections should come but with this caution I would press them to mind the renouncing and engaging part of the Covenant and earnestly to break the League between themselves and their own wayes and engage themselves more firmly to God for time to come that you may not think as you have done or speak as you have done nor behave your selves in your Relations as you have done but throw sin out of doors I would press you in the Apostles words Heb. 10 22. Let us draw near with a true heart having our Hearts sprinkled from an evil Conscience and our Bodies washed with clean water The one relateth to the Duty-part Let us draw nigh with a true heart the other relateth to the Promissory part Though your Grace be common Grace 't is this way moulded into special 2 Doct. That this will be found to be true Wisdom and the other Folly For Wisdom to begin with that Wisdom is Index sui obliqui Wisdom lyeth 1. In proposing a right End 2. In the Choice of fit Means And 3. In an earnest Prosecution of the End by these Means This is the property of Wisdom in the General and it holdeth true in Godly Wisdom The wise Virgins did so Their End was right to be admitted in to the Nuptial Feast or everlasting enjoyment of God And then they use right Means such as will bring them to the end We do not use to draw Ships in the Sea with Horses nor draw Wagons with the Wind. We must not use contrary means nor insufficient means We cannot go to to the bottom of a Well that is thirty foot deep with a line that is but ten foot We must use such as will certainly do The Wisdom of God hath fixed Means for us and we are doubly Fools if we will not use them opportunely carefully and constantly Else 't is a Prize put into a fools hand Prov. 16.17 The Wise Virgins did all this sought Oyl in time both for their Lamps and Vessels Luk. 13.24 On the contrary he that contents himself with a profession of Christ without a work of Grace upon his Heart is a Fool he is not a Profane Fool that doth the contrary but a Professing Fool that sort of Profession is better than Prophaneness so far 't is a degree of Wisdom but rested in 't is Folly it faileth in all the points of Wisdom in the end they do not esteem the Lord as the chief good for they think a little ease of the Flesh or a little sensual Liberty or a satisfaction of a Lust to be better or Honour or Pleasure or Gain this quiets them in the neglect or want of God they see some good in Christ offer fair for him but take him not as the chiefest good they are willing to part with something but not with all for his sake SERMON IV. MATTH XXV v. 5. While the Bridegroom tarryed they all Slumbred and Slept WE have seen wherein they differed now we shall see again wherein they agree In the words observe 1. What happened to the Virgins They all slumbred and slept 2. The Occasion of it I do not say the Cause While the Bridegroom tarryed The Cause of sleeping was Infirmitas humana the Occasion of it Mora Sponsi In the first of these 1. Who They all 2. What slumbred and slept First Who They all 'T is no wonder to hear it of the foolish Virgins but that the wise should do it there is the difficulty Therefore some of the Ancients understand it of Death which is called sleep in Scripture but that is improbable and suiteth not with the frame and drift of this Parable Some would understand it distributively not conjunctively that the wise slumbred and the foolish slept but 't is not said slumbred or slept but slumbred and slept The meaning is all of them were not so diligent in their Duty as they should have been even the good are in part negligent as well as the foolish though they alwayes keep a good Conscience and an heart in some measure alwayes prepared to meet Christ. Secondly What Slumbred and slept Wherein the degree of their security is set forth they did not only slumber which is a less failing but Slept Thirdly The Order First slumbred and then slept Doctrine That the Foolish and Wise both Slumber and Sleep I shall First enquire What this Slumbering and sleeping is Secondly How far it may befall the Children of God or the Wise Virgins Thirdly The Causes and Reasons of it First What
1 Thess. 1.10 because there was never such Wrath before The Holy Ghost useth such Expressions as we are acquainted with 1. The Extremity of these Pains cannot be told us Fire is an active furious Elemenâ— the Pain most searching and no Fire more scalding than Brimstone to Sense that 's most grievous and bitter But the Pains of Hell surpass all that is spoken Look as when Heaven is set out by Gold and Pearls and precious Stones the Joyes there are much above these shadowes so all Notions come short of Hell 2. The whole Man is under the Pains of it both body and soul Both are fellowes in Sin and both are punished It appeareth partly from Scripture Matth. 10.28 Fear not him that can kill the Body but fear him that can destroy both Body and Soul in Hell Mark not only the Soul but the Body The Body is not only the Instrument but the Occasion of many Sins the Law in the Members bruitish motions of Lusts the Eye is fed with Lust Therefore the body hath its share 1. For the Body what the Torment shall be we cannot tell the Scripture is silent only in the general that it shall have its share of Punishment is certain and not only by the Grief and Anguish of the Soul but by Pain residing in the Body As the Saints have not only an Happiness for their Souls but their Bodies their vile Bodies shall be changed At the day of Judgment when their Bodies are united to their Souls their Torments are increased Here in the Text 't is said Depart ye the whole Man no part free There is a Place of Torment as we proved before as well as a State of Torment therefore the Body hath its Inconveniences their Eyes meet with nothing but affrighting Spectacles the Devils and the Damned Every time they look on their Tempter it revives their Guilt as the Saints when they look on their Redeemer it filleth their Hearts full of Love and Adoration What see they but Devils to torture them or other Damned tormented with them Wives and Children through their negligence or Neighbours by