======================================================================== WRITINGS OF WILLIAM BATES by William Bates ======================================================================== A collection of theological writings, sermons, and essays by William Bates, compiled for study and devotional reading. Chapters: 49 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 0.00. Bates, William - Library 2. 0A.00. The Four Last Things 3. 0A.01. 1 Death 4. 0A.02. Chapter I. 5. 0A.03. Chapter II. 6. 0A.04. Chapter III. 7. 0A.05. Chapter IV. 8. 0A.06. Chapter V. 9. 0A.07. Chapter VI. 10. 0A.08. Chapter VII. 11. 0A.09. Chapter VIII. 12. 0A.10. 2 Judgment 13. 0A.11. Chapter I. 14. 0A.12. Chapter II. 15. 0A.13. Chapter III. 16. 0A.14. Chapter IV. 17. 0A.15. Chapter V. 18. 0A.16. Chapter VI. 19. 0A.17. 3 Heaven 20. 0A.18. Chapter I. 21. 0A.19. Chapter II. 22. 0A.20. Chapter III. 23. 0A.21. Chapter IV. 24. 0A.22. Chapter V. 25. 0A.23. Chapter VI. 26. 0A.24. Chapter VII. 27. 0A.25. Chapter VIII. 28. 0A.26. Chapter IX. 29. 0A.27. Chapter X. 30. 0A.28. Chapter 11. 31. 0A.29. Chapter 12. 32. 0A.30. Chapter 13. 33. 0A.31. Chapter 14. 34. 0A.32. 4 Hell 35. 0A.33. Chapter I. 36. 0A.34. Chapter II. 37. 1.01 The Great Duty of Resignation 38. 1.02 Preface 39. 1.03 Arguments to Convinve Us 40. 1.04 Motives to Convince Us 41. 1.05 Directions How To Perform This Duty 42. 2.00 The Sure Trial of Uprightness 43. 2.00p Preface 44. 2.01 The Sure Trial of Uprightness contd 45. 2.02 The Application 46. 2.02 The Application contd 47. 2.1 The Sure Trial of Uprightness 48. S. SERMON ON 1Jn_5:2 49. S. Sermons on the Forgiveness of Sins ======================================================================== CHAPTER 1: 0.00. BATES, WILLIAM - LIBRARY ======================================================================== Bates, William - Library Bates, William - The Great Duty of Resignation Bates, William - The Sure Trial of Uprightness S. Sermon on 1 Jn 5:2 S. Sermons on the Forgiveness of Sins ======================================================================== CHAPTER 2: 0A.00. THE FOUR LAST THINGS ======================================================================== 00 The Four Last Things The Four Last Things Death, Judgment, Heaven and Hell William Bates, 1691 1. ON DEATH I. Proofs of Christ’s deity. How the devil is said to have the power of death. An account of death’s entrance into the world. II. What the fear of death includes. The passion of fear in general. The special causes that make death so fearful. The bondage of men from the fear of death. Reasons why men do not always feel this fear. III. How the death of Christ frees us from the tormenting fear of death. It redeems us from the curse, makes death a blessed advantage, frees the saints from afflictions, and obtains for them the highest positive good. IV. Why believers are subject to death since the sting of it is taken away. They die that sinful frailties may be abolished, that their graces may be exercised, and because the natural body is incapable of a celestial divine life. Their resurrection is delayed until the coming of Christ. Proofs of the certainty of their resurrection. V. The qualifications of those who have a right to this privilege. Union with Christ is absolutely requisite. The Spirit is the bond of this union. He illuminates the understanding, inspires love to God, and communicates power to do the divine will. VI. Application of the subject. How great are our obligations to the Redeemer. It should be our great business to overcome the fear of death. Necessity of reconciliation with God. The danger of delaying repentance. VII. Application continued. The desperate hazard of trusting to sick-bed and death-bed repentances. Such instances very few, and extremely uncertain. VIII. Application concluded. Rules how death may be rendered comfortable. The duties of dying saints. 2. ON ETERNAL JUDGMENT I. The coherence of the text. Divine prerogative to judge the world. Qualifications of Christ for that office. Why the day of Judgment is called the great day. II. The equity of the divine law which will be the rule of judgment. III. The wisdom and justice of God in ordaining eternal death to be the punishment of sin. IV. The evidence of facts produced as the reason of judgment. The books will be opened, divine omniscience will give evidence, conscience will bear testimony, and numerous witnesses will appear. The impartiality of the sentence. V. Application of the subject. The certainty of a future judgment. It is a vindication of the proceedings of providence, a comfort to the saints under persecution, a restraint from secret sins, a remedy for sensual temptations, and a motive of terror to the wicked. VI. Application concluded. Preparatives for the last judgment. Faith in Christ. Sincere obedience. Self-examination. Improvement of talents. Zeal for the cause of Christ. Love to the saints. 3. ON HEAVEN I. The divine presence is the felicity of the saints. The glory of the place described. The happiness of Heaven illustrated by sensible representations. II. In Heaven there is an exemption from all evils, and the enjoyment of all blessings. III. The vision of God in Heaven. His works and word, his decrees and counsels will be revealed to the blessed. IV. Effects of the vision of God. A glorious likeness. Humble veneration of His excellencies. Ardent love to Him. V. Union with God and its effects. Perfect knowledge. Pure love. Supreme joy. VI. Communion with saints and angels. The felicity of Heaven is everlasting. VII. The felicity of Heaven is not diminished by number of its possessor. If continues forever. The application. The woeful folly of sinners in refusing this happiness. It originates in the mercy of God, and is obtained obedience of Christ. VIII. The qualifications of those who shall obtain Heaven. The nature and necessity of regeneration, and sanctification. IX. The necessity of faith in Christ. We must choose Heaven as our supreme happiness. This choice must be sincere. X. Our choice of Heaven must be lasting. The properties of saving perseverance. XI. Directions how to fix our choice aright upon the felicity of Heaven. XII. On the steadfast belief, and serious consideration of eternal realities. XIII. Objects which give vigor to the serious consideration of the soul, and determine it to choose Heaven. XIV. Additional motives to encourage us to seek the kingdom of Heaven. 4. ON HELL I. Exposition of the text. The dreadful nature of future punishment. II. The eternal duration of future punishment. III. Practical inferences. The mercy of God in salvation. The depravity of sinners. The wages of sin. Our infinite obligations to Jesus Christ. To the Right Honorable Rachel Lady Russell Madam, Of all affairs for the compassing whereof men are so diligent and solicitous, there is none of that absolute necessity, and high importance, as the preparation for death and judgment, and the immediate consequence of them, Heaven and Hell, to obtain the one, and escape the other. This requires the whole man in his best vigor, and should be the work of the day, but it is usually delayed until the melancholy evening of old age, or the twilight of death. The trifles of this world divert them from that main business, to which all other things should be subordinate. It equally deserves wonder and compassion, that death which is so constantly in men’s view, should be so seldom the matter of their application, when all are of the same fragile glass, made of the same frail natural principles; and no argument is more frequently and pathetically urged upon them. It is not strange that deep truths, which by the strength and exercise of the mind are drawn like gold out of the mines, have no efficacy upon those that are not capable of understanding them. But the doctrines of death and judgment, Heaven and Hell, are plain truths, by natural, moral, and divine evidence known to all. Yet they no more affect men, than a paradox of incredible novelty. If the doctrine of eternal judgment were but a probable opinion, controverted with equal arguments—yet it is a matter of such vast concernment, that reason requires all our possible diligence to avoid an eternal evil, that may be the loss of celestial glory, and the torments of Hell. But since it is an infallible truth, as certain as the word of God, it is a miracle to astonish Heaven and earth, that men live as carelessly as if they should never die, and die as securely as if they should not live in the next state, to receive the just punishment of their sins. They are fearless while death is far off in their thoughts; and when age has snowed upon their heads, that no marks of decaying nature should appear, make their own winter to flourish with another’s spring. But it is in vain, far death knows them under their disguise, and will not stay beyond the appointed time. And in that decisive hour, infidelity or presumption hardens men to pass as quietly and boldly, in appearance, into the eternal world, as sincere faith, and a regular lively hope in the promises of the gospel. But as deceitful medicine stops the fit for the present, that will return more violently and fatally afterwards—so a counterfeit short peace transmits them to everlasting sorrows. The design of the following discourse is . . . to awaken men, that they may be wise and consider their latter end; to secure an interest in our Redeemer, who has disarmed death of its sting, and made that enemy our friend; and to practice dying every day, by withdrawing their hearts from the vanities of this transient world that have such a pernicious influence to excite the carnal appetites, and stupefy the conscience, which are the true causes of their sin and misery. And what can be more powerful to render them temperate and sober in the use of present things, vigilant and serious in their preparations for their great and final change—than the remembrance that death is immediately attended with judgment, and judgment with blessedness or misery forever? I know this argument is naturally displeasing, but the usefulness should recommend it to our most solemn and composed thoughts before all the vain entertainments of the imagination and sensual affections. As herbs of medicinal virtue, that are not pleasing to the sight or smell—yet are valued by the skillful as treasures of health; and preferred before the fairest flowers that are perfumed and painted by nature, so as to excel the richest luster of Solomon’s glory. The body is in a continual consumption, and no are can long preserve it; but while the outward man is irrecoverably declining and wasting, if the inward man is ascending and renewing to perfection, the advantage is incomparable. O how comfortable is it to a holy believer in the parting hour, to commit his spirit into the hands of his heavenly Father! (for thus he is authorized and encouraged by our Savior’s example) and "lay down the flesh to rest in hope." For Christ is the guardian of the grave, "has the keys of death", and will revive the bodies of his saints incorruptible and immortal, the copies of his own glorious body. The immediate recompenses of eternal judgment, Heaven and Hell, are worthy of our most attentive and applicative thoughts, that we obtain the one, and escape the other. Heaven is the true happiness of the reasonable creature, and is the first and last in the order of things desirable; the first for its attractive excellence, the last in its consummate fruition. This may be certainly and perpetually enjoyed by all who sincerely and diligently seek it. If in the very different states of life here, there were any incapable of eternal life, or that have another object for their last end, there might be some reason why they should be coldly affected towards celestial happiness, and to justify their sole pretensions to the things of time, wherein their interests are confined; but the offer of Heaven regards all who upon God’s terms will accept of it. The most sensible inequality, that riches, dignity, or any temporal accident makes between men here, is so true a nothing in comparison of eternal glory, that it makes no difference of one from another as to the obtaining it. For this reason it most nearly concerns every person, "first to seek the kingdom of Heaven, and the righteousness thereof," as the only way to ascend to it. The serious consideration of the everlasting Hell prepared for unconverted sinners, is most necessary and useful, though carnal men are extremely averse from thinking on that terrible object. For this is the first motive that turns men from sin to holiness. The joys of Heaven being spiritual and divine, have no attractive influence upon the carnal affections, would never convert and reform any; but the torment of fire being most evident and vehement to sense, is strongly represented by the imagination and moves the affections. How many by solemn and believing thoughts of the unquenchable fire, have felt the miracle upon the three children in the furnace renewed in themselves, their strong cords, the obstinate habits of sin, burnt asunder, and their powers restored to the freedom of duty, the blessed liberty of obedience? In this respect the "fear of the Lord is the beginning of wisdom," that directs us in the way to blessedness. Madam, I shall not attempt the celebrating your Ladyship’s virtues, that render you a bright ornament of your gender, and more truly honorable than your noble descent and alliance; but direct my best desires to God, that your family may be a singular and eminent example of the divine favor; that the fading gloss of this world may not deceive you, but "your heart may be above, where your treasure is;" that you may live to God, and your soul for Heaven and eternity. I am, Your Honor’s very humble and faithful Servant, ======================================================================== CHAPTER 3: 0A.01. 1 DEATH ======================================================================== 1 Death Section 1. ON DEATH "And deliver them, who through fear of death were all their lifetime subject to bondage." Heb 2:15 ======================================================================== CHAPTER 4: 0A.02. CHAPTER I. ======================================================================== Chapter I. Proofs of Christ’s Deity The coherence of the text opened; wherein the proofs of the eternal Deity of Christ are clearly alleged from Scripture. An account given of the reasons of his incarnation. In what respects the devil is said to have the power of death. The death of Christ frees his people from the tormenting fear of death. An account of death’s entrance into the world, in a three-fold respect. In the first chapter of this epistle to the Hebrews, the proofs of the eternal Deity of Christ are produced with that evidence of Scripture-light, that only a veiled heart, obstinate infidelity can resist. The medium which the inspired penman makes use of, is the comparing him with the angels, the most noble flower of the creation, and showing that he is infinitely dignified above them. This he does by a strong connection of arguments; first, by his title that is divinely high and peculiar to himself. He is declared by the testimony of the eternal Father to "be his Son," verses 4, 5, in the most proper and sublime sense, "begotten of him," and therefore having the same essential perfections of the Godhead in their uncreated glory. But the angels are not dignified with this name in any places of Scripture, where the excellency of the angels is in the fullest terms expressed. And that this name is taken from his nature, is clearly proved; because adoration is due to him upon this account, even from the angels of the highest order. "When he brings in the first begotten into the world, he says: Let all the angels of God worship him." Verse 6. Divine worship is a prerogative inseparably annexed to the Deity, both upon the account of the supreme excellencies of the nature of God, and his relation to angels and men as Creator and Preserver, the fountain of their being and happiness. This, without the most open defiance of his authority, cannot be given to a mere creature; and by the command of God himself is to be performed as a respect due to the filial Godhead. Deu 6:13; Deu 10:20. The argument proceeds from the name to the offices. "Of the angels he says, who makes his angels spirits, and his ministers a flame of fire." verse 7. They are the prime instruments of his providence, most zealous and active to accomplish his pleasure. But the Son is God, not by analogy and deputation, as princes are, nor with a limitation and diminution, as Moses was made "a god to Pharaoh," but absolutely and really as subsisting in the divine nature; and consequently he is the Supreme King, and to him the ensigns of divinely royal majesty are ascribed, "but unto the Son he says, your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom." Verse 8. Whereas the scepters of earthly kings are often unrighteously managed, and their thrones ruinously fall. There is a further confirmation from his works, that are divinely great and glorious, wherein no creature has any share of efficiency. The making of the world is ascribed to him, "You, O Lord, in the beginning have laid the foundation of the earth, and the heavens are the works of your hands." Verse 10. The divine attributes, the peculiar character of the Deity, belong to him—eternity and immutability. The most solid parts of the visible creation "shall perish and be changed; but you remain, and are the same". His life is an entire, uniform, unchangeable perfection. His glory and felicity are in the same invariable tenor forever possessed by him. Lastly, the Son sits in that quality "at the right hand of the Father," verse 13; in the society of empire, as equal to him in power and honor, commanding all in the visible and invisible world, most easily and irresistibly, though gradually, subduing his enemies to a consummate victory. But the angels, so numerous and powerful, "are ministering spirits," verse 14, employed for the defense and benefit of the church. From this summary account we may understand how firmly the divinity of Christ is established in the Scripture. For those passages of the prophets that speak of the God of Israel as Creator, and the sole object of adoration, are directly referred to Jesus Christ. And the name Jehovah, Psa 97:9, the majesty of which consists in its being incommunicable, is attributed to him. This is the foundation upon which the whole fabric of the gospel is built. The office of Mediator in the prophetic, priestly, and regal administration, is necessarily joined with the divinity of his person. And the revelation of it from Heaven, is as clear as the sun is visible in the firmament. All the difficulties in our conceiving this great mystery of godliness, are but like the shadows that attend the light. And all the heretical subtleties to pervert the sense of such plain and positive texts, are as impertinent as impious. This being established, the apostle proceeds to give an account of the Son’s assuming the human nature, and submitting to sufferings and death. This is a divine secret so miraculously strange, that the contrivance was without the compass of the angelic minds, and the discovery of it is only by supernatural revelation; but when revealed, the account of it is so open and consentaneous to reason, as being the most congruous means for the illustration of God’s glory in the saving lost men, that the human mind, if not deeply corrupted with the tincture of prejudice, must consent to it, "as worthy of all acceptance." The substance of his reasoning is this; that it was the product of the most wise, merciful, and righteous counsel of God, that the Savior of men should have communion with them in their nature, that he might have a right to redeem them by his alliance and proximity; for "he who sanctifies, and those who are sanctified, are all one," chapter 2:11, and that he might undergo sufferings, even to death, for the price of their redemption, and the remedy of their infirmities. "Forasmuch as the children are partakers of flesh and blood, he also likewise took part of the same, that through death he might destroy him that had the power of death, that is the devil; and deliver them who through fear of death, were all their lives subject to bondage." The devil is said to have the power of death: 1. Because he induces men to commit sin, that meritoriously renders them liable to death. He tempted the first man effectually, "and was a murderer from the beginning." 2. In that he inspires them with furious thoughts, and inflames their passions, from whence proceed strifes and wars, that efficiently cause death. He is supreme in all the arts of mischief, and always intent upon evil. It is by his instigation that men become like raging beasts, animated and bent on mutual slaughter. 3. Because he is many times the executioner of God’s wrath, and inflicts death upon rebellious and incorrigible sinners. It is recorded by the psalmist, that "God cast upon the Egyptians the fierceness of his anger, wrath, indignation, and trouble, by sending evil angels," Psa 78:49; those princes of the air, the instruments of the thunder, and fiery storm of hail that destroyed them. 4. Because he makes death more formidable to sinners, by heightening their guilty fears of God’s tribunal. The false spirit tempts men to sin by many blandishments, but afterward he is a severe accuser of them to God, and to themselves, 5. Lastly, This title may signify his tormenting sinners with unrelenting cruelty in Hell, which is the second death. Now these evils being the penal consequence of sin, our Savior by his death appeased the injured justice of God, and thereby destroyed the cruel tyranny of the devil. As the Lamb of God, in the notion of a sacrifice, he overcomes our spiritual enemies. Sin, Satan and death, lie vanquished at the foot of his cross. Besides, our Savior having felt such sorrows and infirmities as are usual to his people, by that correspondence and resemblance between them, is compassionately inclined to relieve them. I shall now insist upon the blessed privilege of believers set down in the text, namely, That Jesus Christ by his death frees his people from the servile tormenting fear of death. In prosecuting the point, I shall: 1. Consider the account the Scripture gives of death’s entrance into the world. 2. Show what the fear of death includes, and the bondage consequent to it. 3. How the death of Christ frees us from the thraldom of that fear. 4. Who are partakers of this blessed privilege. And then apply it. I. The Scripture gives an account of death’s entrance into the world, in a threefold respect. 1. As the desert of sin. 2. As the effect of the divine decree. 3. As the sentence of the law. 1. As the desert of sin. The first design of the Creator was his own glory in conjunction with the happiness of man. He was made accordingly holy in perfection, placed in paradise, and his state contained all the ingredients of felicity proper to his nature. He was capable of dying, as sad experience proves; yet no accident from without, no distemper from within had impaired his vigor, and made him actually subject to death, without sin. While innocent he was immortal, not from everlasting principles of nature, but by divine preservation, of which the tree of life was the ordained means and sacramental pledge. For God unchangeably loves his own image; and though by his sovereignty and absolute power he may remove the being he gives—yet his goodness and covenant were a sacred assurance that man’s happy life should run parallel with his perseverance in his duty. This immortality was not the singular privilege of Adam’s person, but had been the inheritance of all his progeny. But he soon revolting from his just obedience, of immortal became mortal, and according to the original establishment of propagation, transmitted his nature with the guilt and poison of sin to all his posterity. "Thus by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned" Rom 5:12. As his obedience would have been rewarded, so his rebellion is punished in all who naturally descend from him. From hence it is, that so numerous a part of mankind are cut off before the commission of actual sin. Death enters into the forge of life, and destroys the babe that newly began to live. And what is more righteous than that man when he disobeyed the Author of life, should forfeit his life and blessedness? The soul voluntarily lost the spiritual life by forsaking God, therefore unwillingly loses the natural life by expulsion from the body. The apostle says, "the wages of sin is death," Rom 6:23; not only that of the body, but the death of the soul, which is a dreadful concomitant of it. And from hence we may discover the false philosophy of the wisest heathens in their opinion of death. They judged it to be the primary necessity and condition of nature, fixed by irresistible fate; and not understanding the true and just reason of its coming into the world, they could not apply a sufficient remedy against its evil. 2. As the effect of the divine decree respecting sin. This is discovered by revelation in the word of God, and by the real execution of it. "It is appointed to men once to die" Heb 9:27. This decree is universal and unrepeatable. "One generation passes away, and another generation comes:" Ecc 1:4; like the ebbing and flowing of the sea in its stated periods. Nothing can interrupt or frustrate this appointment. There are divers conditions of men, and various ways of living in the world; some are high in dignity, others are level with the earth; some walk in a carpet-way, smooth and easy, others in a thorny and troublesome path; some walk on the golden sands, others on the mire; but the same uncontrollable necessity of dying involves all. And whatever the way is, whether pleasant or doleful—yet every one passes in it with equal steps, measured by the same invariable spaces of hours and days, and arrives at the same common end of life—death. Those who are regarded as visible deities among men, who can by their breath raise the low, and depress the lofty, who have the lives of millions in their power; yet when the ordained time is come—as they cannot bribe the accusing conscience for a minute’s silence, so neither delay death. "I have said you are gods, but you shall die like men." 3. Death is to be considered as the sentence of the law. The reasonable creature was made under a law, the rule of his actions. The moral law directed him how to continue in his holy and blessed state; to which was annexed the precept of not eating of the tree of knowledge of good and evil, only as a mark of his subjection, and for the trial of his obedience. This precept had an infallible sanction by the Most high Lawgiver, "In the day you eat thereof, you shall die the death". Gen 2:17. Man did not keep this command of so easy observation, and justly incurred its doom. As sin is the violation of the law, so death is the violation of the sinner in his nature and felicity retorted from the law. The deaths of men are very different in their kinds; and are comprised in the words of David concerning Saul, "the Lord shall smite him, or his day shall come to die, or he shall descend into the battle, and perish." 1Sa 26:10. Sometimes they are cut off by the immediate flaming hand of God, for the more exemplary revenge of sin, sometimes by surprising accidents; sometimes by bloody contentions; sometimes by consuming diseases. But though death be not uniform—yet it is always the execution of the law upon offenders. As of those who are condemned by human justice, some suffer a more easy and honorable death, others a more disgraceful and torturing death; some are beheaded, others are crucified—yet all die as malefactors. Thus some die a natural death, others a violent death; some by a gentle preparing sickness without distress, others die upon the rack by sharp pains; some die attended with their friends, and all supplies to sweeten their passage, others die forsaken of all comforters -yet death is the same sentence of the law upon all men. And this, if duly considered, makes it terrible in whatever shape it appears. ======================================================================== CHAPTER 5: 0A.03. CHAPTER II. ======================================================================== Chapter II. What the Fear of Death Includes. The passion of fear in general considered. The special causes that make death so fearful. It is an evil universally known. It is certainly future. The bondage of men from the fear of death. The reasons why men are not always under the actual fear of death. The next thing to be considered is, what the fear of death includes, and the bondage that is consequent to it. This I shall explain and amplify, by considering four things: 1. The nature of fear in general, as applicable to the present subject. 2. The particular causes that render death so fearful. 3. The degree of this fear expressed by bondage. 4. How it comes to pass that men are not always under the actual fear of death, but subject to the revolutions of it all their lives. 1. I will consider the nature of fear in general, as applicable to the present subject. Fear is a passion implanted in nature, that causes a flight from an approaching evil. Three things are requisite to qualify the object, and make it fearful: (1.) The evil must be apprehended. Knowledge, or at least suspicion, excites fear, by representing an evil that is lively to seize upon us. Until the mind discerns the danger, the passions are unmoved; and imaginary evils by the mere apprehension, are as strongly feared as real evils. (2.) The evil must be future. For the naked theory of the most pernicious evil does not wound the soul, but the apprehension of falling under it. If reason can open an expedient to prevent an evil, this passion is quiet. And fear precisely regards its object as to come. Present evils induce grief and sorrow; past evils by reflection affect with joy, and give a quicker relish to present felicity. Approaching evils alarm us with fear. (3.) The evil must be apprehended as prevalent to make it fearful. For if by comparison we find our strength superior, we either neglect the evil for its levity, or determine to encounter it; and resistance is the proper effect of anger, not of fear. But when an impendent evil is too hard for us, the soul shrinks and recoils from it. Now all these qualifications that make an object fearful, concur in death. 1st. It is an evil universally known. The frequent funerals are a real demonstration that speaks sensibly to our eyes, that death reigns in the world. On every side death is in our view, and the shadow of it darkens our brightest days. 2dly. It is certainly future. All the wretched accidents of this life, such as concern us in our persons, relations, estates and interests; a thousand disasters that a jealous fear and active imagination will extend and amplify; as they may, so they may not happen to us. And from this mixture of contrary possibilities, from the uncertainty of events, hope, that is an insinuating passion, mixes with fear, and derives comfort. For as sometimes a sudden evil surprises, not forethought of; so, often the evil that was sadly expected, never comes to pass. "But what man is he who lives, and shall not see death?" Psa 89:4. Who is so vain as to please himself with an imagination of immortality here? Though men are distinguished in the conditions of living—yet all are equal in the necessity of dying. Human greatness in every kind, nobility, riches, empire cannot protect from the sudden and sovereign hand of death which overthrows all. The most conspicuous difference in this world is between the victorious, and the vanquished prostrate at their feet; but death makes them all equal. Then the wretched captive shall upbraid the proud conqueror, "Have you become weak as me? Have you become like us?" The expressions of Scripture concerning the frailty of man are often literally and precisely verified, "Man is like the grass, in the morning it flourishes and grows up, in the evening it is cut down and withers." 3dly. Death is an actual and unconquerable evil; hence the proverbial expression, "strong as death that subdues all, cruel as the grave that spares none." It is in vain to struggle with the pangs of death. No remedies in nature, no compositions of art, no influence of the stars, no power of angels—can support the dying body, or retain the flitting soul. "There is no man has power over the spirit to retain the spirit; neither has he power in the day of death; and there is no discharge in that war." Ecc 8:8. The body sinks in the conflict, and "Death feeds on its prostrate prey in the grave." 2. I shall consider more particularly, the causes that render death so fearful to men: 1. In the apprehension of nature. 2. In the apprehension of conscience. 1. In the apprehension of NATURE, death has this name engraved in its forehead—the supreme of terrible things, upon several accounts: (1.) Because usually sickness and pains languishing and tormenting, make the first changes in the body, and the natural death is violent. This Hezekiah complained of with a mournful accent, "My life has been blown away like a shepherd’s tent in a storm. It has been cut short, as when a weaver cuts cloth from a loom. Suddenly, my life was over. I waited patiently all night, but I was torn apart as though by lions. Suddenly, my life was over." Isa 38:12-13 A troop of diseases are the forerunners of this "King of terrors." There is sometimes a very fierce encounter, that nature feels its cruel defeat before it yields to this enemy. As a ship that is tossed by a mighty tempest, and by the concussion of the winds and waves loses its rudder and masts, takes in water in every part, and gradually sinks into the ocean; so in the shipwreck of nature, the body is so shaken and weakened by the violence of a disease, that the senses, the animal and vital operations decline, and at last are extinguished in death. (2.) Death considered in the strictest propriety, as destructive of the natural being, which is our first and most valuable good in the order of nature—is the just object of fear. The union between soul and body is very intimate and dear, and like David arid Jonathan they part unwillingly. Nature has a share in the best men, and works as nature. Paul declares, "we would not be unclothed," not finally put off the body, but have it glorified in conjunction with the soul. Our blessed Savior, without the least impeachment of the rectitude and perfection of his nature, expressed an averseness from death, and with submission to the divine will, desired a freedom from it. His affections were holy and human, and moved according to the quality of their objects. (3.) The natural consequents of death render it fearful. Life is the foundation of all natural enjoyments; and the loss of it induces the loss of all forever. It is from hence that such evils as are consistent with life, and deprive us only of some particular contentment and pleasure—are willingly chosen rather than death. The forfeiture of estate, the degrading from honor, the confinement to a perpetual prison, the banishing from our native country—are less penalties than death. There is a natural love of society in man, and death removes from all society. The grave is a frightful solitude. There is no conversation in the territories of darkness. This also Hezekiah in his apprehensions of death speaks of with tears, "I shall see man no more in the land of the living." Isa 38:11. As in the night the world is a universal grave, all things are in a dead silence—palaces, court of justice, temples, theaters, schools, and all places of public conversation are shut up; the noise and rumor that keeps men in continual observation and action ceases. Thus when the sun of this present life is set, all the affairs and business, all the vain joys of company, feasting, dancing, music, gaming, cease! Every one among the dead is confined to his sealed obscure cell, and is alone an entertainment for the worms! The psalmist says of princes, "Their breath goes forth, they return to the earth, in that very day their thoughts." Their glorious encompassing thoughts, "perish." This the historian observes was verified in Julius Cesar; after his assuming the imperial dignity, he thought to reduce the numerous laws of the Romans into a few volumes, comprising the substance and reason of them all; to enrich and adorn the city of Rome, as was befitting the regent of the world; to epitomize the works of the most learned Grecians and Romans for the public benefit. And while he was designing and pursuing these, and other vast and noble things, death surprised him, and broke off all his enterprises! At the terrible gate that opens into eternity, men are stripped of all their honors and treasures, "and as naked as they come into the world, go out of it." "Do not be dismayed when the wicked grow rich and their homes become ever more splendid. For when they die, they take nothing with them. Their wealth will not follow them into the grave. In this life they consider themselves fortunate and are applauded for their success. But they will die like all before them and never again see the light of day. People who boast of their wealth don’t understand; they will die, just like animals." Psa 49:16-20 Death equally vilifies, makes loathsome and ghastly the bodies of men, and reduces them to sordid dust. In the grave, the dust of one is as equally worthless as of another. Civil distinctions are limited to the present time. The prodigious statue in Nebuchadnezzar’s vision, Dan 2:32-35. while it was upright, the parts were really and visibly distinct, "The head was of fine gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. But when the stone cut out without hands, smote the image upon the feet, then were the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff the wind carries away." Who can distinguish between royal dust taken out of magnificent tombs—and plebeian dust from common graves? Who can know who were rich and who were poor, who had power and command, who were vassals, who were remarkable by fame, who by infamy? "They shall not say this is Jezebel," 2Ki 9:37. They shall not know this was the daughter and wife of a king. The king of Babylon, styled Lucifer the bright star of the morning, who possessed the first empire in the world, was degraded by death, humbled to the grave, and exchanged all his glorious state for worms and putrefaction! "The worm is spread under you, and the worms cover you." Isa 14:11. In short, death separates men from all their admired charming vanities. Now considering man merely in the order of nature, what reflection is more fearful and tormenting, than the necessity which cannot be overruled, of parting forever with all the delights of life? Those who have ascended to the throne, that are arrived at the height of temporal happiness—what a melancholy prospect is before them of death and the dark grave? When all things conspire to make men happy here, the sensitive faculties and their fruitions are ebbing and declining, until they sink into death—the whirlpool that will shortly swallow them up forever! This renders the thoughts of mortality so frightful, and checks the freest enjoyments of carnal pleasures! 2. Death is fearful in the apprehension of CONSCIENCE, as it is the most sensible mark of God’s wrath, which is heavier than death, and a summons to give an account of all things done in this life, to the Righteous Judge of the world. "It is appointed to all men once to die, and afterward the judgment." Heb 9:27. This penal fear is very wounding to the conscience. When the awakened sinner presently expects the citation to appear before the tribunal above, where no excuses, no supplications, no privileges avail—where the cause of eternal life or death must be decided, and the awards of justice be immediately executed. O the convulsions and agonies of conscience in that hour! when the diseased body cannot live, and the disconsolate soul dare not die—what anxieties surround it? This redoubles the terrors of death, that the body transmits to the soul that which was figured by it. O the dismal aspect of Death riding on a pale horse, with Hell the black attendant following. This fear surprised the sinners in Zion, "Who among us can dwell with devouring fire? Who among us can remain with everlasting burnings?" This made a heathen, the governor of a province, to tremble before a poor prisoner, "While Paul discoursed of righteousness, temperance, and judgment to come, Felix trembled." Acts 24:25. "It is a fearful thing to fall into the hands of the living God," who lives forever, and can punish forever. Heb 10:31. None are so powerful as God, and nothing is so fearful as the guilty conscience. 3. The degrees of this fear are expressed by bondage. Fear, when regular in its object and degree, is excellently useful; it is a wise counselor and faithful guardian, that plucks off the mask from our enemies, and keeps reason vigilant and active to prevent a threatening evil, or to sustain it in the best manner. It is observable in the brute creatures, that the weak and fearful are most subtle and ingenious to secure themselves, and supply the lack of strength with artifice. But when fear is inordinate, it is tyrannous master which vexes the weary soul, and hinders its free and noble operations. Caesar chose rather to be exposed to sudden death, than to be continually harassed with fear how to avoid it. The Greek word implies the binding of the spirit, that causes an inward slavery. And in the apostle’s writing "the spirit of fear" and "the spirit of bondage," Rom 8:15, 2Ti 1:7; are equivalent. Ishbosheth, when Abner provoked by the charge about Saul’s concubine, imperiously threatened to translate the kingdom to David, was struck "with such a fear, that he could not answer Abner a word." 2Sa 3:10-11. The sudden passion stifled his reply, and reduced him to a defenseless silence. Now the fear of death, as it is remiss or vehement, such are the degrees of bondage from it. (1.) It embitters the enjoyments of the present life, and makes the most prosperous in the world, "even in the fullness of their sufficiency, to be in straits." Though the senses are pleased with the quick sweetness of change from one object to another—yet the soul cannot have a delightful undisturbed fruition, foreseeing that the stream of pleasure will issue into the dead sea. "Truly light is sweet, and it is a pleasant thing to behold the sun." Ecc 11:7. But how short is this life with all its pleasures—in comparison of "the days of darkness" that follow. Now though it is our best wisdom and truest liberty to rejoice "in this world as if we rejoiced not," and frequently to meditate on the cooling doctrines of "death and judgment" to repress the transports of the voluptuous appetite; yet since the comforts of this life are liberally indulged to us by the love of God, to be the motives of our grateful and affectionate obedience, to sweeten our passage to Heaven—we may with tranquility of spirit make a pure and cheerful use of them in his service; and it is an oppressing bondage when the disquieting anxious fears of death hinder our temperate enjoyment of his favors and blessings. (2.) The fear of death oppresses the souls of men under a miserable bondage to the devil; for his dominion is maintained by the allurements and terrors of the world. Though men do not explicitly acknowledge Satan’s sovereignty—yet by voluntary yielding to his pleasing temptations, they are really his slaves. And the apprehension of temporal evils, especially of death, dressed up in a frightful representation with its bloody pomp, is the strongest snare to the soul. The faint-hearted prove false-hearted in the time of trial; for the timorous spirit being wholly intent how to avoid the incursion of a present evil, forgets or neglects what is indispensably to be done, and thinks to find an excuse in the pretended necessity. How many have been terrified from their clearest duty and resolved constancy? To escape death, they have been guilty of the most insufferable impieties, by renouncing God their Maker and Savior, and worshiping the devils for deities. Every age presents sad spectacles of many "that choose iniquity rather than affliction" Job 36:21; that relinquish their duty, and by wicked compliances save their lives, and lose their souls. Carnal desires, and carnal fears are the chains of Hell, that retain men Satan’s captives. But what folly, what madness is it, for the avoiding the impotent fury of the creature, to venture on the powerful wrath of God, that exceeds all the terrors that can be conceived by fear? This renders them more brutish than the horse, that startling at his shadow, springs over a desperate precipice. "The fearful are excluded from Heaven, and cast into the lake of fire and brimstone forever." Rev 21:1-27. (3.) The extreme fear of death and judgment dejects and discourages the soul from the use of means to prevent eternal misery, and induces a most woeful bondage. Fear anticipates and exasperates future evils; for as knowledge excites fear—so fear, increases knowledge, by the incessant workings of the thoughts upon terrible objects. The fearful mind aggravates the foreseen evil, and distills the poison from all the circumstances and consequences of it. And when the evil is apprehended as insuperable and indeclinable, all endeavors to escape are cut off. What a philosopher observes of an earthquake, compared with other destructive evils, is true in this case. There may be a safe retreat from fire, from inundations, from storms, from war, from pestilence; but an earthquake astonishes with so violent a perturbation, which stops our flight from the imminent danger, so the vehement impressions of fear from the approaches of death, and the severe executions upon the sinner after it, distract the mind, and disable from "fleeing from the wrath to come." These fears are more heavy by the suggestions of Satan, who represents God so terrible in his majesty, inexorable in his justice, and unchangeable in his threatenings, that all hopes of obtaining his favor are lost. As the "Egyptian darkness" was not merely from the absence of the sun, but from feculent vapors condensing the air, that it might be felt; so these dark and fearful expectations of the divine wrath are not only from the withdrawing the light of God’s countenance, but from the prince of darkness, that foul spirit. As we read of the Egyptians, that "no man arose from his place for three days;" as if they had been buried in that darkness, and deprived of all active power and motion; so the despairing soul sits down mourning at the gates of death, totally disabled from prosecuting the things "that belong to its peace." It is hope which inspires and warms us with alacrity and encourages our endeavors; despair blunts the edge of our industry. The soul suffers the hardest bondage, and the condition is inexpressibly sad under the tyranny of this fear. O how enthralled, how desolately miserable! Despair does meritoriously and effectually ruin the soul. For whereas there is no attribute more divine, no clearer notion of the Deity than love and mercy; this passion disparages his mercy, as if sin were more omnipotent than his power to pardon; and all the tears that flow from it, are so far from expiating, that they increase guilt. Whereas the believing view of Christ would as completely and presently recover the soul-wounded sinner, as the Israelites were by looking to the ordained visible sign of their salvation—despair turns away the eye from our deliverer, and fixes it upon misery as remediless and final. 4. How does it come to pass that men are not always under the actual fear of death, but subject to the revolutions of it all their lives? The seeds of this fear are hidden in the guilty hearts of men, and at times, especially in their calamities, break forth and kindle upon them. In their leisure and retirement, intermittent thoughts of death and judgment sting them by fits, and make them uneasy. The flashes of conscience, like moments of lightning, startle them, but they soon relapse into their habitual stupidity. And the account will be clear, by considering the following particulars. (1.) Men are apt to flatter themselves with the hopes of long life, and look upon death at a great distance. Though there be a dying disposition in the youngest and strongest people, though we live in a world of casualties, and death lies in ambush to surprise us every day—yet we are secure; because evils affect us according to their apprehended nearness. A petty constable that is troublesome and vexatious, is more feared by his neighbors, than the king with all his executioners. As remote objects, though of vast bigness, are lessened to our sight; so through the supposed interval of many years, death is looked on with a diminution of its terror. But when death presents itself before men ready to dispatch them, how formidable is its appearance! Saul, though renowned for his valor—yet when he understood by revelation, that tomorrow he and his sons would be in the state of the dead, "there was no strength in him, but he fell immediately all along on the earth;" struck through with fear before he was wounded by the arrows of the Philistines. Belshazzar in the midst of his luxury and jollity, attended with a thousand lords, and his herd of concubines, inflamed with wine, and therefore less capable of fear—yet upon the sight of the fatal hand writing on the wall a few unknown characters, which his guilty conscience (before the prophet Daniel came) interpreted to be the sentence of present death—then how fearfully was his countenance changed, pale as a carcass? How suddenly did his blood congeal, and his warmest quickest spirits die in his heart? His whole body was seized by such a vehement trembling, that his joints were loosed, and his knees smote one against another. This is a representation of those who bid defiance to death at a distance; but when the fatal hour is come, and they hear the sentence decreed against them, "God has numbered your days, and finished them; you are weighed in the balance," (all your words and actions, your thoughts and affections) "and are found wanting;" and your soul shall be divided from your body, the one sent to Hell to suffer the undying worm of conscience, the other to the grave, to be a prey to the worms of corruption—how are they overcome with horror! (2.) The continual succession of the pleasures and business of the world divert the mind from the attentive strong contemplation of death and the consequences of it. Pensive thoughts are unwelcome, and we studiously endeavor to cancel the memory of such things as afflict us. It is said of the wicked, that "God is not in all their thoughts." The consideration of the holy inspector and judge of their actions is tormenting, therefore they fill their minds with earthly imaginations, to exclude the divine presence. We read of those, who to "put far away the evil day, chanted to the sound of the violin and drank wine in bowls." Amo 6:3-4. They are rocked to sleep with the motion of fantastic vanities. And sleep takes away fear, but gives no safety. It is recorded of Marius, that after his overthrow by Sylla, he was always in consternation, as if he heard the sound of the trumpets, and the noise of the victorious army pursuing him; and his fears were no longer quiet than while charmed with wine and sleep; he therefore was continually drunk, that he might forget himself, his enemy, and his danger. Thus men make a pitiful shift to forget their latter end; and while they are following either secular affairs, or sensual pleasures, are unconcerned for what is to be hereafter. But this diversion will shortly be at an end, for in their languishing hours, when the wasted body fails the carnal mind, and sensual desires fail the man—then conscience that spoke with a low voice before, is loud and terrible, and like the rigid exacter in the parable that took his debtor by the throat, requires them to pay what they owe. (3.) Some are so hardened in infidelity, that the powers of the world to come make no impression on their hearts. They mind but little, and are less affected with invisible things. They fortify themselves with gross thoughts that the spirit of man vanishes with his breath, that death is the end of this life, and not the beginning of another, "and feed without fear." Place one in the midst of destructive evils, but unseen or not believed, and he is as fearless as a blind person walking on the brink of a deep pit. Indeed there are none less disturbed with the terrors of death, than the eminently good, or the extremely bad; for the one sort have a blessed hope that death will be to them an entrance into life, and live like the angels, "with a joy unspeakable and glorious." The others are as sensual and secure as the beasts that perish, having extinguished the fear of eternal future evils, which is the proper passion of reason. The apostle declares, "That knowing the terror of the Lord, we persuade men" (to be reconciled to him, before the season of mercy be expired.) 