their cursed Example brought into this place of torment Their Ears are filled with nothing but Yellings and Howlings and hideous Outcries More particularly I shall not define 2. For the Soul The Souls Evils arise from a lively and effectual Sense of the Wrath of God and the gnawings of Conscience There is a Fire and a Worm Mark 9.44 the Wrath of God and the Horrors of Conscience There is an Allusion to the Worms that breed in dead Bodies and the Fire wherewith they were burned I. Let us speak a little of the Worm that breedeth within the Worm of Conscience consisteth in three things There is 1. Memoria praeteritorum 2. Sensus praesentium 3. Metus futurorum All the Periods and Distinctions of Time yield matter of Sorrow and Anguish to them past present and to come 1. Conscience worketh on what is past the remembrance of their former enjoyments Miserum est dixisse fuisse Beatos 'T is the miserablest thing that can be to outlive our Happiness to think of what we once enjoyed but now want Luk. 16.25 Son remember that thou in thy life time receivedst thy good things Thy day is past now no more Pleasures now all thy Carnal Delights are spent The Riches of Gods goodness that I despised I shall enjoy no more The reflection on past Comforts I was thus and thus but where hath sin brought me The very remembrance will aggravate their present Misery especially when the memory shall be quickened by Conscience to consider their Ingratitude their carnal Confidence how they neglected God in the abundance of all things and nothing remaineth but the sin of their Comforts and the Curse Where now are all your stately Houses pleasant Gardens costly Tables furnished with delicious Meats your gorgeous and pompous Apparel your merry Meetings These things I have enjoyed but now they are come to their full and final Period 2. The Time wasted this is a Commodity never valued 'till it be lost and then it cannot be recovered in Hell they see the folly of it the mispence of time is a killing circumstance experience maketh us value time The horrours of the Damned may be guessed at by the Complaints of the dying Oh! for a little time if they had but one year one month more here men are Prodigal of nothing so much as time as if they had more than they could tell what to do with but when they come to die Oh if God would spare them a little longer 3. Especially Opportunities of Grace sleighted God reckoneth to a day how long how often he hath warned them Luk. 13.7 These three years came I seeking fruit from this Fig-tree but behold I find none cut it down Here is Christs righteous expectation These three years came I seeking fruit their ungrateful frustration But I find none and then his final denunciation Cut it down Whenever God reckoneth with a People he reckoneth with them for time and opportunities of Grace Did not I warn you What means we have had and offers of Grace Gods drawing nigh to us in an acceptable time every Sermon will sting our Conscience There was a fair advantage 't is good to feel the Worm while it may be killed to take notice of Checks of Conscience for the present and the motions of Gods Spirit This is a spark that will not be quenched 4. The Folly of their own Choice Men will not see now but they shall see Isa. 26.11 Lord when thy hand is lifted up they will not see but they shall see and be ashamed Their Understandings are cleared to know the worth of things and their Eyes opened when 't is too late Jer. 17.11 At his latter end he shall be a Fool. He was a Fool all his Life-time to neglect God for a Trifle but now he is a Fool in the Judgment of his own Heart If I had been as active for God as for my Lusts it would have been otherwise with me Temptations are gone Lusts are gone the World passeth away and the Lusts thereof There is no relish of Pleasures in Hell if they could have them they have now the bitter experience of the cost they have been at therefore sadly reflect upon their folly Conviction heightens their torment Jer. 2.17 18 19. Hast thou not procured this unto thy self in that thou hast forsaken the Lord thy God when he led thee by the way And now what hast thou to do in the way of Aegypt to drink the Waters of Sihor Or what hast thou to do in the way of Assyria to drink the waters of the River Thine own wickedness shall correct thee and thy Backslidings shall reprove thee Know therefore and see that it is an evil thing and a bitter that thou hast forsaken the Lord thy God This is your way in the Valley As when Children burn and feel the gripes of a Disease we
Service about himself for bestowing on him the Gift of Miracles for trusting him with the Bag. Christ had lately washed his Feet as well as of the rest of the Apostles yet he obstinately goeth on in ways of Self-Perdition and his purpose of betraying his Lord and Master yea contrary to many Warnings given him Vse Oh take heed of a wilful obstinacy and wresting your selves out of the Arms of Mercy of being of such a disposition that nothing will reclaim you for that is to be a Son of Perdition Wilful Sins have a greater mark upon them than other Sins As when you go 1. Against an express Commandment Prov. 13.13 Whoso despiseth the Word shall be destroyed but he that feareth a Commandment shall be rewarded If a Commandment stand in your way it should be more than if a Band of Armed Men stood to hinder you Many make nothing of a Commandment they fear a Judgment from God or a Punishment from Men but never stand upon the Word of God 2. Against express Warnings of those that wish well to your Souls Deut. 1.43 So I spake unto you and you would not hear but rebelled against the Commandment of the Lord and went presumptuously up into the Hill When Men are wedded to their own Inclinations outfacing all Challenges in God's Name they will do what they are set upon Psal. 12.4 With our Tongues will we prevail our Lips are our own who is Lord over us This is not far from a Judgment 2 Chron. 