2Co 5:11. But those who have suppressed the natural notions of eternal judgment, as they think it beneath their wisdom to be persuaded by the promises of Heaven, so beneath their courage to be terrified with the threatenings of Hell, and triumph over the ruins of conscience. But though wicked infidels slight God’s threatenings, they shall not escape His vengeance!. We read of Noah, "That being warned of God of things not seen as yet, moved with fear, he prepared an ark for the saving of his house." His fear was the native outcome of his faith. But the profane world, in whom sense was predominant, who despised the oracle, and trembled at no judgments but what were acting on the visible stage, "they ate and drank, married and were given in marriage," until they were swept away by the unfeared inundation. We read that Lot being certified by an embassy of angels, that a deluge of fire would in a few hours pour down from Heaven upon Sodom, he most earnestly solicited his sons in law, "Arise, depart out of this place, for the Lord will destroy this city!" But they entertained his compassionate advice with derision, "he seemed to them as one that mocked," and were surprised by those fearful flames that dispatched them from a temporal Hell to that which is eternal! Thus it was prophesied, "That in the last days there shall come scoffers; walking after their own lusts, and saying, where is the promise of his coming?" But let them blaspheme and scorn the most sacred and terrible truths, let them perpetuate their excess of riot, and wild mirth while they live—death will surely come, and judgment as sure as death. "And inasmuch as it is appointed for men to die once and after this comes judgment." Heb 9:27 ======================================================================== CHAPTER 6: 0A.04. CHAPTER III. ======================================================================== Chapter III. How the death of Christ frees us from the tormenting fear of death. By dying, Jesus paid our ransom to the injured justice of God, and deprives Satan of the legal power he had over us. Christ’s death is our redemption from the curse of death. Christ’s death makes death a blessed advantage to believers. The happiness obtained by death unfolded. Christ’s death frees the saints from afflicting evils, and sin the cause of them. The highest positive good obtained by death. Consider that sin, Satan, and death are enemies in combination against man in his mortal state. Consider also, that the destructive power of Satan and death, is from sin. When man renounced his Creator and natural Lord, he was judicially given up to Satan as the executioner of vengeance, and to the power of death. Such is the order, rather the confusion in the world by sin. The empire of Satan and death is built on the ruins of our innocence—namely, sin. Now the Son of God came from his throne in Heaven to deliver us; and whereas there are two ways of obtaining freedom from captivity, either by ransom, or by power and rescue, in both respects our deliverance from bondage to these capital enemies, is ascribed to the death of Christ. It is called our ransom, and that in its strict notion has a respect to captivity, "There is one God, and one Mediator between God and man, the man Christ Jesus; who gave himself a ransom for all." 1Ti 2:6. His life was the full price of our liberty and salvation. God does not pardon sin and release from punishment, by a pure absolute act of his will and authority, as a creditor forgives a debtor; but in such a way as to preserve the rights of justice inviolate. Therefore when man was devoted to death, our Redeemer exchanged conditions with him, and offered "up his precious blood," 1Pe 1:18, as our ransom to God, in the quality of the king and judge of all. Such was the dignity of his person, that the entire world, the heavens and the earth, with all their inhabitants, are of less value to him, than the basest dross compared to refined gold. Such was the greatness of his sufferings, in which the highest degree of obedience, and the lowest degree of humility were conspicuous, as to be a valuable compensation, to obtain "eternal redemption for us." Now when God the Supreme Judge is satisfied, Satan forfeits the right he had to torment us, and is divested of his dominion over our wills; which though justly permitted, was a usurpation upon God’s right in man that can never be extinguished. It is said by the apostle, that our Savior "blotting out the handwriting of ordinances that was against us, which was contrary to us, took it out of the way, nailing it to his cross. He abolished the use of the ceremonial law, that was an evidence and inditement of their guilt who performed it, and the curse of the moral law; it follows, "and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." Our Savior died victoriously; the tree of infamy on which he suffered, was the trophy of his conquest. His death disarmed Satan of his weapons, whereby he subdued us; sin, the law, and death; for though his actual triumph was in his resurrection and ascension to glory—yet it is justly ascribed to his death; for that meritoriously opened the grave at his resurrection, and Heaven at his ascension. It is most worthy of observation, that our deliverance from our spiritual and most deadly enemies is equally righteous, as admirable and glorious; for our suffering Savior appeased the wrath of God, and broke the powers of darkness. "The wisdom and love of God had their designs in his death, as well as the malice and rage of Satan; as lines, that are opposite in the circumference, meet in the center." And as from the tyranny of Satan—so the death of our Redeemer is our redemption from death, as to the curse and final dominion of it; nay, has made it a blessed advantage to us. 1. The curse is removed. Death considered as the wages of sin, is all sting and poison, the consequent of the spiritual death, and the introduction to eternal death. "The sting of death is sin, and the strength of sin is the law." Death has its wounding power from sin, and sin from the law—that forbids it, that reveals its nature, and enhances the measure of its guilt, and denounces condemnation for it. Now our Savior having in our stead subjected himself to death, the penalty of the law for sin, "There is therefore now no condemnation to those that are in Christ Jesus. Christ has redeemed us from the curse of the law, being made a curse for us." Death inflicted on the saints, has not that relation to the guilt of sin, as to be properly satisfaction to revenging justice. There are no petty payments to be made by our sufferings, after Jesus’ complete satisfaction to God. "The Lord laid on him the iniquities of us all." Death is indeed still a declaration of God’s holy displeasure against sin, for that originally opened the way of its coming into the world; and sometimes by the immaturity or manner of it, it is a chastisement upon good men for sin; that is, to make them renew their repentance, and mortify their carnal affections which fasten them to the world. For though after the last act of expiration there is no place for repentance; yet in the approaches of death, the soul is strongly excited by the call of God to review its state, and make solemn preparations to "be found of him in peace." But it is not in a strict sense the malediction and vengeance of the law executed upon them. The serpent is turned into a rod of correction in the hands of our heavenly Father for their good. As the apostle, speaking of some that for their profaning the Lord’s table, were fallen asleep, adds, "that when we are judged, we are chastened of the Lord, that we may not be condemned with the world." 1Co 10:33. "A believer shall not be hurt by the second death." From hence it is, that in the book of life, the Scriptures, the death of the saints is called a sleep. Saint Paul argues, "If we believed that Jesus died and rose again; even so those who sleep in Jesus, will God bring with him." 1Th 4:14. It is observable how the apostle varies the expression, "Jesus died, and the saints sleep in him:" for he sustained death with all its terrors, that it might be a calm sleep to his people. They enjoy as perfect a rest in the beds of dust, as ever in the softest down. Stephen in the midst of a shower of stones fell asleep. Believers die in peace. "The righteous is taken from the evil to come; he enters into peace." Isa 57:1-2. Being reconciled to God through the blood of Christ, they are not terrified at his call, but with sweet tranquility resign their souls unto him. "Lord, now let your servant depart in peace, for my eyes have seen your salvation." There is a vast difference in God’s account, between the death of the righteous and the death of the wicked. As the tabernacle in the wilderness was taken down with care upon their change of station, and delivered to the Levites’ charge, in order to the raising of it again with honor; but the house incurably infected with the leprosy, was plucked down with violence, and thrown into an unclean place with execration; thus "the death of the saints is precious in the sight of the Lord," their bodies are kept in the bosom of the earth, to be raised in glory; and the death of the wicked is accursed. In short, as the wood that Moses cast into the waters of Marah, by a miraculous virtue sweetened them; so the cross of Christ has taken away the malignity and bitterness of death. 2. Death is a blessed advantage, and enriching gain to a believer; it brings him to the possession of that good that incomparably exceeds the evil that remains in it. For the death of a saint is not total; but as in the ceremony of purification from leprosy, one bird was killed, and the other let fly in the open air, the mysterious shadow of the lepers being restored to a state of liberty; thus "when the body dies and returns to the earth, the spirit returns to God, the Father of spirits, and fountain of life." Our Savior told the Jews, "I am the living bread that came down from Heaven; if any man eats of this bread, he shall live forever; and the bread that I will give is my flesh, that I will give for the life of the world." John 6:48. The heavenly divine life, that is communicated by the Spirit of Christ to believers, remains entire when the sensitive life is lost. The natural order is, "There is a time to be born, and a time to die;" the supernatural is, there is a time to die, and a time to be born. The death of a saint is a new birth; the pains of the dying body are as throws, whereby the ripened soul is delivered into the "land of the living." The happiness of a saint after death, more particularly will appear by considering: 3. The freedom he obtains from all afflicting evils that are numberless here, and from sin the worst in its nature, and the cause of all the rest. The present world is a labyrinth of thorns, in every state we meet with something to vex us. You may as well count the waves of the sea when enraged by a tempest, as the troubles to which in this mortal open state we are exposed. "Man that is born of a woman is of few days, and full of trouble." Job 14:1. A short life, and many miseries. O our unhappy condition! the body is liable to as many diseases, as there are members; and the soul to as many perplexities as passions. How often are the scenes and habits changed in the time of one man? He who lives in pleasures, must act the mourner’s part. "Our sweetest comforts have hidden stings," and whatever is most pleasing, may occasion bitter grief. And usually holy men have a greater portion of afflictions here; sometimes by the malignity and violence of the wicked; as under the law, the lamb and the dove were sacrifices, the emblems of innocence, and purity, and meekness—while the vulture and the lion, the greedy devourers escaped. The apostle declares of the elect, "They are predestined to be conformed to the image of God’s Son," who traced out the way to Heaven in his own blood, and by the cross ascended to the throne. Sometimes more immediately divine providence afflicts them to preserve their spirits from the tainted pleasures of the world, and for other holy ends; but there is a rest for the people of God in Heaven. Besides, there are relics of sin in the best of the saints here. Indeed sin is deposed from sovereignty and rule; the imperious lusts are crucified, but not quite expired. As those that were nailed to the cross in their hands and feet, the parts least vital and most sensible, died a painful and lingering death. "Still the flesh lusts against the spirit, and the spirit against the flesh." As there is a complexion of humours in human bodies, always jarring when they are in the soundest health; and where there is not this active contrariety, either the body is without a soul, a mere carcass, or a glorified body in Heaven. Just so, where there is not this internal combat between grace and sin, either the man is wholly carnal, "dead in sins and trespasses"—or wholly spiritual, reigning in Heaven. There is nothing which more works on the tender affections of a saint, than to find in himself what is displeasing to God; that still he is under a sad necessity of sinning. What is said concerning an old man wasted and decayed in his drooping years, that "the grasshopper is a burden to him," is true of the new man in a Christian: the sins that are counted light in the valuation of the world, are a heavy weight to him. Vain thoughts, idle words, sinful passions, unprofitable actions—are all causes of heart-breaking sorrow. Death is to a believer a universal remedy against all the evils of this life. Death frees him . . . from all temporal injuries and sufferings, from sin and all its ramifications, from all inclinations and temptations to sin. He who is dead, ceases from sin. Death is but the passage from this wilderness world to the true heavenly Canaan—to the rest above which flows with better milk and honey, with innocence and happiness forever. There is nothing can disturb the peace, or corrupt the purity of the blessed dead who die in the Lord. 4. Besides the privative advantage, the freedom from all the effects of God’s displeasure, and the resentments of it—there is the highest positive good obtained by death, "The spirits of just men are made perfect in Heaven." The soul is the glory of man, and grace is the glory of the soul, and both are then in their exaltation. All the faculties of the soul are raised to the highest degrees of natural and divine perfection. In this life grace renews the faculties, but does not elevate them to their highest pitch; it does not make a weak mind strong, nor a frail memory full, nor a slow tongue eloquent—but sanctifies them just as they are. But when the soul is released from this dark body of earth, the understanding is clear and quick, the memory firm, the will and affections ardent and vigorous. And they are enriched with divine light and love, and power, that makes them fit for the most noble and heavenly operations. The lineaments of God’s image on the soul are first drawn here, but then it receives finishing touches. All the celestial colors are added, to give the utmost life and luster to it. Here we are advancing, but by death we arrive at perfection. We shall in Heaven be joined to the assembly of saints and angels, our best friends. Love is the law of that kingdom, and perfectly obeyed there. Now how charming is the conversation of one that is wise and holy, especially if the sweetness of affability be in his temper? How pleasantly does time slide away in the company of our beloved friends? We are not sensible of its flight. But what dear satisfaction is it to be united to that chosen consecrated society above, "who love one another as themselves?" Though the angels and saints have different degrees of glory—yet every one is perfectly happy and pleased. As the strings of an instrument differ in the size and sound; some are sharp and high, some grave and deep, others a mean; and from that variety results the harmony of music, so that if every string had judgment and election, it would choose to be what it is; so from the different degrees of glory in Heaven, the most admirable and equal order of the divine wisdom appears, that satisfies every one. We shall be in the glorious presence of God and Christ, "where is fullness of joy, and infinite pleasures forever." It is said of Abraham, "he rejoiced to see the day of Christ," two thousand years before his coming. When by faith he saw the incarnation of the Son of God, in order to the redemption of men, it put him into an ecstasy. Yet then our Savior was born to sorrows and miseries. But how ravishing is the sight of our Redeemer, "set down on the right hand of the majesty on high, having purged our sins by himself," and accomplished our salvation? Now we are "absent from God," yet in believing his infallible promise, we "rejoice with a joy unspeakable and full of glory"—but how much more joyful is the fruition of them? Here the divine goodness is derived to us through secondary means, that weaken its efficacy; but in Heaven the consolations of the Creator are most purely dispensed, and his immediate excellencies are made known. This blessedness exceeds all our thoughts and explicit desires, and requires the eloquence and experience of an angel to set it forth. The bright sum of it is this: we shall see God in his glory, "face to face," in the most perfect manner; the sight of his glory shall transform us into his likeness, "we shall be like him, for we shall see him as he is." This shall produce in us the most pure and ardent love; and love shall be attended with inexpressible joy, and that with the highest praises of the blessed God, whose presence is the Heaven of heavens. And that which crowns all, is that the life above is eternal. This satisfies all our desires, and excludes all our fears; for unchangeableness is an inseparable attribute of perfect felicity. The blessed are in full communion with God, the fountain of life, and Christ the Prince of life. "Because I live," says our Savior, "you shall live also." What can interrupt, much less put an end to the happiness of the saints? The love of God is immutably fixed upon them, and their love upon him. Here their love is subject to decays and gradual alienations; as the needle in the compass, though it always has a tendency to the north pole—yet sometimes it declines and has its variations. But in Heaven the love of the saints is directly and constantly set upon God. The light of his countenance governs all their affections. It is as impossible to divert their desires from him, as to cause one that is inflamed with thirst, to leave a clear flowing spring for a filthy puddle. In short, Heaven is filled with eternal hallelujahs; for there is no appearance of sin, no shadow of death there; all miseries are vanished, and all that is desirable is possessed by the saints; the circle of their employment is to enjoy and praise the divine goodness forever. Now is not the blessed exchange a Christian makes of the present life for that which is infinitely better, sufficient to make death not fearful, nay desirable to him? The regular well-grounded hope of this will compose the thoughts in the nearest approach and apprehension of death; no other principles or resolutions are able to vanquish the terrors of our last enemy. And this happiness was purchased for us by the everlasting treasure of our Savior’s blood. The satisfaction of his sufferings was meritorious, as the merit of his active obedience was satisfying. ======================================================================== CHAPTER 7: 0A.05. CHAPTER IV. ======================================================================== Chapter IV. The reason why believers die and are in the state of death for a time, not withstanding the sting of death is taken away. Sin is abolished by death. Their graces are eminently exercised in the encounter with the last enemy. The natural body is not capable of the celestial life. The resurrection of the saints is delayed until the coming of Christ. The resurrection proved from revelation; and the possibility of it by reason. How the resurrection of Christ is an assurance of the happy resurrection of the saints. I shall now resolve an interesting question: How does it come to pass, since believers are freed from the sting of death, that they die, and remain in the state of death for a time? For this there are several reasons: 1. By this means all the sinful frailties that cleave to the saints in this life, are abolished, "The body is dead because of sin." And what is more befitting the wise and holy providence of God, than that as by sin man was at first made subject to death, so by death sin dies entirely forever. Thus, as in Samson’s riddle, out of the devourer comes meat; and our worst enemy is conquered by his own weapons. 2. Death is continued to the saints, for the more eminent exercise and illustration of their graces, for the glory of God, and in order to their future reward. Faith and love, and patience, are declared in their most powerful operations in our encounter with death. If every saint were visibly and entirely translated to Heaven, after a short course of holy obedience; if the wicked did visibly drop down quick into Hell—then faith would be resigned to sight here. This would confound the militant state of the church with the triumphant church. Therefore now "death happens to the good as well as to the wicked." In the next state they shall be separated by a vast gulf, and an amazing difference. Now faith, whatever the kind of death be that a Christian suffers, sees through the thickest clouds of disgrace and misery, the glorious outcome—just as the illustrious confessor, who was crucified with our Savior, proclaimed his eternal kingdom in the midst of insulting infidels. Our love to God then appears in its radiance and vigor, when we are ready for the testimony of his truth, and advancing his glory, to suffer a violent death. Or when it comes in a gentler manner, for it is even then terrible to nature, we are willingly subject to dissolution, that we may be united to God in Heaven. Our patience has never its perfect work, and is truly victorious, until this last enemy be subdued. Death is the seal of our constancy and perseverance. Now the righteous Rewarder will crown none but those "that strive lawfully," and are complete conquerors. And how wise and sweet is the economy of the divine providence in this, that the frailty of our nature should afford us a means of glorifying God, and of entitling ourselves by his most gracious promises to a blessed reward. 3. Our Savior by his invaluable obedience and sufferings, has procured for believers a celestial divine life, of which the natural body is not capable. The apostle says, "flesh and blood cannot enter into the kingdom of Heaven." The exigencies and decays of the sensitive nature require a continual relief by food and sleep and other material supplies; but the life above is wholly spiritual, and equal to that of the angels. Therefore until this earthly animal body is reformed and purified, it is not capable of the glory reserved in Heaven. This is so absolutely requisite, that those believers, who are found alive at the last day, shall "in the twinkling of an eye be changed," that they may be qualified for it. Herein the wisdom of God is astonishing, that death, which by the covenant of works was the deserved penalty of sin, by the covenant of grace should be the instrument of immortality; that as Joseph by a surprising circuit was brought from the prison to the principality; so a believer by the grave ascends to Heaven. This the apostle, in his divine disputation against infidels, proves in a most convincing manner, "You fool, that which you sow, is not quickened unless it dies." As the rotting of the corn in the earth is necessary to the reviving and springing of it up; so we must die, and the image of the earthly Adam be abolished, that we may be transformed into the image of the Heavenly One. And to the other part of the question—why the saints remain in the state of death for a time? There is a clear answer. The resurrection of the saints is delayed until Christ’s coming to judgment, partly for the glory of his appearance; for what an admirable sight will it be, that the saints of all ages shall at once arise glorified and immortalized, to attend upon our Savior in the last act of his regal office, and then to make a triumphant entry with him into Heaven? And partly, that the established order of providence may not be disturbed; for the changing of our nature into glory, in a sudden and inexplicable manner, cannot be without miraculous power; and if every believer presently after death, were in his glorified body translated to Heaven, the world would be always filled with miracles, which were to cease after the sufficient confirmation of the gospel by them. But however long the interval is to the resurrection, it shall be with "them that sleep in Jesus," as it is with those that awake out of a quiet natural sleep, to whom the longest night seems but as a moment; so when the saints first awake from death, in the great morning of the world, a thousand years will seem no more to them than to God himself, but as one day. I now come to prove, that our Savior will abolish the dominion of death over the saints. While the bodies of the saints remain in the grave, they seem to be absolutely under the power of death. The world is a Golgotha, filled with the monuments of its victories. And it may be said to this our last enemy, in the words of the prophet to the bloody king, "have you killed, and taken possession?" but we are assured by an infallible word, that the power of death shall be abolished, and the bodies of the saints be revived incorruptible and immortal. The resurrection is a terra incognita (that is, unknown land) to the wisest heathen. The resurrection is a doctrine peculiar to the gospel. The heathen some glimmerings they had of the soul’s immortality, without which all virtue would have been extinguished in the world, but no conjecture of the reviving of the body. But reason assists faith in this point, both as to the will of God, and his power for the performing it. I will glance upon the natural reasons that induce the considering mind to receive this doctrine, and more largely show how "the resurrection of the just is assured" by our Redeemer. The divine laws are the rule of duty to the entire man, and not to the soul only; and they are obeyed or violated by the soul and body in conjunction. Therefore there must be a resurrection of the body, that the entire person may be capable of recompenses in judgment. The soul designs, the body executes; the senses are the open ports to admit temptations. Carnal affections deprave the soul, corrupt the mind, and mislead it. The love of sin is founded in sensible pleasures, "and the members are the servants of iniquity." The heart is the fountain of profaneness, and the tongue expresses it. The body is slavish to the holy soul in doing or suffering for God; and denies its sensual appetites and satisfactions in compliance with reason and grace. The "members are the instruments of righteousness." It follows then that there will be an universal resurrection, that the rewarding goodness of God may appear in making the bodies of his servants gloriously happy with their souls, and their souls completely happy in union with their bodies, to which they have a natural inclination; and his revenging justice be manifest in punishing the bodies of the wicked with eternal torments answerable to their guilt. As to the possibility of the resurrection, the circular and continual production of things in the world, is a clear demonstration of the power of God for that effect. There is a pregnant instance that our Savior and the apostle made use of as an image of the resurrection; a grain of corn sowed in the earth, corrupts and dies, and after springs up entire; its death is a disposition to life. The essays of God’s power in the works of returning nature, flowers and fruits in their season, instruct as how easily he can make those that are in the dust to awake to life. If the art of man, whose power and skill are very narrow and limited, can refine gold and silver to such a luster, as if their matter were not earth dug out of the mines; if from black cinders it can form crystal glasses so clear and shining—then how much more can omnipotence recompact our dust, and reanimate it with a glorious life! Death that dissolves our vital frame does not abolish the matter of our bodies; and though it is corrupted and changed by a thousand accidents—yet it is unperishing; and under whatever colors and figures it appears, God perfectly discerns, and will separate it for its proper use. More particularly, I will show how the resurrection of Christ is an assurance of the resurrection of believers to glory. As our surety he was under the arrest of death; it befitting the holy majesty of God, and conducing to the ends of his government, not to derogate from the dignity of his law, but to lay the penalty upon his Son, who interposed for us. Now having finished the work of our redemption by his sufferings, his resurrection was the just consequence of his sufferings and death. And it is observable that his resurrection, though one entire act, is ascribed as to himself, so to his Father, Rom 1:11, by whose consent and concurrence he rose again. Therefore it is said, "whom God raised up, having loosed the pains of death, since it was impossible he should be held by it." Acts 2:24. It was naturally impossible upon the account of the divine power inherent in his person; and legally impossible, because divine justice required that he should be raised to life; partly to vindicate his innocence, for he was reputed, and suffered as a malefactor, and principally because he had fully satisfied God. Accordingly the apostle declares, "he died for our sins, and rose again for our justification," Rom 4:1-25. Having paid our debt, he was released from the grave, and the discharge was most solemnly published to the world. It is therefore said, "the God of peace raised him from the dead," the act is most congruously ascribed unto God invested with that title, because his power was exerted in that glorious work, after he was "reconciled by the blood of the covenant." Briefly, Our Savior’s victory over death was obtained by dying, his triumph by rising again. He foiled our common enemy in his own territories, the grave. His death was a counter-poison to death itself; as a bruised scorpion is a noble antidote against its venom. Indeed his death is incomparably a greater wonder than his resurrection. For it is apparently more difficult that the Son of God, who originally possesses immortality, should die, than that the human body united to him, should he raised to a glorious life. It is more conceivable that God should communicate to the human nature some of his divine perfections and immortality, than that he should submit to our lowest infirmities, sufferings and death. Now the resurrection of Christ is the argument and claim of our happy resurrection. For God chose and appointed him to be the example and principle from whom all divine blessings should be derived to us. Accordingly he tells his disciples in a previously cited Scripture, "because I live, you shall live also." Our nature was raised in his person, therefore he is called "the first fruits of those who sleep," because as the first fruits were a pledge and assurance of the following harvest; and as from the condition of the first fruits being offered to God, the whole harvest was entitled to a consecration; so our Savior’s resurrection to the life of glory is the pledge and assurance of ours. He is called "the first-born among the dead," and owns the race of departed believers as his brethren, who shall be restored to life according to his pattern. He is "the head," believers "are his members," and therefore shall have communion with him in his life. The effect is so infallible, that now they are said "to be raised up together, and made to sit in heavenly places in Christ Jesus." Eph 2:6. If his victory over our enemies had been imperfect, and he had saved himself with difficulty and hazard, "as it were by fire," in the apostle’s expression, then our redemption would not have been accomplished. But his passion was triumphant; and is it conceivable that he should leave the saints, his own by so many dear titles, under the power of death? If Moses, the deliverer of Israel from the tyranny of Pharaoh, Exo 10:26, would not allow anything of theirs, "not a hoof" to remain in the house of bondage; will our great Redeemer be less perfect in his work? Shall our last enemy always detain his spoils, our bodies, in the grave? This would reflect upon his love and power. It is recorded, to confirm our hopes, how early his power was displayed in forcing the grave to release its chained captives, "and many bodies of saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." Mat 27:52-53. What better pledge can we have, that the strength of death is broken? From what he has done to what he is able to do, the consequence is clear. The apostle tells us, "he will raise our vile bodies, and change them like unto his glorious body, by that power whereby he is able to subdue all things to himself." Php 3:21. Our redemption "will then be complete," Rom 8:23, and all the bitterness of death past. The redemption of the soul is accomplished from sin and misery immediately after death; but the redemption of the body is the last in order, and reserved to crown our felicity at the great day. Then "death shall be swallowed up in victory"—abolished forever. And O the joyful reunion of the body and soul after such a divorce! when the body that was so long detained in the loathsome grave, shall be reformed with all glorious perfections, and be a fit instrument for the soul, and partaker with it in consummate blessedness and immortality. It is said, that "those that wear rich clothing are in kings’ houses," but what are all the robes of costly folly wherein earthly courtiers appear, to the brightness and beauty of the spiritual body with which the saints shall be clothed, to qualify them for the presence of the King of kings, and to be in his house forever! But O the miserable condition of the wicked in that day! Death now breaks their bodies and souls into an irreconcilable enmity, and how sad will their conjunction be! The soul will accuse the body to have been sin’s solicitor, continually tempting it to sensualities; and the body will upbraid the soul, for its wicked compliance; then the sinner shall be an entire sacrifice burning, but never consumed. Now from the assurance of a blessed resurrection by Christ, the aforementioned fear of death is conquered in believers. If the doctrine of the transmigration of souls into bodies (the invention of Pythagoras) inspired his disciples with that fiery vigor, as to encounter the most present and apparent dangers, being fearless to part with the life that should be restored—then how much more should a Christian with a holy confidence receive death, knowing that the life of his body shall not be finally lost, but renewed in a blessed eternity? ======================================================================== CHAPTER 8: 0A.06. CHAPTER V. ======================================================================== Chapter V. Union with Christ the Qualification The qualifications of people considered, who have a right to this privilege: Union with Christ the fountain of eternal life, is absolutely requisite. The vital bond of that union is the sanctifying Spirit. The eminent operations of the Spirit considered, as the Spirit of truth, and of holiness, and the Comforter. He illuminates the understanding to see the reality and excellency of supernatural things. He inspires the ardent love of God. Divine love is the principle of universal holiness. The Spirit communicates a divine power to do the will of God. The next general head to be considered, is the people who have an interest in this blessed privilege. This inquiry is of infinite importance, both for the awakening of the carnally secure, who vainly presume upon their interest in the salvation of the gospel; and for the confirming and encouraging the saints. We have an infallible rule of trial declared by John, "he who has the Son, has life; and he who has not the Son, has not life." 1Jn 5:12. All of the excellent and comfortable benefits procured by our Savior are communicated only to those who are vitally united to him. Particularly with respect to the present subject; justification, that great blessing of the gospel, the complete pardon of sins, that disarms death of its sting—is not common to all who are mere professors, but is a privilege with a limitation, "there is no condemnation to those that are in Christ Jesus"—vitally as their head, from whom are derived spiritual influences, and judicially as their advocate in judgment. Such are described by this infallible character, "who walk not after the flesh, but after the spirit." The blessedness after death that is assured by a voice from Heaven, is with this precise restriction exclusive of all others, "blessed are the dead who die in the Lord; they rest from their labors, and their works follow them." Rev 14:13. The glorious resurrection at the last day, when the bodies of the saints that now rest in hope, shall be incorruptible and immortal, is the consequence of union with him. Thus the apostle declares, "as in Adam all die, so in Christ shall all be made alive." 1Co 15:22 As all who were naturally in and from Adam, the corrupt fountain of mankind, are under the sentence of death; so all who are in Christ, the head of the regenerate, shall partake of his blessed life. Others shall be raised by his power, as their Judge—but not as their head; raised to be more miserable than death can make them—not be transformed into his glorious resemblance; made capable of suffering an ever-dying death—not revived to eternal life. Now the bond of our union to Christ is the Holy Spirit, and is the inward powerful and lasting principle of holiness, and new obedience in believers. "He who is joined to the Lord, is one Spirit." 1Co 6:17. That is, by the Spirit of holiness has a real participation of his life, is both "quickened and united to him." John 6:36. When the prophet Elisha by the outward applying the parts of his body to the dead child, 2Ki 4:34; inspired life into him, there was no real union between them; but Christ is by his Spirit so intimately united to believers, "that he lives in them" and "they in him," Gal 2:20. The sanctifying Spirit . . . renews the directing and commanding faculties, the fountains of moral actions; enlightens the understanding with saving knowledge; rectifies the perversity of the will; purifies the affections; and reforms the life; so that "the same mind" is in Christians as was in Christ; and as his manner of life was, such "is theirs in the world." This divine change is not wrought by natural reason, though assisted by the most powerful arguments. The breath of a man may as easily dispel a mist, or thaw a frost—as human directions and motives to virtue can renew the mind and heart, and produce a holy frame of soul towards God. Christians are said to "be in the Spirit," illuminated, inclined and enabled by the Spirit to do God’s will; and the Spirit of God to dwell in them, by his peculiar and eminent operations. They live in the Spirit, and walk in the Spirit. Such a principle is the Holy Spirit to the soul, as gives it spiritual life, activity and power for good works. By what application of the Spirit’s power this is produced is mysterious and inexplicable; but as the apostle speaks of his rapture into the third heavens, that he knew it was real, and heard "unutterable things;" though how it was performed, "whether in the body, or out of the body," he could not tell; thus when a natural man, the current of whose thoughts and affections was to the things of this world, becomes spiritual, when the carnal appetite is subdued, and sanctified reason has the throne, when he feels such strong and sweet impulses to holiness as engage the will; when the stream of his desires ascend to the things above, and his life becomes holy and heavenly—he feels and knows this wonderful change, though the manner how it was wrought he cannot tell. I will show more fully this sanctifying work of the Spirit, that we may the better understand our state. The Spirit of God is denominated by various titles, "the Spirit of truth, the Spirit of holiness, the Comforter". He is and represented by various types, by "an ointment that clarifies the eye to see things aright," by "cleansing refreshing water," by "purifying refining fire," correspondent to his sacred operations in the soul. As the Spirit of truth, he illuminates the understanding to see the reason and excellency of supernatural and heavenly things, of the great mysteries of godliness, of eternal glory; so that a Christian in his most deliberate, solemn and composed thoughts, in his most exact evaluation infinitely prefers them before the gaudy vanities of this transient world. When the eyes of the mind are truly enlightened, present things appear, or rather disappear, as shadows. As the Spirit of holiness, he renews the will and affections, inspires the soul with divine and unutterable desires after the favor and grace of God, and communicates spiritual power for seeking and obtaining those desires. The Holy Spirit raises such a love to God, that habitually and strongly inclines the soul to obey his commands. This is the most clear and essential character of a Christian, the special and most excellent property of a saint, upon which all other holy qualifications depend. As reason is the first and chief excellence of man, from whence his other perfections are derived which distinguish him from the brutes and give him a natural and regular pre-eminence and dominion over them, so that a man is most properly defined a reasonable creature; thus the love of God is the most divine grace, the true form of holiness, the root from whence all other virtues spring and flourish, and most peculiarly distinguish a saint from unregenerate men, however adorned and accomplished; so that a Christian is most properly defined to be a lover of God. Love is the principle of true holiness inherent in the soul, and shining in the conduct, that distinguishes the sincerity of a saint from the art of hypocrisy, an affected appearance of religion for carnal sordid respects; and from civil virtue, that restrains from what is ignominious and disgraceful to our reputation, and makes obnoxious to penalties of the law, and excites to praiseworthy actions, upon worldly motives; and from philosophical morality, that forbids vice as contrary to reason, and commends virtue as the chief ornament and perfection of human nature, without a regard to please and glorify God. Love is the principle of universal holiness. Love is called "the fulfilling of the law," as it is a comprehensive grace, and as it draws forth all the active powers of the soul to do God’s will in an exact manner. Universal obedience is the exercise of love in various instances. As the spouse in the Song of Solomon is transformed in divers representations; sometimes as a sister, sometimes as a warrior, sometimes as the keeper of a vineyard, but she always acted as a lover, and her chief business was to please her beloved. This allegorical description of the church, signifies that when the soul is inflamed with the love of God, that affection will be active, and reveal itself in all it does or suffers in the service of God. Love make a Christian very desirous and diligent to please God in all things, and careful not to displease him in anything; for that is the inseparable effect of love. The felicity of the natural temper, and the force of education, may cause a loathing of some evils, and dispose to some good works, but with a reserved delight in other sins, and a secret exception against other duties. Servile fear is a partial principle, and causes an unequal respect to the divine precepts; it restrains from sins of greater guilt, at which conscience takes fire; it urges to some duties, the neglect of which causes disquiet; but the love of God causes the hatred of sin; and therefore it is against all sin, not only to prevent the exercise of it, but to eradicate it out of the soul. All the fearful consequences of sin do not render it so odious to a gracious spirit, as its own proper idea and intrinsic evil, as it is contrary to the holy nature and law of God. Love unites the soul to God, and turns the thoughts continually to him; and the lively sense of his majesty and presence, who is so pure that he cannot behold iniquity, causes an aversion from all that is displeasing to his divine eyes. And from hence it is that a zealous lover of God is frequent and strict in reviewing his heart and ways; and upon the discovery of sinful failings, renews his repentance, which is the exercise of grief and love, and renews his purposes of more care and circumspection for the future. Love aspires to be like God in all possible degrees of purity; for it inflames our desires after his favor, as that which is better than life, and all the sweetest enjoyments of it; and holiness is the powerful attractive of God’s delightful love to us. Love is the principle of free, sincere, and joyful obedience. It was our Savior’s food and drink to do the will of his Father. For love is the fountain of pleasure, it moves the soul with affection and liberty, and makes everything grateful that proceeds from it. Therefore the apostle declares, "that the law is not made for a righteous man;" that is, as it is enforced by terrible penalties, to constrain rebellious sinners to obedience; for love is an internal living law in the heart, and has an imperial power over his actions. And this also distinguishes the renovation of one sanctified by the Spirit from the imperfect change that is made in the unregenerate. They may stop the eruption of corrupt nature, but they "are swine, that being washed, have an inclination to wallow in the mire." They may by strong impressions of fear be urged to do many good things; but love inclines the soul to obey the holy motions of the Spirit with facility; as the wheels in Ezekiel’s vision "turned every way with readiness as the Spirit moved them." And with holy love there is a spiritual power communicated, that both the natural averseness and impotence to what is good may be healed. By the virtue of the sanctifying Spirit, the soul that was dead, absolutely unable to perform spiritual and supernatural acts, is revived to a kind of omnipotence—it can do all things required by the evangelical covenant, by the new law that is in the hands of our merciful Mediator for salvation. It is true, there are relics of sin in the best, and the flesh and spirit are repugnant principles warring against one another; but the renewed spirit will make no capitulation or composition with sin, but is so predominant, that sin is gradually subdued, and does not so freely and frequently break forth as it does from the unrenewed. By the grace of the Spirit "we are enabled to mortify the deeds of the body, to crucify the flesh with the affections and lusts thereof;" and to perform holy duties with freedom, alacrity and zeal, in such a manner as is acceptable to God. In short, saving grace is distinguished from that which is common to the unregenerate by its prevalency and constancy. There may be a declination in the saints tending to a downfall; but "the seed of God," that supernatural grace that "remains in them," will by the power of the Holy Spirit recover the supremacy. Others may be enlightened, and feel some good motions, and transient touches; as Saul had his rapture among the prophets. But they are not truly, entirely, and perseveringly converted to God; they are not proof against the allurements or terrors of the world. They make a fair profession until they are tried by temptations. Congealed drops of water appear like solid crystal, until the warm beams of the sun dissolve them, and reveal the hypocrisy of the crystal. False jewels may seem to have the luster of diamonds, until they are broke by a fall, and discovered to be glass. Thus the riches, the honors and pleasures of the flesh melt some, and temporal evils break the resolution of others, and make it evident they were not sincere converts. But where the Holy Spirit savingly works, he is said "to dwell:" he is not like a passenger, or a tenant who neglects the house, and allows it to fall into ruin, but as the owner he keeps perpetual residence in true Christians, and by his continual influence preserves them from final apostasy. Now from hence we may judge whether we have a saving interest in Christ and his benefits. For the apostle clearly tells us, "that if any man has not the Spirit of Christ, he is none of his." Rom 8:9. By this sacred signature we are appropriated to Christ, and visibly distinguished from the world. For though the secret and pure influences of the Spirit in the soul are only known to the person that feels them—yet his active inspirations are declarative of his presence and power in the outward conversation. As the wind that is of so thin and subtle a nature that it is invisible in itself, but we certainly know from what point it blows by the course and way that the ship makes. Thus the Spirit of God, who is compared to the wind, is revealed by an infallible indication, his fruits and effects in a holy life. And those who have communion with Christ by his Spirit, have a share in his victories, and may with confidence meet the last enemy, death; for we are assured, "if the Spirit of him that raised up Jesus from the dead, dwells in us—then he who raised up Christ from the dead shall also quicken our mortal bodies, by the Spirit who dwells in us." Rom 8:11. A preparative conformity to Christ in grace, will be followed with a consummation in glory. But those who never felt the sanctifying efficacy of the Spirit in their hearts and lives, though they are Christians in profession—yet they have no other union with Christ, than a dead branch with a tree that receives no sap and virtue from it; or an artificial member joined to the body, that may have the outward clothing and ornaments proper to that part, but derives no life and sense from it. "Whoever is in Christ is a new creature." 2Co 5:17. And only "those who partake in the first resurrection from sin, shall be exempted from the power of the second death," and upon just grounds are freed from the terrors of the first. ======================================================================== CHAPTER 9: 0A.07. CHAPTER VI. ======================================================================== Chapter VI. The Redeemer Frees Us from the Sting, Fear and Dominion of Death Our special obligations to our Redeemer considered, who frees us from the sting, and fear, and dominion of death. His love was equal to the height of his glory from whence he descended, and the depth of his sufferings for our sake. An excitation to make it the great design of our lives to overcome the fear of death. Reconciliation with God requisite to our being freed from the powers of death. Repentance is necessary to obtain the favor of God. The infinite danger of delaying it, unfolded. The presumption of long life is vain. The hope of a future repentance is very deceitful. It is very hazardous whether God will accept the repentance that flows merely from bitter constraint at last. The continuance in sin upon the presumption of pardon, renders men most unworthy of it. To apply this point, let us, Consider our special obligations to our blessed Savior, who to free us from the sting and enslaving fear of death, submitted to it with all its terrors from God and wicked men. He felt a sadness to an agony in his soul, and suffered the equal extremities of ignominy and torment in his body. The favor of God was removed from him, that it may shine upon us in that gloomy hour. And all his terrible sufferings, though foreknown by his enlightened mind, could not weaken his determined will to undergo them for us; but when Peter regarded with a more tender eye his life than our salvation, he was repelled with indignation. Unparalleled love! no less than divine, transcending all the instances of human affection. The highest kind and excess of love among men is to die for another, and the highest degree in that kind is to die to save an enemy; and of this our Savior is the singular example; love incomprehensible! "it surpasses knowledge, and all understanding" but his who expressed it. His love was equal to the height of his glory from whence he descended, and the depth of his sufferings that he sustained in our stead. "By washing us from our sins in his blood, he makes us kings!" He dignifies us with spiritual sovereignty over, not only defiling, but disturbing passions. The freest and most confident sinner in the world, who rebels against the divine laws without restraint, is a slave, not only under the chains of his imperious lusts, but in that he is liable to the scourgings of conscience whenever awakened, and to the servile fear of death every day. But the sincere Christian has a dear and sweet peace, a blessed tranquility from the tormenting apprehensions and fears of death, that are the just consequences of guilt. One of the ancient Romans highly celebrates the astronomers, who discovered the true causes of the eclipses of the sun and moon, and freed the world from the double darkness of ignorance and fear; for before that discovery, men believed the obscuring of those great lights were the fainting fits of nature, and mortal symptoms threatening a universal calamity. But what praise and blessing is due to our Savior, who has given us infallible assurance that the death of the righteous is not, as the heathen world imagined, an irreparable loss of life, but a short eclipsing of this low and base life that is common to sensitive creatures, to be restored more excellent and permanent in Heaven, where those stars shine in the divine presence forever. "Thanks be to God who gives us the victory through our Lord Jesus Christ." This should render him "infinitely precious to us," and inflame our hearts with desires equal to our obligations to serve him. Let us make it the great design and main business of our lives to remove from our souls the just fears of death. It is one of the solemn follies of the world to fear where there is no cause; as if a sentinel should mistake glow-worms in the night for lighted matches, and give a false alarm; but it is a worse folly, though pleasing, not to fear when there is the greatest reason to excite it. And it is so in the present case; for the most are without the fear of death, that should make them serious in preparing for it; nay, to maintain their security, are as unwilling to hear conscience declare the wretchedness of their condition with respect to eternity, as Ahab was the prophet Micaiah, "who always foretold evil things to him." It was the chief design of the philosophers, by principles of reason, to fortify themselves against all frightful accidents, and with a courageous mind, with an ardent and generous spirit, to encounter this inevitable evil. When one of them was threatened by the Emperor Antigonus with present death, he boldly replied, threaten this to your dissolute courtiers that are softened and melted by sensual pleasures, and easily receptive of terrible impressions—not to a philosopher to whom death is contemptible in any appearance. This was a piece of affected bravery; for Pagan philosophy could never furnish them with armor of proof against the dart of our last enemy. But the gospel assuring us that death is an entrance into immortality, makes that to be the reality of a Christian, that was a vain boast of the philosophers. Now that we may be established in that blessed tranquility that death cannot discompose, the following directions are infinitely useful. I. We must give all diligence to be in a state of reconciliation with God. The things requisite to that are, as the apostle declares, "repentance towards God, and faith in the Lord Jesus Christ." Acts 20:21. REPENTANCE includes a godly sorrow for past sins, with a detestation and forsaking them sincerely, without hypocrisy; and entirely, without partiality in the heart and conduct. It is called "repentance from dead works," Heb 6:1 the proper name of our sins, that deserve eternal death. By repentance we return to obedience that is due to God our maker and lawgiver. FAITH respects the Redeemer, who by his blood shed on the cross, and pleaded in Heaven, reconciles God to penitent sinners. The belief of his merciful and powerful mediation for our acceptance and pardon, "works by love," 2Co 5:14 and "constrains us" to dedicate ourselves in a devoted propriety to his glory and service, and to live according to that dedication. These two are absolutely necessary to the vital and salvific state of a Christian. And as soon as a person sincerely repents and believes, he is justified before God; and if he dies, will certainly obtain eternal glory. This should be the early and most speedy work of our lives; for the delay of repentance, and neglect of securing the favor of God, arms death with more stings and terrors. The infinite danger of this I will unfold, to awaken the careless and secure. The devil is a perfect sophist; and his ordinary and successful artifice to elude the force of present conviction, and wrap men in sin and damnation—is to induce them to delay the great work of the soul until afterward. He is not so foolish to tell them, as he did our first parents, "you shall not die;" for the temptation is so palpable, that it could deceive none. Though the evidence and certainty of supernatural truths, that disturb the security of sinners, is sometimes obscured by effected doubts; yet there is no artifice that can resist the full and strong conviction in men, that death is inevitable. Though nature recoils from it with abhorrence—yet this sad truth is so visible, that it forces in assent from all. Those who are so-called gods, the greatest princes, are not so vain as to pretend to an exemption by privilege from that fatal necessity; they cannot imagine to be embalmed alive, and that nature may be made incorruptible by artifice. The palace is as near the grave as the cottage; therefore the devil cherishes in men fond hopes of a long life. As some optic glasses deceive the sight, and make a superficial representation in colors on a wall but two or three steps distant, appear a long deep gallery; thus the tempter by a dangerous deceit, presents to the imagination the fatal term at a great distance; and since he cannot lessen the certainty of death in men’s belief, he removes the image of it out of their memories, to weaken the impression that it is capable to make on their affections. They dare not venture to die as they live—careless of salvation, and unprepared for their accounts with God; therefore they suspend the workings of conscience by a seeming compliance; they resolve at random to convert and reform hereafter, but will not determine at present to forsake their sins. The tempter insinuates there will be a long interval between the present time and the last hour which shall decide their state forever; that it will be a convenient season to prepare for the other world when they have done with this; as if repentance were best at last, when there are no temptations, and therefore no danger of retracting it. And the heart of man is a great flatterer, very subtle to deceive and ruin him with vain resolutions of a devout retirement, and becoming seriously religious hereafter; and thus by an easy permission he gratifies the present desires of the flesh, and goes in a circuit from one vanity to another, until death surprises the presumer. It is very applicable to this purpose, what is related of Alcoeus the poet, who from every season of the year, took arguments to give a new title to his intemperance. The spring, he said, required liberal drinking, in sign of joy for the renovation of nature. The summer to temper our heat, and refresh our thirst; it was due to autumn that is dedicated to the vintage; and winter required it to expel the cold, that would congeal the blood and spirits; thus he pleaded for the allowance of his excess. And so men in the several ages of life (that are correspondent to the seasons of the year) frame some excuses to delay repentance, and give some excuse to their rebellion against God, who commands us to hear his voice today, obediently and immediately, upon no less than being excluded from his blessed rest forever; Heb 2:7-8. Yet the self-deceiving sinner preaches another gospel to himself, and thinks the vanities of childhood, the pleasures of youth, the business of middle age, and the infirmity of old age, are plausible pretenses to put off the serious work of repentance. O that such would duly consider the desperate uncertainty upon which men build their hopes of a future repentance, and divine acceptance! 