36.15 16. And the Lord God of their Fathers sent to them by his Messengers rising up betimes and sending because he had compassion on his People and on his Dwelling-place But they mocked the Messengers of God and despised his Words and misused his Prophets until the Wrath of the Lord rose against his People till there was no Remedy This Contempt will draw down Wrath no means to appease God 3. Against Checks of Conscience and Motions of God's Spirit in our Hearts Acts 7.51 Ye stiff-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost Conscience telleth them ye ought not to yield to this Sin whatever the Profit and Pleasure be yet Men kick against the Pricks and do that which their own Hearts disallow Rom. 14.22 Happy is he that condemneth not himself in the thing that he alloweth And in spight of these good Motions they will go forward to perfect the Sin which they have in chase then God lets them alone le ts them go on till they perish 4. Against Restraints of Providence when God hath hedged up their Way with Thorns or they have found much inconvenience in that course 2 Chron. 28.22 In the time of his distress he trespassed yet more and more This is that King Ahaz the Scripture sets a Brand upon him As Baalam would go on 2 Pet. 2.16 But was rebuked for his Iniquity the dumb Ass speaking with Man's Voice forbad the madness of the Prophet When Men go on over the Belly of more than ordinary Opposition till they perish A Miracle will not stop a Sinner in the violent pursuit of his Lusts. Providence hath a Language that biddeth us stop but the sway of Lusts is great and breaks through all Restraints Oh! take heed then of being self-willed stout-hearted in a sensual course wedded to our own Inclinations of being a Slave to Sensual Appetite and being led by it more than by Holy Reasons Take heed of love to some unmortified Lust especially to Covetousness this is the cause of extream violence in Sin Jer. 44.16 17. As for the Word that thou hast spoken to us in the Name of the Lord we will not hearken unto thee But we will certainly do whatsoever thing goeth forth out of our own Mouth to burn Incense unto the Queen of Heaven and to pour out Drink-Offerings unto her 2. Observe from his Character The Son of Perdition The same Name is given to Antichrist 2 Thess. 2.3 That Man of Sin be revealed the Son of Perdition Judas was a Type of Antichrist as they said of the blind Man John 9.9 Some said This is he others said He is like him The Pope boasteth that his Seat is Apostolical and that he is the Successor of an Apostle If we grant it and he will needs be a Successor of an Apostle there is an Error in the Person it is not Peter but Judas Let us see the Parallel 1. Judas was not a Stranger but a pretended Friend and an Apostle Acts 1.17 He was numbred with us and obtained part of this Ministry So the Pope obtained part of this Ministry Turks and Infidels are Enemies to Christ Antichrist must be one that seeketh to undermine Christ under a pretence of Friendship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and against Christ. He maketh War with the Horns of the Lamb Rev. 13.11 If he were a professed Adversary what Mystery were there in it Now it is a Mystery of Iniquity 2 Thess. 2.7 A false Prophet Rev. 16.13 It is wisdom to discern him Rev. 13.18 Here is Wisdom Let him that hath understanding count the Number of the Beast 2. Judas sold Christ for a small Matter So Omnia Romae venalia Pardons Indulgences Freedom from Purgatory all to be bought at Rome The Antichristian State maketh a Market of Religion Truth is made to yield to Interest and Profit 3. Judas betrayed Christ with a Kiss Antichrist is a true Adversary of Christ and yet pretendeth to adore him He pretendeth to be his Servant and Vicar and is his Enemy not an Enemy without the Church but within the Church that betrayeth Christ under a colour of adoration 4. Judas was a Guide to them that came to take Jesus Christ is in Heaven Death hath no more dominion over him his natural Body is above abuse but in his mystical Body he still suffereth Acts 9.4 Saul Saul why persecutest thou me The Pope is the Head of the Persecuting State others are his Emissaries and Agents to persecute Christ in his Members It is a Politick Religion carried on with Cruelty 5. Judas was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Perdition as destroying himself and involving others in the same Condemnation So is Antichrist called in the Revelations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9.11 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Destroyer of Souls of himself and others Vse Let all these things open our Eyes that we may behold the Man of Sin One Egg is not more like another than Judas and Antichrist 3. Observe That Carnal Practices will end in Perdition Because Judas is called the Son of Perdition let us see what course he took to undo himself Let us look upon his Sin and Punishment 1. For his Sin In the Story of Judas four Sins are most remarkable his Covetousness his Hypocrisy his Treason and his Despair 1. His Covetousness This was the Root of all as indeed it is the Root of all Evil 1 Tim. 6.10 Christ had made him his Treasurer and
of a Reverend Man will hold us in some order if Gehazi had known that the Spirit of Elisha went with him would he have run after Naaman for a reward 2 Kings 5.26 his prophetick Spirit went with him We can no more be removed from the presence of God than from our own Being he is the continual Witness and Judge of our Conversations he seeth us in secret as well as in publick Now when the Soul is habituated to this thought how awful and watchful shall we be Psal. 119.168 I kept thy precepts and thy testimonies for all my ways are before thee The sense of his Presence is the great ground of watchfulness God is not so shut up within the Curtain of the Heavens but that he doth see and hear all that we do or say yea he knoweth our thoughts afar off Thirdly Love to God maketh us tender of offending him for it is a Grace that studieth to please the Soul is jealous of any thing which looks like an offence to those whom we love Others are not troubled though they sin freely in Thought foully in Word frequently in their daily Practice because an offence to God seemeth as nothing they have no love to God Psal. 