1. Men delay repentance upon the presumption of a long life; but what is more uncertain? It is the wisdom and goodness of God to conceal in his impenetrable counsels the time of our sojourning here; for if men, though liable to death every hour, and therefore should be under just fear lest it surprise them unprepared—yet against so strong a curb, run with that exorbitant vehemence after the present world; how much more licentious would they be, if secured from sudden death? But none can promise to himself one day. Death comes not according to the order of nature, but the decree of God. How many in the flower of their youth and strength thought themselves at as great a distance from death, as the east is from the west—when there was not the space of an hour between them and death, between them and Hell? The lamp suddenly expires by a blast of wind, when there is plenty of oil to feed it. The rich man pleased himself with designs of sensual enjoyments for many years—yet did not see the dawning of the next morning, "You fool, this night shall your soul be required of you." This sentence is pronounced in Heaven against thousands that are now alive, conversant in the vanities and business of the world, eating and drinking, playing and trading, and all unconcerned as to dying—yet shall breathe their last before tomorrow, and their unwilling souls be torn from the embraces of their bodies. In various manners men die from inward and outward causes; a stroke, a fever, a fit of asthma—kills the body without any presaging signs of death; as if the roof and all the chambers should fall within the house, while the walls are standing entire. And how many unforeseen accidents, and therefore inevitable, put a sudden end to life? Is it not our truest wisdom, by an early repentance, to prepare for death when life is certainly short, and but uncertainly continued, and the omission is irreparable? 2. Suppose life is continued—yet sinners who delay repentance, can have no rational hopes that they shall sincerely repent in time to come. For, (1.) Saving repentance is the gift of God; and is it likely that those who have been insensible of the loud and earnest calls of the word, inflexible to the gracious methods of his providence leading them to repentance, should at last obtain converting grace? The gales of the Spirit are very transient, and blow where he pleases; and can it be expected that those who have willfully and often resisted him, should by an exuberant favor receive afterwards more powerful grace, to overrule their stubborn wills, and make them obedient? To expect divine grace and the powerful workings of the Spirit, after long resisting his holy excitations, is both unreasonable and foolish. It is written as with a sun-beam, that God will graciously pardon repenting sinners who reform their lives; but it is no where promised that he will give saving repentance to those who securely continue in sin, upon a corrupt confidence they will repent at last. Our Savior threatens to him that neglects the improving the grace that is offered, "That which he has, shall be taken away," yet men unwilling at present to forsake their sins of pleasure and profit, and vainly hope they shall obtain grace hereafter, without any promise from God, and against the tenor of his threatenings. God has threatened that his Spirit "shall not always strive with rebellious sinners," and then their state is remediless. This may be the case of many in this life, who are insensible of their misery. As consumptive people decline by degrees, lose their appetite, color and strength, until at last they are hopeless; so the withdrawings of the Spirit are gradual, his motions are not so strong nor frequent; and upon the continued provocations of the disobedient, finally leaves them under that most fearful doom, "He who is filthy, let him be filthy still; he who is unrighteous, let him be unrighteous still!" and thus punishes them on this side of Hell, as he does the damned, by giving them over to sin. It is a bloody adventure for men to indulge their carnal appetites, as if they had infallible assurance that they should not die in an impenitent state. The delayer does not regularly trust, but tempt God. (2.) Suppose the Holy Spirit is not totally withdrawn—yet by every day’s continuance in sin, the heart is more hardened against the impressions of grace, more averse from returning to God, and repentance more difficult and hazardous. The last guilty disposition that seals up the damnation of sinners is impenitence. Now he who delays the returning to his duty, shall have more cause to repeat hereafter, but less will and power; for sin repeated, makes him more incapable of repentance; and that which is indisposition, will become averseness and obstinacy. The heart with difficulty changes its last end. Actions may be suddenly changed, when there is a disability to perform them; but the inward inclinations to sin, without supernatural renewing grace, remain. It is therefore the subtlety of the old serpent to make the entrance of sin easy; for he knows that custom is a second nature, and has a mighty power in us, "Can an Ethiopian change his skin, or the leopard change his spots? Then may you who are accustomed to do evil, do good." If sin in its infancy can make such resistance, that the Spirit of grace is foiled in his motions to rescue the soul from its bondage—then how much more when it is grown into a confirmed habit? Therefore the, apostle urges so zealously, "Today if you will hear his voice, harden not your hearts, lest any be hardened through the deceitfulness of sin." (3.) How uncertain it is whether God will accept the addresses of such at last? We are commanded, "Seek the Lord while he may be found; call upon him while he is near." The limitation implies that if the season is neglected, he will hide his face for ever. Now in cases of great consequence and hazard, what diligence, what caution should be used? 1st. Consider how derogatory it is to his majesty, to offer to God the dregs of our old age—the relics of a licentious careless life, spent in sin and vanity. Is this "to give glory to God?" Jer 13:16. Contempt provokes superiors as much as actual injuries; how vilifying is it of his eternal greatness, that men lavishly waste the best of their time, resources and strength upon their lusts; and when through weakness of old age, or the violence of a disease, they can no more do the acts of sin, nor relish the pleasures of sin—to presume that God will forgive their sins so long indulged, and of such violent provocations, and receive them into his kingdom—as if he could not be happy without them, and it were his interest to receive them? God has laid his exceptions against such addresses; he may justly stand upon his greatness and honor, "If you offer the blind for a sacrifice, is it not evil? And if you offer the lame and sick, is it not evil? Offer it now to your governor, will he be pleased with it, to accept your person, says the Lord of hosts?" As the Lord upbraids the Jews for their black ingratitude in bargaining for thirty pieces of silver, to have him betrayed to their malice, "a goodly price that I was prized at of them;" so when there is a universal prostration of all the powers and faculties, when the spirits are damped, the vital heat is checked, and the function of the senses is obstructed—then to seek to God for mercy, and to make fair promises of obedience, he may justly reproach the presumer, "a goodly time you have allotted for me!" Your youth and strength, the golden age of life, have been wasted on your lusts, and in the business of the world; and the wretched remains you think worthy of my acceptance. 2dly. Consider what sincerity or moral value is in religion that merely proceeds from bitter constraint. It is not a natural birth when the child is extracted from the dead mother. Just so, it is not genuine piety that is extorted by the rack, while the heart full of reluctancy does not truly consent. Pure religion flows uncompelled from love to God; it is the dregs that come forth with pressing. It is observed of the Israelites, that "when God slew them, they sought him, and returned and inquired early after God." But it is added, "Nevertheless they did flatter with their mouths, and they lied to them with their tongues; for their hearts were not right with him, neither were they steadfast in his covenant." Psa 78:34; Psa 78:36. How often does experience convince us of the inefficacy of a sickbed repentance? How many that were very devout and mournful with one foot as it were in the grave, and another in Hell, and were as a brand plucked out of the fire; yet when the fear of death is removed, all the terrors of conscience, the religious affections that were felt and expressed by them, vanish as the morning dew? Converting grace is distinguished by its efficacy, not only from the mere pretenses of those who know their own insincerity, but from the real workings of conscience, and the imperfect dispositions to good that are in the unrenewed. And those people who with the return of health, have returned to their sins if they had died with their religious resolutions, we would have presumed "that their repentance was unto life," and of their saving interest in the divine mercy. "The heart is deceitful above all things," and above all things deceitful to itself. Besides, when sinners are plunged in deep distress, when the shadow of death sits upon their eye-lids, they may with plentiful effusions of tears desire God to receive them to Heaven—not to see and praise his adorable excellencies, not to please and glorify him forever—but as a sanctuary from revenging justice, a refuge from Hell. And will such prayers prevail? What swells the confidence of sinners, but unworthy notions of God, as if a forced and formal confession of their sins could deceive his all-discerning eye; and desires merely terminated on themselves were sufficient to reconcile his offended majesty? 3. There is nothing renders men more unworthy of mercy than continuance in sin, upon presumption of an easy pardon at last. This is the most provoking abuse of his "Goodness and long-suffering, that should lead them to repentance." He can in the twinkling of an eye, in the beating of a pulse, cut off the sinner—it is as easy to his power as to will it. And there is no consideration should be so melting and moving as his mercifulness. We read of David, that he had more than once in his power Saul his unjust and cruel enemy—yet spared him; the effect of it was that Saul was softened, and under such compunction of spirit, that he wept, confessed his guilt, and persecuted him no more, overcome by that unexampled love, "If a man find his enemy, will he let him go?" 1Sa 26:21. Yet men take advantage from the goodness of God, securely to despise his laws. The habitual sinner thinks that God is so gracious, such a lover of souls, so easy to be entreated, that upon his dying prayer, "Lord, remember me in your kingdom," the answer will be, "Today you shall be with me in paradise." This is the deceitful principle upon which men usually build their hopes, as actions that bear the image of their minds clearly manifest. Now this presumptuous indulgence gives the deepest grain to their sins, and makes them more incapable of pardon. Chrysostom observes, that Judas was encouraged to betray his master, presuming on his mercy, goodness, benignity; which considerations intolerably aggravated his treason, and confounded his hopes. There is a dreadful threatening against those who reject the invitations of grace in their prosperity, and when the righteous judge comes to sentence and execution, are earnest supplicants for mercy. Pro 1:23-31, "If you had responded to my rebuke, I would have poured out my heart to you and made my thoughts known to you. But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you— when calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you. "Then they will call to me but I will not answer; they will look for me but will not find me. Since they hated knowledge and did not choose to fear the LORD, since they would not accept my advice and spurned my rebuke, they will eat the fruit of their ways and be filled with the fruit of their schemes." This is a doleful case beyond all possible expression! when the sinful creature, forsaken of all comforts below, addresses to Heaven for relief, and meets with derision and fury, scorn and indignation! The foolish virgins, careless to prepare for the Bridegroom’s coming, in vain at last discovered their lack of oil, in vain solicited the wise virgins for supply, in vain knocked at the door, crying, "Lord, Lord, open to us!" The answer was severe and peremptory, "I know you not;" and they were forever excluded from the joys of Heaven! ======================================================================== CHAPTER 10: 0A.08. CHAPTER VII. ======================================================================== Chapter VII. Do Not Delay To Be Reconciled with God It is most incongruous to delay our reconciliation with God until the time of sickness. It is very uncomfortable to delay it until our declining time. The vanity of men’s presuming to delay repentance, because some have been converted in their last hours. The instances of such are rare, and not to be drawn into example. Innumerable have died in their sins, deceived with hopes of repenting hereafter. Those who have delayed their repentance, are not utterly destitute of hopes if they earnestly seek God at last. 4. How incongruous is it to delay the solemn work of reconciliation with God, until the time of sickness. This is an affair wherein our transcendent interest is concerned, and should be performed in our most calm and sensible condition, when we are most capable of reflecting upon our ways, and making an exact trial of ourselves in order to our returning to God by a holy change of our lives. That the time of sickness is not a convenient season for this work, is sadly evident; for some diseases are stupefying, and all the powers of the soul are benumbed in a dull captivity; so that the sick man only perceives with his physical faculties. Some diseases are tormenting, and cause a great disorder in the soul, and distract the thoughts from considering its spiritual state. When the storm is at the highest, and the pilot is so sick that he can give no directions, the ship is left to the fury of the winds, and escapes by miracle. When there is a tempest in the humours of the body, and the soul by sympathy is so discomposed that it cannot apply itself to prepare for its appearance before the divine tribunal—what great danger of being lost, and passing from a short agony to everlasting torment? Besides, suppose the sickness is more tolerable—yet how unfit is a person weak and languishing, when sense and conscience are both afflicted, to encounter with the cruel enemy of souls? All that sincerely seek peace with God, must expect fierce anger and war from Satan; therefore it is a point of necessary wisdom, while our bodies and minds are in the best order, to be preparing against his assaults. 5. Consider how uncomfortable it is to delay repentance until old age and sickness, when the fruits of it are not so evident nor acceptable; in evil days, and the approaches of death, it is very hard to discover the sincerity of the heart, whether repentance proceeds from holy principles; whether the sorrow then expressed is godly for sin, or merely natural, for punishment; Whether the good resolutions be the effects of permanent fidelity, or of violent fear which will vanish, the cause being removed. When the invitations to sin cease, there may remain a secret undiscerned love to it in the heart, which is the center of corruption, and root of apostasy. The snake that seemed dead in the frost, is revived by the fire. The inordinate affections that seemed mortified, when the sensitive faculties were disabled to carnal enjoyments, may have inward life, and will soon be active and vigorous in the presence of temptations. And that a deathbed-repentance is usually deceitful, appears from hence, that not one of a thousand that recover from dangerous diseases, are faithful in performing their most sacred and solemn vows. How many having the sentence of death in themselves, and under the terrors of the Lord, have expressed the greatest detestation of their sins, and resolved, as they thought sincerely, if God would spare them—to reform their ways, to become new creatures, exemplary in all holy conduct; yet the danger being over, their heats of devotion expire as they revive, and their lusts recover strength with their bodies, and being suppressed only by fear, are more fierce in their return. Their hearts were as marble, that in rainy weather seems dissolved into water, but it is only from the moisture of the air, and remains as hard as ever; when the fear of death is removed, all their promises of reformation are ineffective, as violent and void; all their religious affections vanish as the morning-dew. Now if these people had died before this visible trial and discovery, they had passed into the eternal world with the reputation of true penitents, deceiving others with their prayers and tears, and liberal promises, the outward signs of repentance, and deceived themselves by the inward workings of an alarmed conscience. Therefore ministers should be very circumspect in applying the promises of mercy to people in such a state; for an error in that kind has fearful consequences. A little opiate divinity may quiet the mind for a time, but the virtue of it will be soon spent, and the presumer perishes forever. But suppose a dying person with true tears and sincere persevering affections returns to God; can he have a comfortable assurance of his sincerity? Indeed the searcher and judge of hearts will accept him; but how doubtful and wavering are his hopes? What anxious fears are in his breast, lest he builds upon a sandy foundation? And how dreadful is it to appear before the tribunal of God, and expect an uncertain sentence? But sinners still please themselves in this, that God has effectually called some at the last hour, and they may find the same favor with others. To this I answer: (1.) It is true we have some rare admirable instances of God’s mercy and grace, the dying thief and some others, which showed it is possible with God to abolish the most confirmed habits in a short time, and by a swift conversion to prepare a sinner for Heaven. But these miraculous examples are not to be drawn into consequence for the encouragement of any in their sins. A prince will not endure that his free favors should be made a law to him, and the special privilege of some, be extended to all. One who has lived as an obstinate sinner, and dies a penitent believer, is very rare and extraordinary. What our Savior said concerning the salvation of rich men, is justly applicable to this case, "That it was as easy for a camel to go through the eye of a needle, as for a rich man to enter into the kingdom of Heaven." This so astonished the apostles, that they cried, "Who then can be saved?" To mitigate the difficulty, Jesus reminds them of the divine omnipotence, "All things are possible with God." Thus for one who has been hardened in a long course of sin, and making himself fit for the company of damned spirits in Hell—to be at last suddenly prepared and received into the pure and glorious society above—is possible, but possible only as miracles are, by the efficacy of infinite power; and we cannot reasonably expect such miracles. Are Heaven and Hell such trivial things as to be left to an uncertainty? Are not men concerned in another manner in the affairs of this world? How careful to prevent the sentence of death, of imprisonment, of banishment? How diligent to obtain some temporal advantage? Yet how neglectful in things of highest importance? It may be, says the secure wretch, God will give me repentance at last, as he did to others. Remember you speak of that that most nearly concerns your soul, and dare you venture the salvation of an immortal soul upon a naked possibility of receiving grace? What reasonable person would neglect a disease that may prove deadly, and rely on extreme remedies? And can you be guilty of such a cruel indifference, such a desperate carelessness, as to leave eternal salvation and damnation to a perhaps? (2.) Consider how many thousands have died in their sins, and that great numbers of them cherished fallacious hopes of repenting at last. It may be justly said to those who neglect their present duty, presuming upon some examples of his glorious goodness on those who were converted and saved in their approaches to death—how many have finally miscarried in shooting that gulf, to one that has arrived safe at Heaven? How many that presume upon their youth and strength to delay repentance, are suddenly cut off? The first symptom of their sickness is death. And what the angel with such solemnity declared, "that time should be no more," is verified concerning them by an unexpected death. How many, when sick, hope either by the vigor of nature, or the virtue of medicines, to overcome the disease? And thus hope is cherished by the mortal kindness—the cruel deceit of friends, who are unwilling to reveal their danger, lest their spirits should sink under the apprehension of it. And thus deluded, many never see death until they feel it, and perish forever in their impenitence! How many who are guilty and graceless, when on the brink of death and Hell—yet from atheism are secure as Jonah, who slept in the midst of a tempest at sea? The tenor of their lives reveals this to be divine vengeance, they are seized by a spirit of slumber, and pass without fear into the state of everlasting desperation. How many are deceived with the appearance of repentance, and mistake a false peace for a saving peace, and assuage the anguish of conscience by extenuating remedies? Their sorrow for sin, their prayers, their resolutions of reformation—are the product of servile fear which is ineffectual to salvation. They are very liberal of the promises of amendment when they are near dying. From hence they vainly presume that God is reconciled to them, whose all-discerning eye sees the inward spring of their sorrows, and the principle of all the religious resolutions is the guilty fear of eternal judgment. Now a false tranquility is more terrible than the storms of a troubled spirit; for those who hope upon deceitful grounds, are in the most hopeless state, neglecting what is requisite in order to salvation. Thus innumerable people pass in a cloud of delusion to the kingdom of eternal darkness. And how many who have lived in careless security, as if they had "made a covenant with death," when conscience is awakened, and looks into the depth of their guilt, when they see death before them attended with judgment, and judgment with an everlasting Hell! These self-deceivers go from carnal security into eternal despair. Then truth and conscience, which were so long under unrighteous restraints, break the fetters, and terribly charge the sinners. Then innumerable acts, which they thought to be innocent, appear to be sins; and sin, that they made light of, to be infinitely evil, and in the highest degree hateful to God. And sometimes by the suggestions of the enemy of souls, they are overwhelmed with despair, and their last error is worse than the first. The devil takes his advantage of the timorous conscience, as well as of the seared conscience; solitude is his scene, as well as the noisy theater; and by contrary ways, either presumption or despair, brings sinners to the same end. He changes his methods according to their dispositions; the tempter turns accuser, and then such who had but a dim sight of sin before, have an overly keen sight of it, and are swallowed up in an abyss of confusion; the condition of such is extremely miserable. It is observed by those who are bitten by a mad dog, that their cure is extremely difficult, if not impossible; for being tormented with thirst—yet are so fearful of water, that the sight of it sometimes causes sudden convulsions and death. This is a significant emblem of a despairing soul; for when enraged conscience bites to the quick, the guilty person filled with fears and terrors, ardently thirsts for pardon—yet fearfully forsakes his own mercies. Whatever is propounded to encourage faith in the divine promises, he turns to justify his infidelity. Represent to him the infinite mercies of God, the invaluable merits of Christ sufficient to redeem the lost world—this only increases his despair, because he has perversely abused those mercies, and neglected those merits. The most precious promises of the gospel are killing terrors to him; as the sweet title of friend, with which our Savior received Judas when he came to betray him, was the most stinging reproach of his treacherous villainy. Thus it appears how dangerous it is to delay repentance and reconciliation with God until sickness and a deathbed, when the remembrance or forgetfulness of sin may be equally destructive. The sum of what has been amplified in this part is this: A vain hope of living long, and being reconciled to God when men please, is the fatal foundation of their sins and misery. They apply the word of God against the mind of God, and securely provoke him, as if they could gain Heaven in contradiction to the gospel. But they usually dispose of that time they shall never enjoy, and presume upon that mercy and grace they shall never obtain. We are commanded "to seek the Lord while he may be found"—a sad intimation that it is not in our power to find him to our comfort when we please. He spares long, but abused patience will deliver sinners to revenging justice. Samson was three times in the chamber of his lust exposed to treachery, and escaped; but the fourth time he said, "I will arise," but was surprised by his enemies, and lost his strength, and sight, and liberty. Just so, how justly will the willful neglect of salvation so long, and so compassionately offered to sinners, render the divine mercy inexorable to their prayers and tears at last! When a Roman gentleman who was accustomed to revel in the night, and sleep in the day, had wasted his great estate by luxurious living—he petitioned the emperor Tiberius to relieve his poverty, and was dismissed with this upbraiding answer: You are risen too late. He never opened his eyes to see his condition until it was past remedy. This is the sad case of many that waste the seasons of grace, and are careless of their duty, until upon the point of perishing, and then address themselves to God for his favor and pardon, but are justly rejected with the reproaches of their obstinate neglect of salvation in the time of their lives. I doubt not that some are wonderfully converted and saved at last; but these special mercies are like our Savior’s miraculous healing the two blind people as he was passing in the way, when great numbers of the blind remained uncured. We read a prodigious story in the book of Kings, that a captain and his fifty men commanded Elijah to come to the king, and immediately a tempest of lightning destroyed them. Now who would think that another captain with his fifty should be so desperate, having the ashes and relics of those miserable carcasses before their eyes, as to make the same citation to the prophet? Yet they did, and provoked the justice of Heaven to consume them. This madness is exemplified in thousands every day; for notwithstanding they see sinners like themselves cut off in their evil ways, they continue unreformed, as if they were fearless of Hell, as if resolved to secure their own damnation! I would not from what has been represented in this matter so universally useful, discourage any who have lived in a course of sin from earnest seeking to God in their last hours; for even then they are not utterly destitute of hope. The gospel sets forth the mercy of God to returning sinners, in various representations and expressions of admirable tenderness. When the lost sheep was recovered, there was joy as if a treasure had been found. The prodigal had wasted his estate in lasciviousness and luxury, and by a harsh poverty came to him senses, reflecting with shame upon his folly and rebellion; and the sense of his misery (not a more sincere or noble principle at first) compelled him to go to his father, to try what his affections would do. And it was not a vain presumption, for he found the effects of fatherly and compassionate love, "So he got up and went to his father. But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. "The son said to him, ’Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’ "But the father said to his servants, ’Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate!" Luk 15:20-24 The design of Christ was to represent his heavenly Father in that parable; and to wounded spirits who feel the intolerable weight of sin—the mercy and mildness of the gospel is to be exhibited. God is rich in mercy to all who call upon him in truth. But to tell sinners who securely proceed in their sinful ways, that they may be saved at last, and notwithstanding their presumptuous repulses of God’s calls to his service—yet think they may come into the vineyard at the eleventh hour and be rewarded—is to give countenance and protection to sin, and to harden them to destruction. Poison is not cured by giving food, but antidotes that put nature into a passion until the poison be expelled. The terrors of the Lord can only prove medicinal to such depraved souls. To conclude this argument, let us seriously consider the revelation God has afforded of himself in the gospel. He is a Father and a judge; justice and holiness as well as mercy are essential to his nature, that our affections may be accordingly moved towards him. "If you call on the Father, who without respect of persons judges according to every man’s work, pass the time of your sojourning here in fear." Presumption and despair are very dishonorable to God and pernicious to the soul. Presumption destroys the fear of God; despair destroys the love of God. But hope tempered with fear, has an excellent influence in the Christian life. The ballast and the wind are both necessary, that the ship may sail safely; without the wind the ship can make no way; and without ballast it is in danger of oversetting by every gust. Just so, hope and fear are necessary to bring us safely to Heaven. Fear without hope chills, and stupefies the vigor and alacrity of the soul, that it cannot come to God. Hope without fear makes the soul vain and careless of its duty, and liable to be overthrown by every pleasing temptation. Briefly, let us rightly understand the tenor of the evangelical promises of pardon and grace: they are conditional, and applicable only to penitent believers. Sincere faith purifies the heart, works by love, and is the living principle of universal obedience. Genuine repentance unto life is productive of all good fruits in their season. Without faith and repentance we can neither be justified in this world, nor glorified in the next. "Be not deceived, God is not mocked; as a man sows, so shall he reap. He who sows to the flesh, shall of the flesh reap corruption; he who sows to the Spirit, shall of the Spirit reap life everlasting." ======================================================================== CHAPTER 11: 0A.09. CHAPTER VIII. ======================================================================== Chapter VIII. Preserving Ourselves from Presumptuous Sins Renders Death Comfortable The preserving ourselves from presumptuous sins, a means to render death comfortable. The zealous discharge of the duties of our callings, and endeavors to glorify God, and do good according to our abilities, will sweeten the thoughts of death. An indifference of mind and affections to earthly things makes death less fearful. Frequent converse with God in holy duties, makes death desirable. A steadfast belief of future happiness makes death desirable. An excitation to the saints to die with courage and cheerfulness. It is our duty to die with resignation and with patience, and earnest desires to be with Christ. It is very befitting a Christian to die with joy and thanksgiving. II. The careful preserving ourselves from willful presumptuous sins, is a happy means to render death comfortable to us. Sins of ignorance and infirmity, of sudden eruption and surprise—the best men are not freed from in the present state; and being the daily motive of our grief, and serious circumspection to prevent them, are consistent with the regular peace of conscience, and the friendship and favor of God. But great sins in their matter being so contrary to natural conscience, and supernatural grace; or sins presumptuous in the manner of their commission, such as proceed from the choice of the perverse will against the enlightened mind, whatever the matter or kind of them may be, are direct rebellion against God, a despising of his command, and provoke his pure eyes, and make the aspect of death fearful. The Spirit seals our pardon and title to Heaven as the Holy Spirit; his testimony, that "we are the children of God, and heirs of glory," is concurrent with the renewed conscience, and distinguished from the ignorant presumptions, blind conjectures, and carnal security of the unholy. As the sanctifying Spirit, he distinguishes true Christians from the lost world, effectually brings them to God, confirms their present interest in the promises of the gospel, and their future hopes. Briefly, grace is the most sensible effect and sign of God’s special favor, the fruit of election, and the pledge of glory; and the truth of grace is most clearly and certainly made evident by the continual efficacy of it in the conduct. The observation of our hearts to suppress unholy affections, and of our senses to prevent them—a constant course of holiness in our lives (though many frailties will cleave to the best) is usually rewarded with great peace here. God has established a connection between our obedience and his comforts. Those who keep themselves pure from the defilements of the world, have the white stone promised, the bright jewel of assurance of God’s pardoning and rewarding mercy. We read of Enoch, "that he walked with God," he was a star shining in a corrupt age; the tenor of his life was holy, and he was translated to Heaven without seeing death. Though this was an extraordinary miracle—yet there is a peculiar reward analogical to it; for those who walk circumspectly, they shall not see death with its terrors, but usually have a holy cheerfulness, a peaceful joy in their passage through the dark valley of death, to Heaven. But presumptuous sins against external and internal restraints, the convicting law of God, and the directions of conscience, (to which even the saints of God are liable here, as appears by David’s earnest prayer to be preserved from them)—such sins grieve the Holy Spirit and wound our spirits; and, if continued, sequester us from the comfortable privileges of the gospel, and render us unfit for the kingdom of Heaven. And when they are retracted by repentance—yet there often remains a bitter remembrance of them; as deep wounds, though cured—yet are felt in change of weather. And sometimes a surge of doubts and fears breaks into humble penitent souls, in the last hours; though death brings them safely—yet not comfortably to Heaven. III. The zealous discharge of the duties of our place and calling, the conjunction of our resolutions and endeavors to glorify God; and do good according to our abilities and opportunities of service, sweetens the thoughts of death to us. For the true end and goal of life is the glory of God; and when with fidelity it is employed in order to it, death brings us to the blessed rest from our labors. Our Savior when he was to leave the world, addressed himself to his Father, "I have glorified you on earth, I have finished the work you gave me to do. And now, Father, glorify me with yourself, with the glory which I had with you before the world was." John 17. A Christian that imitates and honors Christ, and with diligence perseveres in well-doing, may with a humble confidence in the divine mercy expect the promised reward. The reflection upon a well spent life, is joined with a joyful prospect of God’s favor and acceptance above. But to the careless and remiss, to those who are willfully negligent of their duty, how fearful is death which summons them to give an account of their talents to the righteous Lord? IV. A holy indifference of affection to present things, makes it easy to part with them, and death less fearful to us. David, though a king, declares he was a stranger on earth, not only with respect to his transient condition, but his inward disposition; and that he was "as a weaned child" from the admired vanities of the world. Chrysostom in a letter to Ciriacus, who was tenderly sensible of his banishment, wrote to him, "you now begin to lament my banishment, but I have done so for a long time; for since I knew that Heaven was my country, I have esteemed the whole earth a place of exilement. Constantinople, from whence I am expelled, is as distant from paradise as the desert to which they send me." But when our affections are set upon external things, and we are irregular in our aims, intemperate in our use, and immoderate in our delights—then how sensible and cutting is the loss of them? How bitter is death that deprives a carnal wretch of all the materials of his frail felicity? What a storm of passions is raised, to lose all his good things at once! For it is a rule in nature, what is possessed with transporting joy, is lost with excessive sorrow. As the ivy that twines so closely about the tree, and is intimately fastened by so many roots as there are branches, cannot be plucked away without rending the bark with it; so when the world, that was as it were intertwined with the heart, is taken away, the heart itself is grievously rent by the violent separation. The unhappiness of carnal and worldly people is heavily aggravated, in that the guilt in procuring or abusing those treasures and delights that they leave here with so great sorrow—will cleave to them, and give testimony against them before their unerring Judge. But when the affections are loose to the world, and set upon Heaven, our leaving the earth is no loss but gain, and our separation from the body of flesh is with that alacrity, as the putting off a vile garment to be clothed with a royal robe! It was the wise counsel of Tertullian to the women of the first ages of the church, not to value and love the jewels and ornaments of gold, that they might be more ready and resolved to obtain by death, martyrdom; and by martyrdom, eternal glory. And that we may disentangle our souls from those voluntary bands that fasten us to present things, we must have a sincere uncorrupted judgment of their vanity. The apostle exhorts Christians to moderation in their temper and conduct, with respect to the business and enjoyments here: "What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away!" 1Co 7:29-31 To a wise and pondering observer, what comparison is there between shadows and dreams—and substantial everlasting blessedness? If men had the same opinion of this world while they live, as they will have when they are to die—they would not inordinately seek it. Those who have magnified temporal honors and riches, and lived in pleasures without remorse—yet in their dying hours, when men speak with most feeling and least affectation, how have they vilified those empty appearances of happiness! With what moving expressions have they declared the vanity and brevity of worldly things! As when the Israelites were to go through the river Jordan, which opened itself to make a free and dry passage for them; the lower part of its waters ran into the dead sea, and utterly failed, but the waters that came from above, rose up and appeared like a mountain. Jos 3:16. Just so, when men come to the universal passage from this to the next life, inferior things absolutely fail, and are lost in the dead sea; but the things above, which are eternal, then appear in their true greatness, exceeding all human comprehension; from hence is the change of mind and language concerning the one and other. V. Solemn, affectionate, and frequent converse with God in religious duties, will render death not fearful to us. The whole life of a Christian, as such, is a "continual communion with the Father, and with Jesus Christ." 1Jn 1:3. For he performs all good works by divine grace communicated "from above," and refers all to the divine honor. As in a compass, one end is fixed in the center, while the other moves in the circumference; so the heart of a Christian is in Heaven, his aims are for God, while he is active here in the world. His natural and civil actions are heightened to a supernatural end; and thus "his citizenship is in Heaven." But this was spoken of before; and that which is now specified, is the more immediate service of God in holy meditation, prayer, and the ordinances of the gospel, which is the noblest part of the spiritual life. Our blessed Savior while upon earth, always saw the face of God, and invariably sought his glory in all things—yet had his special times of prayer and heavenly communion with God, and the most glorious testimonies of his favor in those times. Just so, our communion with God here is as true as in Heaven, but the influence and fruition is different according to our capacity. When the soul feels the vigorous exercise of the thoughts and affections upon God, and the raised operations of grace in holy duties, it is as certain a sign of God’s favor and acceptance, as when fire descended from Heaven to consume the sacrifice. And often our affectionate duties are rewarded with sensible consolations, and holy souls are dismissed from the throne of grace, as they shall be received at the throne of glory—with the reviving testimonies of God’s approbation. Now the assurance of God’s love conquers the fear of death. This communion must be frequent. As love and respect between friends are maintained by constant visits and letters, and mutual confidence arises from acquaintance; so by the interchange of holy duties and divine favors, we preserve a lively sense of God’s love, and a humble familiarity with his majesty, that his presence is not a terror to us. A Christian who walks with God here, when he leaves the world, (to use the words of a dying saint) "changes his place, but not his company." God was always with him on earth, and he shall be ever with God in Heaven. But cold and seldom converse with God begets strangeness, and that makes us shy of God. When religious duties are performed as a complimental visit without zealous affections, or used only in times of affliction and exigency, as cordials in swooning fits—the divine presence is uncomfortable to us. Those who prefer carnal sweets before acquaintance with God, cannot with peace and joy think of appearing before him in judgment. O how unwelcome is death to such! "for then the Spirit returns to God who gave it." VI. Let us strengthen our belief of the blessed state after death. Divine truths lose their influence and efficacy when they are not steadfastly believed. "Faith is the substance of things not seen, and the evidence or conviction of things hoped for." Heb 11:1. The Spirit confirms our faith, by convincing reason of the truth of the gospel. The life of Christ so glorious in holiness, his doctrine is so befitting the wisdom and other excellent attributes of the Deity; his miracles are so great, numerous, open, and beneficial—not merely to surprise the spectators with astonishment, but to touch their hearts; his death foretold by the prophets, and exactly agreeing in all the circumstances of the predictions; his resurrection the most noble operation of the divine power—are the strongest proofs that what he has revealed as the counsel of God for our redemption, and the preparations of glory for the saints in Heaven, are divine truths. And the efficacy of the Spirit of Christ in sanctifying his disciples in all ages, is a continual and as satisfying an argument that the gospel is derived from God the fountain of truth, as extraordinary miracles. For holiness is as inseparable a property of the divine nature as omnipotence, and the sanctification of the soul is as divine an effect as the resurrection of the body. Now in the gospel God enters into covenant with obedient believers, "to be their God," a title and relation, that supposing them the most happy here, all the enjoyments of this world cannot fulfill. This covenant is not dissolved by death; and from hence it follows they are partakers of his glory and joys in the next life. For the honor of his veracity is most dear to him. The psalmist declares that he has "magnified his word above all his name." No perfections of his nature are more sacred and inviolable than his truth. The foundations of nature shall be overturned, and the most solid parts of the creation destroyed—but his promises shall be completely accomplished. We are assured by his infallible authority, that "there remains a rest for the people of God." And "he who receives this testimony, sets his seal that God is true;" honors the truth of God’s word, and binds himself more firmly to his service, and is encouraged to leave this poor world for that which is infinitely better. Our confidence and patience in well doing, and in suffering the utmost evil to nature, is from the pregnant apprehensions of the reality of eternal things. "We know," says the apostle, "if our earthly tabernacle be dissolved, we have a building not made with hands, eternal in the heavens!" 2Co 5:1. This fortified him against the terrors of death. When "Stephen saw the heavens open, and the Son of God ready to receive him," with what courage and constancy did he encounter the bloody rage of his murderers. Faith supplies the lack of vision, it pierces the clouds, opens a window in Heaven, sees the crowns of righteousness prepared for the saints, and sweetens the bitterest passage to it. But if our faith is weak and wavering, our courage will decline in the needful hour. It is with Christians in their last passage from earth to Heaven, as with Peter walking upon the waters to Christ; while his faith was firm in Christ, he went upon the waves as on the firm land; but upon the rising of a storm his faith sunk into fear, and he sunk in the waters; until our Savior upon his earnest prayer, "Lord, save me!" took hold of him, and raised him with that compassionate reproof, "O you of little faith, wherefore did you doubt?" VII. The last use is to excite the saints to die with that courage and cheerfulness "as befits the gospel of Christ." The encouragement of Joshua to the Israelites against the giants that terrified them from entering into the land of Canaan, the type of Heaven, "Do not be afraid of the people of the land, because we will swallow them up. Their protection is gone, but the LORD is with us. Do not be afraid of them." Num 14:9. That is, we shall obtain an easy conquest over them—is applicable to this purpose. Do not fear death—the enemy that interposes between us and the true Canaan; for our conflict shall be the means of our victory, and triumphant possession of the holy and blessed land above! This is very honorable to our Redeemer, and recommends godliness to the judgment, affections, and practice of others. Basil tells of a custom to anoint the tops of doves wings with some fragrant liquor, that mixing in company with other doves, they might by the scent allure them to follow to the dove-houses. Thus when holy people live and die with peaceful joy, those who converse with them, are drawn by that fragrance of paradise to apply themselves to serious piety. It is the apostle’s consolatory advice to believers, "not to be sorrowful for those that sleep in Jesus, as those who are without hope." 1Th 4:1-18. When Jacob saw his beloved son’s coat torn and stained with blood, he abandoned himself to desperate sorrow, and continued mourning for his death, when Joseph was advanced in authority and dignity next to Pharaoh in the kingdom of Egypt. Just so, when we see the garment of mortality torn by diseases, we mourn for departed saints, as if death had absolutely destroyed them—when their souls are reigning in glory! This immoderate sorrow is a heathenish passion, suitable to their ignorance of the future happy state, but very unfitting the plenary assurance the gospel affords us of it. Indeed for the wicked to die with fears and palpitations of heart, to be surrounded with impendent horrors, when such a precipice and depth of misery is before them—is very just and reasonable; but for the saints to die uncomfortably under inordinate fears, is a disparagement to the "blessed hope" established upon "the revelation of life and immortality by the gospel." Now in three things I shall propound the duty of dying Christians: 1. To submit to the divine pleasure with resigned hearts, as to the means, the manner, and time of death. God has a sovereign right and dominion over us. The present life is his most free favor, and he may justly recall it when he pleases. His will should be the first and last rule of our will. Whether he gently untwines the band of life, or violently breaks it—we must placidly without reluctance yield up ourselves. By whatever means death comes, all second causes are moved by an impression from above, in whatever age of life. All our times are appointed by the divine counsel; and a saint ought with that readiness and meek submission to receive it, as if he heard an express voice from Heaven calling him to God, and say in his heart with Samuel, "Here I am, you called me." This is the last act of our obedience, and very pleasing to God. We read of the marvelous consent of Abraham and his son Isaac, the father to offer up his son, and the son his life, (that were both the gifts of God) in compliance with the divine command, and from Heaven he declared his high approbation of it. "This is to make a virtue of necessity, and turn nature into grace." But discontent and reluctance, as if our lives were our own, and taken from us unjustly or unseasonably—is rebellious unthankfulness, unfitting a creature, much more a true Christian, who exchanges a perishing life for that which is eternal! 