97.10 Ye that love the Lord hate evil it is a loathsom thing to them to a gracious heart it is argument enough against sin That it is the transgression of the Law 1 Joh. 3.4 and he inferreth it out of Love to God ver 1. Behold what manner of love the Father hath bestowed on us c. They have such a deep apprehension of Gods Love to them in Christ that it breedeth an awe upon them or a fear to offend Ezra 9.13 14. After all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our iniquities deserve and hast given us such deliverance as this Shall we again break thy commandments Joshua 24.31 Israel served the Lord all the days of Joshua and all the days of the Elders that outlived Joshua and which had known all the works of the Lord which he had done for Israel What! offend God who is so blessed a Being who created us out of nothing of whose Mercy we have tasted every moment who preserveth and delivereth us continually from whose Goodness we expect all our Blessedness Is our deliverance by Christ of less value than all our temporal deliverances Will not Love draw the same Inferences and Conclusions from it Caution doth not arise out of a fear of anger but a lothness to offend 2. The Time when this Duty is to be practised always it is never out of season Conscience must still sit Porter at the door and examine what goes in and out If men neglect their watch but for a little while how soon doth sin get an advantage against them Lot that was chast in Sodom miscarried in the Mountains where there was none but his own Family David whose heart was so tender that it smote him for cutting off the lap of Sauls garment falleth into so deep a sleep afterwards that his Conscience was silent when he had defiled it with Blood and Lust. The tears and sorrows of many years may perhaps not repair the mischief which one hour may bring unto you You have need to watch after the sense of your Duty hath been revived upon you Satan loveth to snatch the prey from under Christs own arm He entred into Judas after the sop Joh. 13.27 After solemn Duties how soon do people miscarry Assoon as the Law was given with terrible Thundrings the people do presently miscarry by worshipping the golden Calf Exod. 32. And the Priests in the very day of their Consecration in the beginning and first day of their Ministration offered strange fire to the Lord Lev. 10. After some escape from sin we need to watch that we be not intangled therein again 2 Pet. 2.20 If after they have escaped the pollution of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning As under the Law a Sore rising as a boil when it was healed might afterward break out again and turn to a Leprosie Lev. 13.18 19 20. So sins after we seem to be healed of them may return and make us worse than before As Christ saith to the man cured Joh. 5.14 Behold thou art made whole sin no more lest a worse thing come unto thee In Prosperity we need to watch it is hard to carry a full Cup without spilling and to live at ease and yet to keep up a due and lively sense of our Duty And in our Adversity when the course of Temptation is altered we are strangely surprized every Condition bringeth its own snares with it Ephraim is a cake not turned Hos. 7.8 Those who are most advanced in a state of Grace they need still to watch Mark 13.37 What I say unto you I say unto all Watch. We are never past this care this is the great difference between Christian and Christian one is more watchful than another 3. Against what we must watch 1. Generally against the three grand Enemies of our Salvation the Devil the World and the Flesh. First Against Satan for he hath laid his Ambushes and Enterprises against us continually and by his spiritual Nature hath advantages of being near us when we are little aware of him 1 Pet. 5.8 Be sober be vigilant for your adversary the Devil as a roaring lion walketh about seeking whom he may devour Satan is ever watching therefore you should watch you give him the greatest advantage by your folly and negligence now the Apostle saith he would not give him any advantage 2 Cor. 2.11 Lest Satan should get an advantage of us for we are not ignorant of his devices He is unwearied in his motions lays his designs deep takes all advantages and occasions to destroy us If the Devil were either dead or asleep or had lost his malice and power then we need not stand so much upon our guard Secondly Against the World for we are bidden to deny worldly lusts Tit. 2.12 not only ungodliness must be watched and prevented but our inclination to worldly things See how these two are matched for when we fall off from God we take to the Creature Jer. 2.13 My people have committed two evils they have forsaken me the fountain of living waters and hewed them out cisterns broken cisterns that will hold no water And Christ died to deliver us from this present evil world Gal. 1.4 Here lye all the baits and snares and dangers pass but safe through these flats and quicksands and we shall soon arrive to the Haven of eternal Glory The great virtue and proper effect of the Cross of Christ is seen in crucifying us to the World Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus
the soul is an immortal being but the new life is an eternal principle of happiness as soon as Christ beginneth to dwell in us eternal life is begun in our souls 1 John 3.15 The immortal seed 1 Pet. 1.23 2. The meritorious cause is the righteousness of Christ or the pardon of our sins and the justification of our persons by the Blood and Merits of Jesus Christ when once forgiven we are out of the reach of the second Death 1 Cor. 14.56 The sting of death is sin We are freed from the damning stroke not the killing stroke of death Christ having freed us from the curse of the law and merited and purchased for us a blessed Resurrection Heb. 2.14 15. The VSE is to enforce the great things of Christianity There are but two things we need to regard to live holily and die comfortably these two have a mutual respect one to another those that live holily take the next course to die comfortably the end of that man is peace and to know how to die well is the best way to live well both are enforced by this place 1. To live holily There are several Arguments from the Text. 1. The comforts of Christianity are not promiscuously dispensed or common to all indifferently but suspended on this condition If Christ be in you by his sanctifying Spirit if you be deceived in your foundation all your life hope and comfort are but delusory things but when quickned by the renewing Grace of the Spirit of Christ and made partakers of the Divine Nature you have then the earnest of your inheritance Eph. 1.4 2 Cor. 5.5 He who hath wrought us to this same thing is God who hath given us the earnest of his Spirit Others die uncertain of comfort or it may be most certain of condemnation 2. From the concession The body is dead sentence is past and in part executed this awakeneth us to think of another world and to make serious preparation when the walls of the house are shaken and are ready to drop down is it not time to think of a removal the body is frail and mortal and that 's enough to check sin Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof But 't is made more frail by actual sin Gal. 6.8 If we sow to the flesh of the flesh we shall reap corruption Shall we sow to the flesh and pamper the flesh which must soon be turned into stench and rotteness Man consulting with present sense carrieth himself as if he were a body only not a soul and therefore out of love to sensual pleasures he maketh no account of any thing but sensual pleasures and satisfactions but shall we bestow all our time and care upon a body that was dust in its composition and will shortly again be dust in its dissolution The body is not only dying but dead you think not of it now but this death cometh before 't is looked for Saul trembled when the spirit answered him 1 Sam. 28.19 20. To morrow thou and thy sons shall be with me Would you sport and riot away your time if you should receive such a message Surely the dust and stench and rotteness of the grave if we thought of it it would take down our pride and check our voluptuousness for we do but pamper worms meat it would prevent our worldliness all a mans labour is for the body and usually in a body overcared for there dwelleth a neglected soul The body is not only the instrument but the incitement of it the soul is wholly taken up about the body but doth the dead body deserve so much care Death doth disgrace all the seducing pleasures of the flesh and the profits and honours of the world Who is so mad as wilfully to sin with death in his eye Alas All the pleasures and honours of the world will be vanity and vexation of spirit to us when we come to die 3. Come we now to the corrective assertion and there 's the life promised for body and soul this breedeth the true spirit of faith 2 Cor. 4.13 14. We having the same spirit of faith according as it is written I believed therefore have I spoken We also believe therefore speak knowing that he that raised up the Lord Jesus shall raise us up also The true diligence and godliness 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the work of the Lord for your labour shall not be in vain in the Lord. And patience Rom 2.7 Who by patient continuing in well doing seek for glory immortality eternal life Christians We that have souls to save or lose and have an offer of happiness shall we come short of it for want of diligence and spend our time in eating and drinking and sporting or in the service of God 4. 'T is the effect both of the spirits renewing and the righteousness of Christ Both call for holiness at our hands as the effect of the renovation of the spirit and our title to the righteousness of Christ so that this life doth not belong to us unless we are in Christ and walk not after the flesh but after the spirit Rom. 8.1 which begun this Discourse The double principle and ground of hope inforceth it 2. To die comfortably Christianity affordeth the proper comforts against death as it is a natural and penal evil a natural evil it is as it puts an end to present comforts 't is a penal evil as it maketh way for the final judgment Heb. 9.27 Heathens could only teach them to submit to it out of necessity or as a debt they owed to nature or an end of the present miseries but Christianity as the sting of it is gone 1 Cor. 15.56 As the property is altered 1 Cor. 3.22 Death is yours and that upon solid grounds as the life of grace is introduced and sin is forgiven and the conclusions drawn from thence first the life of grace introduced how bitter is the remembrance of death to the carnal man much more the enduring of it a dying body and a startling conscience maketh them afraid of everlasting death and so much sin as you bring to your death bed so much bitterness you will have so much holiness so far you have eternal life in you and the more 't is acted in the fruits of holiness the more comfort Isa. 38.3 A little without is grievous when all is amiss within Secondly sin is forgiven upon the account of the righteousness of Christ for we shall then be foiled if found in no other righteousness than our own Phil. 3.8 9. That I may be found in him not having my own righteousness In short the worst that can befal believers is that 't is the death but of a part the worst and basest part and that but for a season the bodies of the Saints shall not always lye in the grave nor can it be imagined they shall perish as the beasts no
delights therefore if you be strangers and Pilgrims you should not lust after worldly things lest you forget or forfeit your great hopes Secondly You are Racers or Wrestlers 1 Cor. 9.24 Know you not that they which run in a race even all but one receiveth the prize so run that you may obtain They that exercised in the Istmaick Games had a prescribed set dyet both for quality and quantity and had their rule chalked out to them they knew their work and their reward so v 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away That is denied himself those liberties which otherwise he might enjoy having prescribed to others the way of striving and getting the victory they for an Oaken or Olive Crown dieted themselves kept themselves from all things which should hurt them or disable them in the Race or Combat and should we cocker every appetite that have an Eternal Crown of Glory in view and pursuit our danger is greater if we should miscarry and miss of it theirs the loss of a little vain glory ours of Eternal Glory therefore we should strive that we be not found unworthy to receive it there the victory is uncertain here all that are runners may be sure of the Crown 5. Consider the malignant influence of the flesh and how pernicious it is to the soul. If it were a small thing we spake to you about you might refuse to give ear but 't is in a case of life and death and that not temporal but eternal we can tell you of many present and temporal inconveniencies that come by the flesh the body the part gratified is in many oppressed by it Prov. 5.11 Thou shalt mourn at last when thy flesh and body is consumed It betrayeth you to such sins as suck your bones and devour your strength and give your years to the cruel to such enormities and scandalous practices as bring infamy and a blot upon thy name Pleasing the flesh maketh one turn a drunkard and the very sin carrieth its own punishment with it a second a wanton a third a glutton a fourth a hard-hearted worldling and all these sins waste the conscience and debase the body and spend our Wit Time Strength and Estates but we have a more powerful Argument to present to you it will be the eternal loss and ruin of your souls There will a day come when you shall be called to an account for all your vain delights and pleasures Eccles. 11.9 Rejoice O young man in thy youth and let thine heart cheer thee in the days of thy youth and walk in the ways of thine own heart and in the sight of thine eyes but know that for all these things God will bring thee to judgment The young man is cited before the Tribunal of God and we think somewhat must be allowed to that age before man have learned by experience to contemn pleasures and the young man is spoken to in his own dialect let his wanton and wandring eye inflame the lusts of his heart and smother his conscience by all manner of sensual delight yet a length he will know the folly of this to his bitter cost These things which are now so pleasing to the senses shall gnaw and sting his conscience when God whom he now forgetteth shall bring him to the Judgment and he shall have nothing to plead for his brutish folly 6. What vile unthankfulness it is and a great abuse of that liberty which we have by Christ Gal 5.13 Ye are called to liberty only use it not as an occasion to the flesh We have a great liberty to use our worldly comforts with a respect to Gods Glory and as encouragements of Gods Service and for the sweetning of our Pilgrimage but 't is strangely perverted when we use these things to please the flesh you turn it into a bondage and offer a great abuse to Jesus Christ surely he never dyed to promote the power of sin nor gave us these comforts to defeat the ends of his death Was he a man of sorrows that we might live in pleasure Did he suffer in the flesh to purchase us liberty to please the flesh Or die for sin to give sin the mastery Did the Lord vouchsafe these comforts that we might dishonour his name or undo our own souls 2. Means To come out of this estate and course of sin I shall give you a few Directions 1. To those that never pretended to the spiritual and heavenly life and are as yet to be drawn out of the common apostacy and defection of mankind to God All that I shall say to them is to observe Checks of Conscience and Motions of the Spirit and what help is given to weaken the flesh 1. Checks of conscience however occasioned either by a lapse into some sin which is wont to scourage the soul with some remorse Matt. 29.4 saying that I have sinned in betraying innocent blood Conscience working after the fact or by the conviction of the word Acts 24.25 And as he reasoned of righteousness and temperance and judgment to come Felix trembled Do not smother these checks that breedeth Atheism and hardness of heart Suppose one dissolutely bent yet upon some loathsome concomitants which follow his riot and intemperance he beginneth to be troubled Gods Providence is to be observed as well as his own sin This is a kind of softning his heart if it revert to his old frame the man is the worse No Iron so hard as that which hath been often heated Water after it hath been heated by the fire congealeth the sooner after it is taken off If he doth not take notice of Gods warnings his soul is more unapt to be wrought to repentance yea God in justice may deprive him of those common helps Hos. 4.17 Let him alone or give him up to his own hearts counsels 'T is dangerous not to make use of those intervals of Reason and sober thoughts which arise in our minds 2. The motions of the Holy Spirit when he cometh to recover you from the flesh to God and you are troubled not only with remorse for actual and heinous sins but about your eternal estate and are haunted with thoughts of the other world and urged to resolve upon the heavenly life Surely when the waters are stirred we should put in for a cure John 5. when he draweth we should run Cant. 1.4 when he knocketh we should open Rev. 3 20. and not obstruct the work of godliness but seriously imploy our thoughts about it Acts 16.14 Whose heart the Lord opened that she attended unto the things that were spoken by Paul We should not rebel against the motions of the spirit lest we grieve our sanctifier and he forsake us because we forsook him first and so our hearts be hardned in a carnal course Briefly God doth all in our first conversion yet these three things lye
called life and well deserveth it This life is but a continued death it runneth from us as fast as it floweth to us and 't is burdened with a thousand miseries but that life which is the portion of the faithful 't is a good and happy life and 't is endless it hath a beginning but it hath no end One moment of Immortality is worth a full age of all the health and happiness that can be had upon Earth what will you call life The vegetative life or the life of a plant Alas if that may be called life 't is not an happy life for the plants have no sense of that kind of life they have The sensitive life or the life of the Beasts will you call that life They are indeed capable of pain and pleasure but this is beneath the dignity of man and those that affect this kind of happiness to injoy sensual pleasure without remorse degrade themselves from that dignity of nature wherein God hath placed them and make themselves but a wiser sort of beasts as they are able only to purvey for the flesh more than the bruits can Wherein then will you place Life Surely in reason mans Life is a kind of light given us John 1.4 In him was Life and the Life was the light of men Reason and understanding was mans perfection Well then this is the Life which we must enquire after Now when is this Life of light in its full perfection While the Soul dwelleth in flesh and looketh out by the senses to things near at hand the proper contentments of the body are the poor paltry vanities of this deceitful World Now this is not the life which we were made for but when it seeth God and injoyeth God in the highest manner that we are capable of our true life lyeth in the vision of God 1 Cor. 13.12 And Matth. 5.8 For he is only that universal and infinite object which can satiate the heart of man and our proper and peculiar Blessedness Whom have I in Heaven but thee Psa. 73.25 This is our full and continued Happiness Alas the present life hath more gall than honey its injoyments are low and base and short and fading and its troubles and miseries are many Gen. 49.9 Few and evil are the days and years of my pilgrimage But in the other World there is nothing but Glory and Blessedness A glorified Soul in a glorified Body doth for ever behold God and delight its self in God 2. The other notion is punishment the Word signifieth not only punishment but torment So we render it 1 John 4.18 Because fear hath torment Annihilation were a favour to the wicked they have a being but 't is a being under punishment and torment Divines usually distinguish of poena damni and poena sensus the loss and the pain both are included Matth. 25.41 in Christs sentence Depart and go into everlasting fire God doth not take away the being of a sinner but he taketh away the comfort of his being he is banished out of his sight for evermore and deprived of his favour and all the joys and blessedness which are bestowed on the Godly and that is enough to make him miserable 'T is true a wicked man now careth not for the light of Gods countenance because looking to visible things he hath no sound Faith of those things which are invisible but now he cometh to understand the reality of what he hath lost and besides hath no natural comforts to divert his mind no Plays or Balls or Pleasures or Meat and Drink and company which now do draw off his heart from better things and solace him in the want of them Secondly the pain of sense that 's double the worm that never dyes and the fire that shall never be quenched Mark 9.44 The worm is the worm of Conscience reflecting upon his evil choice and past folly which hath brought him to this sad and doleful estate When he considereth for what base things he sold his birth-right Heb. 12.15 He parted with felicity and the Life to come this will be a continual torment and vexation to them And being under despair of ever coming out of this Condition his torment is the more increased If there were no more than this Conscience reflecting upon the sense of his loss with the cause and consequents of it surely this will fill him with anguish and the Body united to such a miserable self vexing and self-tormenting Soul can have no rest Secondly besides this there is the fire that shall never be quenched which is the wrath which bringeth on unspeakable torments on the Body For Wo Wrath Tribulation and Anguish is the Portion of every Soul that doth evil Rom. 2.9 10. What kind of punishments they are we know not but such as are grievous and come not only from the reflection of their own Consciences but the Power of God Rom. 9.22 God will shew his Wrath and make his Power known 4. Eternity is affixed to both Everlasting Punishment and Eternal Life 1. The joys of the Blessed are Everlasting There shall never be change of and intermission in their Happiness but after Millions and Millions of Imaginary years they are to continue in this Life as if it were the first moment Paul telleth you 1 Thes. 4.17 That we shall for ever be with the Lord. And what can we desire more in this Life if we had the confluence of all manner of comforts yet the fear of losing them is some infringement of our Happiness But there whatever Glory we partake of we shall never lose it it will be thy Crown for ever thy Kingdom for ever thy Glory for ever thy God and thy Christ for ever Oh why do we no more think of this This Life that scarce deserveth the name of a Life yet we would fain continue it though in pain and misery Skin for skin all that a man hath would he give for his Life Oh then how welcome should Eternal Life be which compared with this Life is like the Ocean to a drop When we lay both of these lives together this fading moment and that enduring Eternity how much more valuable doth the one appear than the other Our sorrows will soon end but these joys when they once begin will never end 2 Cor. 4.17 This light affliction which is but for a moment worketh for us a far more exceeding and Eternal weight of Glory Cannot we suffer with him for one hour deny our selves a little contentment in the World Shall we begrudge the labours of a few duties when assoon as the vail and curtain of the flesh is drawn we shall enter into Eternal Life and Joy 2. The Punishment is Everlasting The wicked are everlastingly deprived of the favour of God and of the light of his Countenance When Absolom could not see his Fathers Face kill me saith he rather than let it be always thus 2 Sam. 4 32. The wicked are never more to be admitted into
quick and the dead to him gave all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And Acts 17.3 He Commandeth all men to repent because he hath appointed a day wherein he will judge the World in righteousness by that man whom he hath ordained And Acts 3.19 20 21. Repent therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you whom the Heavens must receive until the times of restitution of all things Why doth the Scripture suggest this Meditation Partly because our pardon is not compleat till that day now we have it under his hand in the Word under his seal by the Spirit then from his Mouth And Partly because of the strictness of that day Now to consider that our case must be reviewed that by our works and words we must be justified or condemned Matth. 12.36 37. Surely we should make our peace and be more watchful and serious for the future And partly considering who is Judge 't is a strong Motive to press us to receive his Person embrace his Doctrine and to put our selves under the Conduct of his Spirit and depending upon the merit of his Sacrifice to use the Appointed Means in order to our full recovery and return to God The Third working Consideration is Conscience which anticipateth the Judgment and taketh God's part within us rebuking us for sin A secret Spy that is in our bosoms which handleth us as we handle it Rom. 2.14 15. Before the Action Conscience sheweth us what is to be done in the Act it correcteth after alloweth or disalloweth As a man acts so he is a Party as he censureth the Action so a Judge After the Act the force of Conscience is most usually seen more than before the Fact or in the Fact because before or in the Action the Judgment of Reason is not so clear and strong the Affections raising Mists and Clouds to darken the Mind and trouble iâ— and draw it on their side by their pleasing violence but after the Action the violence of these things ceaseth and is by little and it â—e allayed Guilt flusheth in the face of Conscience Judas Mat 27.4 said I have siâ—ned in bâ—traying Innocent blood Reason hath the greater force doth more affect thâ— mind with grief and fear When a man hath sinned against his Conscience when the act is over and the affection satisfied and giveth place to reason that was before conâ—temned when it recovereth the Throne it striketh through the heart of man with a sharp reproof for obeying appetite before its self bringeth in rerrour and contest unto the mind and the soul â—its uneasie Now then because of this Conscience of sin let us sue out our pardon and discharge Conscience may be choaked and smothered but the flame will break forth again it is not quietly settled but by Reconciliation with Jesus Christ they shun it all that they can but cannot get rid of it John 3.20 For if our hearts condemn us c. There is an hidden fear in the heart of man not always felt but soon awakened usually it speaketh out mens condition to them when their hearts are unfound with God Job 27.6 My heart shall not reproach me all my days The heart hath a reproaching condemning power against a man when he goeth wrong None of us but feel these heart-smitings and checks therefore we should consider of them Now these should be noted partly because to smother and stifle checks of Conscience produceth hardness of heart if not downright Atheism And partly because Conscience if it speaketh not it writeth and where 't is not a Witness 't is a Register And partly because 't is God's Deputy 1 John 3.20 21. And partly because Heaven and Hell is often begun in Conscience Heaven in our Peace and Joy which is unspeakable and glorious 1 Pet. 1.8 and 2 Cor. 1.12 This is our rejoycing the Testimony of our Conscience Sometimes Hell in our grief and fears as appeareth in Judas Matth. 27.4 5. I have sinned in betraying Innocent Blood and he went forth and hanged himself A good Conscience is sweet company as a bad is a great wound and burden Well then be settled upon sound terms if you will not have your Consciences upbraid you Thus to the sleepy sinner 2. To the broken hearted I shall speak of God's readiness to pardon and to forgive 'T is his Name Neh. 9.17 But thou art a God ready to pardon 'T is his Glory Exod. 33.18 compared with Exod. 34.7 'T is his Delight Micah 7.18 The case of any sinner is not desperate a Pardon may be had Isa. 55.7 8. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon For my thoughts are not as your thoughts nor my ways as your ways saith the Lord. A sensible sinner his condition is hopeful Matth. 9.13 with 28. Christ came not to call the righteous but sinners to repentance And Come unto me all you that are weary and heavy laden and I will give you rest To a repenting sinner it is conditionally certain 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive us our sins To those who seriously address themselves to this work God sometimes vouchsafeth notable Experiences Psal. 32.5 To those who have verified the sincerity of their Faith and Repentance 't is actually certain evident and comfortable Prov. 28.13 He that confesseth and forsaketh his sins shall have mercy If they fulfil their Covenant Consent confess sin so as to hate it and leave it 't is certain to them in Foro Caeli and in Foro Conscientiae and the more they come to God by Christ and acquaint themselves with him it groweth more firm Job 22.1 For I know that my Redeemer liveth And Rom. 5.1 Being justified by Faith we have peace with God Then their Reconciliation is secured to them by renewed Evidences and Assurances habitual and familiar converse with him as one friend doth with another maketh it grow up into an holy security and peace For the good and advantage of waiting upon God is better discerned when men have persevered in it than when they first begun 3. The excellency of the priviledge let me speak to the actually pardoned to admire the priviledge and get their hearts more affected with it 1. In the general This way of reconciling us by Christ that our trespasses may not be imputed to us was the product of Gods Eternal Wisdom and Goodness As when there was a search for wisdom the depth saith 't is not in me the sea saith it is not with me Job 28.14 So when there is an enquiry for a satisfactory way of reconciling the Creatures to God so