2. To receive death not only with patience, but earnest desires to be with Christ. I know death is naturally unwelcome. Our Savior tells Peter, "when you are old, another shall bind you, and lead you where you would not want to go" John 21:18, signifying his martyrdom. The circumstance "when you are old" is remarkable, and intimates the natural unwillingness to die, when there was little time to live. But his rational sanctified will was superior and prevalent. The universal desire of the saints is to be happy in the presence of God; for the divine nature communicated to them is intelligent, and inclining towards its chief good; and if the obtaining it were not by "being unclothed, but clothed" by an immediate translation to Heaven—how willingly would they leave this world! But there is a bitterness in death that makes it unpleasant; and many holy souls that desire the glorious liberty in Heaven—yet are reluctant to leave their earthly prison. Now there are so many arguments to make the saints desirous of dying, that methinks since life is chiefly valued and dear to them, as it is the way to Heaven—when they are come to that blessed end, it should not be longer desirable. What is this poor world that chains us so fast? It is the devil’s circuit wherein he ranges, seeking "whom he may devour;" it is the theater of contentions. The low aspire to rise; the exalted fear to fall; the poor envy the rich, and the rich despise the poor. This poor world is a foreign country to the saints, and as pilgrims and strangers, they are liable to reproaches, injuries, and hard dealings from the wicked, the natives of the earth. What is the present momentary life, that it so enamors us? It is surrounded with temptations, oppressed with fears, ardent with sinful desires, and continually spent in vanity or vexation. In adversity it is depressed and melancholy. In prosperity it is foolish and proud. It is a real infelicity under the deceitful appearance of felicity. But above all other motives, the evil of sin from which we cannot be clearly exempted here, should render death desirable. The best suffer internal fightings between "the law of the flesh, and the law of the mind;" as Rebecca felt the twins, Esau and Jacob, struggling in her womb. How hard is it to be continually watching the heart, that corruptions do not break out; and the senses, that temptations do not break in? How difficult to order the affections—to raise what is drooping, and suppress what is rebellious? How many enemies of our salvation are lodged in our own bosoms? The falls of the saints give sad evidence of this. If the body were unspotted from the world, as in the creation of man, there might be a just plea of our unwillingness to part with it; but since the body is the inducement and instrument of sin, we should desire to depart, that we might be perfectly holy. Death is the final remedy of all the temporal and spiritual evils to which we are liable here! And the love of Christ should make us willing to part with all the endearments of this life, nay desirous to enter into the celestial paradise, though we must pass under the angel’s sword, the stroke of death, to come into his glorious presence. He infinitely deserves our love, for we owe our salvation and eternal glory to the merit of his humiliation, and the power of his exaltation. With what earnest affections did Paul desire "to depart and to be with Christ?" Love gave wings of fire to his soul, ardent desires mounting to Heaven. How valiant were the martyrs in expressing acts of love to Christ? How boldly did they encounter death, which interposed between them and the sight of his glory? Their love was hotter than the flames that consumed them! They as willingly left their bodies, as Elijah let fall his mantle to ascend to Heaven. And how does it upbraid the coldness of our love, that we are so contented to remain in this poor world, absent from our Savior. That the moles of the earth, who never saw the light of the sun, and feed on bitter roots, are pleased in their dark receptacles, is no wonder; but if birds that are refreshed with his cheerful beams, and feed on sweet fruits, should willingly be confined in caverns of the earth—it would be unnaturally strange. Thus for Pagans (and those who are so in heart, though different in profession) who are so short-sighted and depraved, that they only perceive and enjoy present earthly trifles, for them to be unwilling to die is no wonder; for then all that is valuable and delightful to them is lost forever. But for those who are enlightened by the revelation of God so clearly concerning the state of glory, and have tasted the goodness of the Lord, and know the incomparable difference between the poor and frail life here, and the inestimable immutable felicity hereafter—for them to be unwilling to leave this world for that which is infinitely better, is astonishing! Such was the love of our Savior, that his personal glory in Heaven did not fully content him, without the saints partaking of it with him, "Father, I will that those whom you have given me, be with me where I am, that they may behold my glory!" If our hearts do not answer to his, it is a sad indication that we have not a saving interest in him; for the application of his merits is always joined with the imitation of his virtues, and the reflection of his love. The lovers of Christ will join with the inflamed spouse, "Draw us, and we will run after you. O loosen our affections from this world, that we may readily ascend to you." They will renew the sighs of holy David in his banishment, "O when shall we come and appear before God!" 3. To die with thanksgiving and joy. It is usual to compare this life to a voyage. The Scripture is the chart that describes the coasts we must pass, and the rocks we must avoid. Faith is the compass that directs the course we must steer. Love is the rudder that governs the motion of the ship. Hope fills the sails. Now what passenger does not rejoice at the discovery of his country where his estate and heart is, and more at the near approach to the port where he is to land? Is not Heaven the country of the saints? Is not their birth from above, and their tendency to their eternal home? And is not the blessed bosom of Christ their port? O what joyful thanksgivings are due to God, when by his Spirit and providence, they have happily finished their voyage through such dangerous seas, and are coming into the land of the living! How joyful was the coming of the dove with an olive branch to Noah, to show him the deluge was assuaged, and the time was come of his freedom from the troublesome company of animals, and from the straitness and darkness of the ark, to go forth and possess the world! How joyful should death be to a saint, that comes like the dove in the evening, to assure him the deluge of misery is ceased, and the time has come for his escape from the body, and his deliverance from the wretched sinful society here—and his possessing the divine world. Holy souls are immediately transported by the angels to Christ, and by him presented to his Father, without "spot or wrinkle," complete in holiness, and prepared for communion with him in glory! How joyfully are they received into Heaven by our Savior and the blessed spirits. They are the reward of his sufferings, the precious and dear purchase of his blood. The angels that rejoice at the conversion of a sinner—rejoice much more at the glorification of a saint. The "church of the first-born" who have before us entered into glory, have a new accession of joy, when their younger brethren arrive to the undefiled immortal inheritance. And is it not very befitting that believers joyfully to ascend to the seat of blessedness, to the happy society that inspires mutual joys forever? For our encouragement there are numerous instances of believers that have with peace and joy, though in various degrees, passed through the dark valley of death, to the inheritance of light. Some have died with more joy than they lived, and triumphed over the last enemy, death, with the vocal praises of God. Others with silent affections have quietly commended their spirits into his hand. Some have inward refreshings and support. Others have exuberant joys and ravishments, as if the light of glory shined into them, or the veil of flesh were drawn, and their spirits were present with the invisible world. Some of the martyrs in their cruellest sufferings felt such impressions of confidence and alacrity, that as in the house of Lamech there were accorded at the same time two discordant callings by the two brothers; Jubal the inventor of the harp and organ, and Tubal-Cain the first artificer in brass and iron—the one practiced on instruments of music, breathing harmonious sounds and melodies; the other used hammers and anvils, making noise and tumult; so in some people, while the heaviest strokes fell on their bodies, their souls were ravished with the sweetest joy and exultation. Indeed it is not always thus with the saints; for though sin is pardoned—yet the apprehensions of guilt may remain. When a stream is disturbed, it does not truly represent the object. Just so, when the affections are disordered, the mind does not judge aright of a Christian’s state. A serpent may hiss when it has lost its sting. Death may terrify when it cannot hurt us. I doubt not but some excellent saints have been in anxieties to the last, until their fears were dispelled by the actual fruition of blessedness—just as the sun sometimes sets in dark clouds, and rises in a glorious horizon. We read our evidences for Heaven by the light of God’s countenance; his image is made visible in our souls by the illustration of his Spirit; and he exercises prerogative in the dispensation of his comforts. It is his pleasure to bestow extraordinary favors on some, and deny them to others who are as holy. But every penitent believer has just cause of joy in death; for Jesus Christ has reconciled God, destroyed Satan, and conquered death! The last day of his life, is the first day of his glory. ======================================================================== CHAPTER 12: 0A.10. 2 JUDGMENT ======================================================================== 2 Judgment Section 2. ETERNAL JUDGMENT "For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead." Acts 17:31 ======================================================================== CHAPTER 13: 0A.11. CHAPTER I. ======================================================================== Chapter I. The Coherence of the Text Opened. The determining a time, and the designation of the person to judge the world are expressed. God is king of the world by creation. The two principal parts of his sovereignty, are giving laws to rule his subjects, and to pass final judgment according to those laws. His essential attributes qualify him for the exercise of government. The son of God united to the human nature, is wisely appointed to judge men. The quality of this office requires no less person, upon the account of its superlative dignity, and immense difficulty. It is the reward of his sufferings. The day of judgment is styled the great day in several respects. To define the particular time is beyond the knowledge of any mere creature. The apostle Paul had this title of honor eminently conferred upon him, ’the apostle of the Gentiles;" this office he performed with persevering diligence, diffusing "the light of life to those who sat in darkness, and in the shadow of death." In this chapter we have recorded the substance of his sermon to the Athenians; wherein his admirable zeal and prudence are remarkable, in the matter and order of his discourse, to convince and persuade them to receive the saving truth of the gospel. He first lays down the principles of natural religion, to prepare them for the more easy belief of supernatural revealed religion. The depravity of the minds of men was in no instance more prodigious than in their vilifying conceits of the Deity; they attributed his name and honor to various idols, and ascribed to him their own figure, and, which was infinitely more unworthy and dishonorable, their own passions and vices. They adored their own vain imaginations. The idols of their hearts were erected on their altars. Venus was a goddess, because impure love reigned in their breast. Bacchus had religious rites, because sensual pleasures, as sweet as wine, intoxicated their spirits. These errors, as gross as impious, were universal; the philosophers themselves were not exempted from the contagion. The apostle therefore makes use of the clearest arguments to give authority to the plain conspiring voice of nature, that had so long in vain recalled them from idolatry to the worship of the only true God. He therefore declares that the divine Maker of all things, "the Father of spirits, could not be represented by corporeal and corruptible things," Acts 17:29, but was to be acknowledged and adored in a manner befitting his spiritual and infinite perfections. That "he made all nations from one man," verse 26, though distinguished in their habitations and times, that they might seek and serve the one universal Creator. And though the pagan world for many ages had lived in an unnatural oblivion of God, and he seemed unconcerned for their violation of his laws—yet it was not from the defect of justice, but the direction of his wisdom, that his patience was so long extended to them. And this he proves by the new and most express declaration of his will, "In the past God overlooked such ignorance, but now he commands all people everywhere to repent. For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead." Acts 17:30-31 In the words, the eternal counsels of God are revealed in two great things. First. The determining a TIME wherein he will righteously judge the world, "He has appointed a day." Secondly. The designation of the PERSON by whom he will perform that eminent part of sovereignty, "by Jesus Christ, whom he has raised from the dead." In order to the handling of the main point, it is requisite to premise briefly some propositions: 1. That God is the universal monarch of the world, and has supreme authority to govern reasonable creatures without their consent. The psalmist calls to the heathens, "Know that the Lord is God," Psa 100:3. that is, the most glorious being, and absolute sovereign, "for it is he who made us, and not we ourselves." He formed all things by his almighty goodness, and is king by creation. 2. The two principal and necessary parts of his sovereignty are, to give laws for the ruling of his subjects, and to pass final judgment upon them for their obedience or inconformity to his precepts. Mere natural agents are regulated by a wise establishment, that is the law of their creation. The sun and stars are moved according to the just points of their compass. The angels are under a law in Heaven, "and obey his commandments." The human nature of Christ, though advanced to the highest capacity of a creature, "yet received a law." And this whole work upon earth for our salvation, was an act of obedience to the will of God. If a prince out of affection to his friend will leave his own dominions, and live privately with him in a foreign country—he must be subject to the laws of that place. Indeed it is not conceivable that a creature should be without a law; for this is to make it supreme and independent; SUPREME, in not being liable to a superior power to confine and order it; INDEPENDENT, as to its being and operations; for dependence necessarily infers subjection. There is a visible connection between those titles, "The Lord is our judge, the Lord is our Lawgiver, the Lord is our King." Isa 33:22. And sometimes in Scripture his sovereignty is intimated in the title of judge; thus in that humble expostulation of Abraham for Sodom, "Shall not the Judge of all the world do right?" He addresses his request to God under that title, to soften his power, and incline his clemency to save the wicked for their sakes who were comparatively righteous, that is, innocent "of their crying sins." 3. As his right to govern and judge the world is natural, so are his attributes, his wisdom, holiness, justice and power, which qualify and render him most worthy to exercise this government. These are finite separable qualities in angels or men, but essential perfections to the Deity. It is more irrational to conceive that the least act of injustice can be done by the holy and righteous Lord. The apostle rejects with extreme detestation, the blasphemous charge of unrighteousness in God’s proceedings, "Is God unrighteous who takes vengeance? God forbid; for then how shall God judge the world?" Rom 3:5-6. He may as soon renounce his nature, and cease to be God, for as such he is necessarily Judge of the world—as violate his own perfections in his judicial proceedings with us. 4. God being invisible in his own nature, has most wisely ordained the last judgment of the world to be transacted by a visible person; because men are to be judged, and the whole process of judgment with them, will be for things done in the body. The PERSON appointed for this great work, is Jesus Christ the Son of God united to the human nature. "The Father judges no man," John 5:22—not as if he descended from the throne, and divested himself of his supremacy, but not immediately, "but has committed all judgment to the Son." And it follows, "As the Father has life in himself, so has he given to the Son to have life in himself; and has given him authority to execute judgment also, because he is the Son of Man" verse 26, 27. That is, in the quality of Mediator, for the reward of his sufferings. The quality of this office requires no less person for the discharge of it, than the Son of God. (1.) Upon the account of its superlative dignity. No mere creature is capable of such a glorious commission. To pass a sovereign sentence upon angels and men, is a royalty reserved for God himself. We read that "no man in Heaven or earth was able to open the sealed book of his eternal counsels, as unsearchable as deep," only Jesus Christ, who was in the "Bosom of the Father," the seat of his counsels and compassions, and was acquainted with all his glorious secrets, could unfold the order of the divine decrees about the church. And if no creature was worthy to be admitted into God’s counsel, much less to be taken into his throne as the ultimate judge. The eternal Son, "the express image of his person," is alone fit to be authorized representative in judgment. Our Savior declares that the Father invested the Son with this regal power, that "all men should honor the Son," with the same religions reverence, and supreme adoration, "as they honor the Father." (2.) Upon the account of the immense difficulty, no mere creature is able to discharge it. To judge the world, includes two things: 1. To pass a righteous and irrevocable judgment upon men for all things done in this life. 2. The actual execution of the sentence. And for these duties, no less than infinite wisdom and infinite power are necessary. If a select number of angels of the highest order were deputed—yet they could not manage the judicial trial of one man; for besides the innumerable acts and omissions in one life, the secrets of the heart, from whence the guilt or goodness of moral actions is principally derived, are not open to them. Jesus alone that discerns all things, can require an account of all. (3.) The Son of Man is invested with this high office as the reward of his sufferings. We must distinguish between the essential and economic power of Christ. The Son of God, considered in his divine nature, has an original power of judgment equal with the Father; but considered as Mediator, he has this power by delegation. In the quality of the Son of Man, he is inferior in dignity to the Father. The apostle declares this in that scale of subordination of the creatures to believers, and of believers to Christ, and of Christ to God, "All things are yours, and you are Christ’s, and Christ is God’s." And observing the beautiful order that arises from the superiority and dependence between things, he says, "The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God." Now this power by commission was conferred upon Jesus as the reward of his sufferings. The apostle expressly declares that Christ "being in the form of God," without any usurpation truly equal to him in divine perfections and majesty, "humbled himself, and became obedient to the death of the cross. Therefore God has highly exalted him, and given him a name above every name; that at the name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." His victorious sufferings are the titles to his triumphs; his being so ignominiously depressed and condemned by men, is the just reason of his advancement to judge the world. 5. There is a DAY appointed wherein the Son of Man win appear in sensible glory, and exercise his judicial power upon angels and men. He is now "seated at the right hand of the Majesty on high," and the celestial spheres are under his feet; universal nature feels the power of his scepter; he reigns the hearts of the saints by his word and Spirit, and restrains the fury of his enemies in whatever degree he pleases. But still his servants are in distress, and his rebellious enemies insolently break his laws; and the curtains of Heaven conceal his glory from us. Therefore a time is prefixed when in the face of the world he will make an eternal difference by the rewards and punishments, between the righteous and the wicked, and his government shall have its complete and glorious outcome. This is styled the "Judgment of the great day." (1.) With respect to the appearance of the Judge. When the law was given from Mount Sinai, the mountain was covered with fire, and the voice of God as loud as thunder proclaimed it from the midst of the flames, so that the whole army of the Israelites was prostrate on the plain, struck with a sacred horror, and almost dead at the amazing sights and sounds. From hence it is said, that "in his right hand was a fiery law." And if the Lawgiver appeared in such terrible majesty at the proclaiming the law—then how much more when he shall come to revenge the transgressions of it? It is set forth in Scripture in the most lofty and magnificent expressions, "He shall come in his Father’s glory, and his own glory, and the glory of the angels." Luk 9:26. A devouring fire shall go before him, to consume all the works of the universe. He shall descend from the highest heavens, glorious in the attendance of innumerable angels, but more in his own majesty, and sit on a "radiant throne high above all." (2.) It is great with respect to the appearance of those who are to be judged—all the apostate angels, and the universal progeny of Adam. The earth and the sea, and all the elements shall give up the dead. The mighty angels, the winged ministers of justice, shall fly to all parts, and bring the wicked as miserable prisoners before that high tribunal. And those blessed powerful spirits shall congregate the righteous, to present them at his right hand. (3.) It is great with respect to what shall be then done; he shall perform the most glorious and consummate act of his regal office. After a righteous trial, he shall pronounce judgment, upon which the eternal destiny of every being depends. Immediately the saints shall ascend with him to the everlasting mansions of glory—and the wicked shall be swallowed up in the fiery gulf forever! To define the particular time when this shall be accomplished, is beyond the knowledge of the angels of highest dignity. It is among the secrets of the kingdom of Heaven. It is observable that God has revealed the times precisely wherein some great events should come to pass; after how many years the Israelites should be freed from Egyptian bondage; after what space of time they should be restored from the captivity of Babylon; when the Messiah should die for the expiation of sin. But there is no designation by certain hints of the particular day, nor year, nor age in any prophecy, of our Savior’s coming to judgment. And of this an account may be given. The special end of those predictions was, that those who lived to see their accomplishment, notwithstanding the seeming impossibilities, might believe the truth and power of God to fulfill the revelation of his purposes for the time to come. But at the last day, all the promises and threatenings will be fulfilled, nothing will remain to be the object of faith; and consequently it was superfluous to declare the certain time, since the exact accomplishment of it according to the prediction, will neither be useful to confirm believers, or convert infidels. Lastly, The resurrection of Jesus Christ is the most convincing and commanding evidence of this doctrine—that he shall judge the world. For he was charged with blasphemy deserving of death for this testimony, "I say unto you, hereafter shall you see the Son of Man sitting on the right hand of power, and coming in the clouds of Heaven!" Mat 26:64. Now God in raising him from the dead, confirmed the truth of his testimony by that visible miracle, and the belief of it converted the world to Christianity. ======================================================================== CHAPTER 14: 0A.12. CHAPTER II. ======================================================================== Chapter II. God Will Righteously Judge the World by Jesus Christ. The righteousness of God’s judicial proceedings will appear by considering the equity of the law, the rule of judgment. The law of nature considered in its precepts and penalties. The precepts are such as befit the Creator to give, and the reasonable creature to receive. An answer to the objection, that the law being pure and perfect, and man in a frail state, it seems hard to require perfect obedience from him, and condemn him for failings. The law of faith considered. Our innocence being lost, repentance is allowed. Sincere obedience is accepted, where perfection is lacking. Sincere faith in the Redeemer is the condition of oar justification and glorification. The not complying with the gospel-terms of salvation, proceeds from the perverse wills of men. I will now proceed to illustrate and prove the main point, which is this: That God will judge the world in righteousness by Jesus Christ. The Mediator, who shall be Judge in the union of both natures, considered as the Son of God, is essentially holy and righteous; and considered as the Son of Man, was "holy, harmless, undefiled, and separate from sinners." In him all virtues shined in their absolute purity; and who is so worthy and qualified to reward holiness and punish wickedness as "the holy One of God?" It is said of him, "You have loved righteousness, and hated iniquity, therefore your God has anointed you with oil of gladness above your fellows," Heb 1:9. God has consecrated Jesus to the regal office, and enriched his human nature with endowments suitable to it. It was prophesied of him, "The Spirit of the LORD will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD—and he will delight in the fear of the LORD. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth." Isa 11:2-4 Human judgments are often unrighteous, from wicked partiality which perverts justice; or fair appearances that deceive the understanding; by gifts or deceit, innocence is cast down, and guilt is acquitted. But the Judge of the world is inflexible to partiality, and all things "are entirely open to his sight." In the act of judgment he is represented "sitting on a white throne" Rev 20:11, the emblem of unspotted holiness. The righteousness of God’s judicial proceedings will appear, by considering three things. I. The equity of his law, the rule of the great and final judgment. II. The evidence of the facts and matter, which shall be produced as the reason of judgment. III. The impartiality of the sentence. I. The equity of the law which shall be the rule of the last judgment. This will appear by considering the law of nature, and the law of faith, in their precepts and in the penalties annexed to enforce the observation of them. The law of nature, which is the rule of man’s duty, will be the rule of judgment; for "without the law there is no transgression;" and consequently a person is unaccountable for his actions. This law is composed of such rules as are most befitting the wise and gracious Creator to give, and the reasonable creature to receive and obey; for they entirely agree and center in his glory, and the good of his subjects. The apostle adorns the law with the most excellent elegy, "it is holy, just, and good." Rom 7:12. The law is HOLY, as it enjoins all acts of piety to God. The law enjoins the adoration of his majesty resulting from his inexpressible divine perfections: the imitation of his purity, a reliance on his goodness, a resignation to his most wise providence, and a dutiful obedience to his will. Such a sense of our dependence and subjection to God, is the proper character of the reasonable creature, as dignified above inanimate and irrational beings. The law is JUST, as it directs us how to conduct ourselves in our various relations. Justice is the cement of societies, without which they disband and fall into confusion. And the sum of the law is virtually comprised in one rule, "To do unto others as we would they should do unto us," than which nothing is more equal. The law is GOOD to man who keeps it, commanding nothing but what is influential upon his well-being here and forever. It does not infringe his true freedom, but allows him unstained delights, and enjoins what is proper to advance and secure his dignity, felicity and perfection. It forbids everything that defiles and debases him, and causes a degeneration from his native excellency. Even if we remand in our thoughts the sacred authority of the Lawgiver, all the precepts of the law for their moral goodness deserve our esteem and choice, and entire observation. The sanctified mind approves them universally. "I esteem all your precepts concerning all things to be right," says holy David, Psa 119:128. Nay, in the wicked there is an intellectual assent to the goodness of the law, though the corrupt will does not embrace it; there are some inclinations and wishes to obey it, but controlled by vicious desires. It is said of the convinced sinner, "You know his will, and approve the things that are more excellent." Rom 2:18 It may be objected, that the law being pure, and man in a fallen state, surrounded with innumerable temptations—to require perfect obedience from him, and condemn him for his failings, seems hard. The law lays a restraint upon all the senses, and forbids all fleshly lusts; this may be easy for sinless souls, but for men to live in the body, as if they were out of it, to be always vigilant against the insinuations or attacks of sin, is simply impossible. Thus the carnal mind is apt to traduce the righteousness of God’s government. But it will be clearly vindicated, by considering: (1.) The law supposes man in a state of integrity, furnished with sufficient power to comply with every precept, though free to fall from his duty and happiness. To command absolute impossibilities, is tyrannical, and utterly inconsistent with the nature of the blessed God. (2.) The first man willfully transgressed the law, and lost his holiness; and nature being poisoned in the fountain, is corrupt in all the descendants from him. Mankind was justly degraded in rebellious Adam, and is destitute of spiritual strength to perform all that the law requires. (3.) This disability is vicious and culpable, and can be no pretense against the rights of the Lawgiver. A natural disability from the lack of requisite faculties is a just excuse. It is no fault that a man cannot stop the sun, as Joshua did; nor calm a tempest, as our Savior did by his word. But the disability that arises from a depraved disposition, renders a person more guilty. And this is the present case. The will of man is disobedient and perverse, and as soon as it can exercise its will, chooses evil; and by custom in sin becomes more hardened and obstinate. And from hence the prophet charges the contumacious Jews, "Behold, their ear is uncircumcised, and they cannot hearken." Jer 6:10. Were they incapable of hearing the divine commands? No, "but the word of the Lord was so them a reproach, they had no delight in it." And our Savior upbraids the pharisees, "How can you believe, who receive honor from one another, and seek not the honor that comes from God alone?" John 5:44. They were in high reputation for their holiness, which made it impossible for them in a humble penitent manner to submit to our Savior. In short, the primary end of the law was the happiness of man in the performance of his duty; and his first sin, and consequent impotence to fulfill the law, was by his own fault. As the obliquity of a line cannot be ascribed to the straight rule, but to the error of the hand that draws it. And from hence it is clear, that if God should with a terrible exactness require of men perfect obedience upon the pain of damnation, he could not be taxed with unrighteousness. 2. But God has been pleased to mitigate and allay the severity of the law by the gospel; so that although the least breach of it makes a person an offender and liable to judgment—yet the law of faith propounds such merciful conditions to the guilty, that upon the performance of them, they may plead their pardon sealed with the blood of their Redeemer, and shall be saved and crowned in the day of judgment. We are commanded "so to speak and do, as those who shall be judged by the law of liberty." Jas 2:12. Thus the gospel is styled, in that it frees the conscience, though not from the obedience of the law—yet from the terrors and condemnation of the law; for there was not the least signification of mercy in the law. But in the gospel, "the grace of God most illustriously appears. (1.) In that when our innocence was lost, there may be a renovation of the sinner by repentance, to which the full pardon of sin is assured, "Wash, be clean, put away the evil of your doings from before my eyes; cease to do evil, and learn to do well, says the Lord; and though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be white like wool." Isa 1:16-18. God will not pardon those who forgive and flatter themselves in their sins, "but those who confess and forsake them shall find mercy." (2.) For the Christian, sincerity of obedience is accepted where perfection is lacking. When a person with consent of heart and serious endeavors strives to obey the holy will of God, without the exception of any known duty, or the indulgence of any sin, "God will spare him, as a father spares his son who serves him." Mal 3:17. It is not so much the matter of sinning, as the willful allowance of sinning that makes sin deadly. Where there is willful deceit in the heart, it will be severely imputed. It is not according to some particular acts of sin, but the tenor of the life, that the state of men will be decided. (3.) Sincere faith in the Lord Jesus, that is such a belief of the truth and goodness of his promises, as induces us "to receive him as our Prince and Savior," as purifies the conscience, the heart and life—will free us from Hell, and entitle us to Heaven, according to the covenant of grace. In short, the final resolution of a man’s trial and case will be this; either he has performed the gracious conditions of the gospel, and he shall "be saved;" or rejected them, and he shall "be damned." If it be objected, that the terms of evangelical justification, though in themselves comparatively easy—yet are of impossible performance to men in their natural sinful state. The answer is clear: That although the "natural man is dead in sin," without spiritual strength to resolve and perform his duty, nor holy desires to it; and nothing is alive in him but his corrupt passions, which are like worms generated in a carcass; yet by the grace that is offered in the gospel, he may be enabled to perform the conditions of it; for in this the gospel excels the law, the law reveals sin, but affords no degrees of supernatural power to subdue it, and directs to no means for the expiation of its guilt. As "the fire in the bush" revealed the thorns without consuming them. But the sanctifying Spirit, the true spring of "life and power," 2Ti 1:7, is the concomitant of the gospel, as Peter declares, "With the preaching of the gospel the Holy Spirit was sent down from Heaven." 1Pe 1:12. And the Spirit by illuminating the mind, and exciting grace, assists men to repent and believe; and is promised in rich and liberal supplies to all who humbly and ardently pray for Him. This our Savior assures to us by a most tender and endearing comparison, "if you who are evil, know how to give good things to your children; how much more shall your heavenly Father give the Holy Spirit to those who ask Him." Luk 11:13. From hence it follows, that it is from the perverseness of the will, and the love of sin, that men do not obey the gospel. For the Holy Spirit never withdraws his gracious assistance, until resisted, grieved, and quenched by them. It will be no excuse, that divine grace is not conferred in the same eminent degree upon some, as upon others that are converted; for the impenitent shall not be condemned for lack of that singular powerful grace that was the privilege of the elect, but for "receiving in vain" that measure of common grace that they had. If he who received "one talent" had faithfully improved it, he would have been rewarded with more; but upon the slothful and ungrateful neglect of his duty, he was justly deprived of it, and cast into a dungeon of horror, the emblem of Hell. The sentence of the law has its full force upon impenitent sinners, with intolerable aggravations for neglecting the salvation of the gospel. Concerning the heathens, the Scripture declares: 1st. That although the law published by Moses was not communicated to them—yet there was a silent, though less perfect impression of it in their hearts. The law of nature in the fundamental precepts of religion, and society, and temperance, was better known than obeyed by them. Therefore the apostle indicts them for atrocious crimes, Rom 1:26-27—such as natural conscience, consenting with the law of God, severely forbids upon the pain of damnation. Thus it is said of the heathens, "who knowing the judgment of God, that those who commit such things are worthy of death; not only commit the same, but have pleasure in them that do them" Rom 1:32. And at the last day, "as many as have sinned without the law, as delivered to the Jews, shall be judged and perish, not according to the law of Moses," but the law of nature that obliged them to do good, and restrain themselves from evil; of which the counterpart was not totally deleted in their hearts. 2dly. Although the revelation of Christ in his person, office and benefits, is not by the preaching of the gospel (that is necessary for the "begetting of faith") extended to all nations; yet the grace of the Redeemer is so far universal, that upon his account the indulgent providence of God invited the heathens to repentance. His renewed benefits that sweetened their lives, Rom 2:4, and his powerful patience in forbearing so long to cut them off, when their impurities and impieties were so provoking, was a testimony of his inclination to clemency upon their reformation, Acts 14:17. And for their abusing his favors, and resisting the methods of his goodness, they will be inexcusable to themselves, and their condemnation righteous to their own consciences. ======================================================================== CHAPTER 15: 0A.13. CHAPTER III. ======================================================================== Chapter III. Eternal Damnation is Wisely and Justly Ordained to be the Punishment of Sin. It is the wisdom of the Lawgiver to appoint such a punishment as might over-poise all temptations to break the law. It is just to make a proportion between the quality of the offence, and the degrees of punishment. Sin is a contempt of God’s majesty which is truly infinite. The obligations of reasonable creatures to the Creator, extremely increase the guilt of sin. The baseness of the motives that induce men to sin, aggravates the offence. The despising of eternal life, and the choosing the pleasures of sin, with Hell in its retinue, makes the punishment to be justly inflicted on them. The obstinate and incurable lusts of men, justly make them objects of revenging justice forever. We are next to consider the sanction of the law that enforces obedience; and it will appear that God is not extreme, but wisely and justly ordained eternal death to be the punishment of sin. This will appear by considering: 1. The end of the sanction is to preserve the authority of the law in its full vigor, to render it most solemn. Consequently it is the wisdom of the Lawgiver to ordain a punishment so heavy, as to overpoise all temptations that might otherwise induce the subjects to transgress its precepts. Therefore to Adam, the first and second death was threatened upon his disobedience; and fear, as a sentinel, was planted in his bosom, that no guilty thought, no irregular desire, no deceitful suggestion should enter to break the tables of the law deposited therein. Now since, notwithstanding the threatening, man was so easily seduced by the insinuations of the tempter to break the law, and disorder the government of God in the world—it is evident that such a restraint was not over vigorous to secure his obedience. I shall not insist on what is sadly visible since the first apostasy, that there is in mankind such a prodigious propensity to sinful things, that without the fear of Hell, no arguments are strong enough to prevent the bold violation of the divine law. 2. It is consented to by common reason, that there ought to be a proportion between the quality of the offence, and the degrees of the punishment. Justice takes the scales into its hand, before it takes the sword. Sin against God is of such an immense guilt, that an eternal punishment is but equivalent to it. This will appear by considering, (1.) The perfections of the Lawgiver who is infinitely above us. One act of sin is rebellion against God, and includes in it the contempt of his transcendent majesty, before whom the highest angels "cover their faces" with reverence and adoration, as unworthy to behold his glory; and "cover their feet," as unworthy that he should behold them. The contradiction of his holiness, which is his peculiar glory; the denial of his omniscience and omnipresence, as if he were confined to the heavenly world, and busy in regulating the harmonious order of the stars, and did not discern and observe what is done below; the defiance of his eternal power, and "provoking him to jealousy, as if we were stronger than he." (2.) If we consider the obligations of the reasonable creatures to obey his commands, the guilt of sin rises prodigiously. They were made by his power, with this special character of excellency, according to his image; they were happy in his love; they were endowed with intellectual faculties capable to understand and consider their obligations to their bountiful Lord. From hence it appears that sin is the most unnatural rebellion against God, and in it there is a concurrence of impiety, ingratitude, perfidiousness, and whatever may enhance a crime to an excess of wickedness. (3.) The baseness of the motives that induce men to prefer the pleasing their depraved appetites before obedience to God’s sacred will, extremely aggravates the offence. Of this we have a convincing instance in the first sin committed upon earth. Deceitful curiosity, flattering pride, a secret pleasure of acting according to his will, joined with the base attractives of sense, blinded and transported Adam to eat the deadly fruit, against the express command of God. And ever since, the vanishing shadows of honor, or gain, or pleasure—are the only persuasives to sin. What can be more provoking, than for a trifle to transgress the law of God, and equally despise his favor and displeasure? Can any punishment less than eternal, expiate such impieties? The rules of human justice may reveal to us the equity of the divine justice. It is ordained by the wisest states, that many crimes which may be done in a few minutes, shall be punished with death, and the offender be deprived of his natural life forever. And is it not most just that treason against the "great and immortal King," should be revenged with everlasting death? (4.) That which farther clears the divine justice in punishing sin with Hell, is this: that God by his infallible promise assures us, that all who sincerely and uniformly obey him, shall be rewarded with Heaven forever; a blessedness most worthy the greatness and love of the eternal God to bestow on his servants; a blessedness that surpasses our most comprehensive thoughts. Now if everlasting glory is despised, what remains but endless misery to be the sinner’s portion? The consequence is remediless. If sin with an eternal Hell in its retinue is chosen and embraced, is it not equal that the rational creature should inherit his own choice? How just is it that those who are the willing slaves of the devil, should have their recompense with him forever? That those who "now say to the Almighty, Depart from us, we desire not the knowledge of your ways," should hear the dreadful "depart from me into everlasting fire?" As there will be no vain boasting in Heaven, where the reward is the gift of pure bounty; so there will be no righteous complaint against God in Hell, where the punishment is inflicted by omnipotent justice. He who voluntarily sins, by consequence chooses the punishment due to it. (5.) The estimation of an offence is taken from the disposition of him who does it. When sin is continued with pleasure and obstinacy—only divine judgment can be expected. Final impenitence alone makes sin actually and eternally damning to the sinner. Those who, notwithstanding all gracious means, live continually in rebellion against God; those who impenitently die in their sins; those who desire to live on earth forever, that they might enjoy their sweet sins; those who are so hardened and established in their vices, that if they were revived and brought again into this world of temptations, would certainly return to the pleasures of sin—is it not righteous that their incorrigible obstinacy should be punished forever? Is it not just that those who willingly continue under the "dominion of sin," should forfeit all their claim to the divine mercy? For if we consider them as unrepentant and irreclaimable from their wickedness, there are in them the just provocations and true causes of God’s final rejection and hatred. And if we consider God as revealed in his word and works, his essential properties, wisdom, purity, justice, necessarily work upon such objects in such a manner. How zealous an indignation did the Son of God express against the obdurate Pharisees? "You serpents, you brood of vipers, how shall you escape the damnation of Hell?" Mat 23:33. They in despite of all his miracles, the equal expressions of his goodness and power—resisted his authority, blasphemed his person, and slighted his salvation. Now though other sins are of an inferior nature, and weaker evidence—yet obstinacy added to them, makes a person unworthy and incapable of mercy. From hence the misery of the damned is without remedy, without hope, without allay forever! ======================================================================== CHAPTER 16: 0A.14. CHAPTER IV. ======================================================================== Chapter IV. The Evidence of Facts Produced as the Reason of Judgment All sins, whether secret or openly visible, shall be brought to judgment. Sins of omission and commission. All the aggravations and circumstances of sin. The manner of this judicial proceeding is by opening the books. The books of the law and gospel shall be unfolded in all their precepts, and men’s lives compared with them. The omniscience of God will give convincing evidence of men’s works. The book of conscience shall be opened, and accuse or excuse men. Satan will be a principal accuser. The wicked will accuse one another. The saints of God will give testimony against the wicked. The impartiality of the sentence will make the divine justice conspicuous. There will be no distinction of persons in that judgment. There will be a distinction of causes. Every man shall be judged according to the tenor of his good works, and the desert of his bad works. The harvest shall be answerable to the sowing of the seed, both in kind and measure. II. I shall now proceed to consider the evidence that is produced as the reason of that judgment. The temper of divine justice is very observable in the particular judgments recorded in Scripture. In the first process of justice on earth, we read that God made the inquiry of Adam, "have you eaten of the tree whereof I commanded you that you should not eat?" Gen 3:11, and by palpable evidence convinced him before he condemned him. Thus before the fiery vengeance upon the wicked cities, the memory of which will never be extinguished, the Lord said to Abraham, "because the cry of Sodom and Gomorrah is great, and because their sin is grievous, I will go down now, and see whether they have done according to the cry of it that is come up unto me," Gen 18:20-21; namely, whether they were so excessively wicked, "if not, I will know." God is pleased to incarnate himself in man’s expression, to declare more sensibly to us, that he never punishes with rashness, but after an equal trial of the cause. Thus we read of that profane king of Babylon, Belshazzar, "that he was weighed in the balance, and found lacking," Dan 5:27, before he was sentenced to be deprived of his kingdom and life. And the destruction of the anti-christian world is attended with solemn hallelujahs for the righteousness of that judgment, Rev 19:2-3. And in the last day the righteousness of God’s proceedings shall be universally manifest and magnified. It is therefore called "the day of the revelation of the righteous judgment of God." Rom 2:5. Now in order to this, the Scripture informs us, that all the works of men shall be brought into judgment, "For God will bring every deed into judgment, including every hidden thing, whether it is good or evil." Ecc 12:14. And the apostle says, "For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or evil." 2Co 5:10. All sins, whether secret or open and visible, shall be accounted for. Those sins that have been done in the most secret retirement, so that no eye of man could take cognizance of them; sins concealed from the eye of the day, the light of the sun, and from the eye of night, the light of a candle—shall then be made manifest. Nay, the sins of the thoughts and affections, of which Satan could not accuse men, when the inward fire of lust or malice is not revealed by the least smoke or sparkles, by no expressions, all those shall be brought to judgment, "God will judge the secrets of men by Jesus Christ." Rom 2:16. The sins of omission of our duty which are so numerous—from carelessness and diversions, from slothfulness and delays, and that now so little affect us; for we are more sensible of what we do, than of what we have not done; the guilt of all these shall then be heavily charged on the conscience of the sinner. "I was an hungry, and you gave me nothing to eat; I was thirsty, and you gave me nothing to drink," was the accusation of the reprobates from the Judge himself. "To him who knows to do good, and does it not, to him it is a sin." James 4. The neglect of improving all the means, advantages, and opportunities of doing or receiving good, will be a great part of that judgment. The Lord called his servants to an account for the talents committed to their trust, and required increase in proportion to their number and worth. All sins of commission in youth and old age, whether "gross sensuality, as lasciviousness, lusts, excess of wine, revelings, banquetings, and abominable idolatries, and all excess of riot, shall be accounted for to him who is ready to judge the living and the dead," 1Pe 4:5; or acts of unrighteousness to others. "He who does wrong, shall receive according to the wrong he has done." Col 3:25. And sins of a lesser guilt, for which the most are not touched with grief or shame, shall then be produced in judgment. All the sins of our words, so easily committed, and not so easily observed, shall then be called to a heavy remembrance. The Judge himself tells us, "I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment." Mat 12:1-50. And if vain words, the signs and immediate effects of a vain mind, shall sadly increase our accounts, how much more all the contentious, fierce and revengeful words; the detracting, false, wicked and injurious words; the impure, filthy and impure words; the profane, blasphemous and impious words, that "flow from the evil treasure of the heart!" O their dreadful number and oppressing weight! And all the aggravations and circumstances of men’s sins, that raise their guilt to such fearful heights, shall be enumerated in order to judgment. For thus it was foretold, "behold, the Lord comes with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed; and all their hard speeches which ungodly sinners have spoken against him." Jude 1:14-15. And all the good works of the saints shall then be remembered, even to the least work of piety, the "giving of two mites to the treasury of the temple," Luk 21:3-4; and the least works of charity, the "giving a cup of cold water to a disciple," Mat 10:42, upon the account of his relation to Christ. All their secret graces and duties shall then be rewarded. The manner of this judicial evidence is set forth to us in Scripture, by the "opening the books;" congruously to proceedings in human courts, wherein the information and charge is produced from writings for the conviction of the accused. Thus it was represented to John in a vision, "I saw the dead, small and great, stand before God; and the books were opened, and the dead were judged out of the things that were written in the books, according to their works." Rev 20:12. 1. The books of the law and gospel shall then be opened in all the injunctions and prohibitions, and our lives compared with them. Our Savior told the Jews, "do not think that I will accuse you to my Father; there is one that accuses you, even Moses, in whom you trust; not the person, but the law of Moses." John 5:45. And he denounced against those that reject the gospel, "the word that I have spoken, the same shall judge them in the last day." John 12:48. The LAW is the exact transcript of God’s sacred will, the natural and immutable rule of righteousness; it is pure, forbids all sin, and enjoins universal holiness; it is spiritual, requires not only a conformity in words and actions, but inward sanctity in mind and heart; for the soul is the principal part of man, entirely open to God’s eye, the maker and judge of it. Even the most enlightened saints have but an imperfect knowledge of it here. This made holy David, after his meditation upon its purity and perfection, to cry out in an agony, "who can understand his errors! cleanse me from secret sins." Psa 19:1-14. This, when opened in its spiritual and comprehensive nature, by a wise and holy preacher, darts a light into the conscience, and reveals many secret sins, that like so many serpents were still and quiet in the dark; but upon the sudden breaking in of the light, fly upon the sinner, and torment him with their mortal stings. But when the Lawgiver himself shall expound the law in its full extent and perfection, with respect to all the duties it commands, and sins it forbids, how guilty will men appear? how unable to answer one article of a thousand charged upon them? 2. The omniscience of God will give most convincing evidence of all our works, "all things are naked and open to his eyes, with whom we have to do in judgment." Heb 4:13. The psalmist declares the infinite perspicacity of his sight, "the darkness hides not from you, but the night shines as the day." Psa 139:1-24. As his light and transcendent brightness is invisible to us, 1Ti 6:16—so our thickest darkness is visible to him. We cannot see things in the night, because the darkness hinders the reception of the rays, that insinuate into the eyes, and cause sight; but the eyes of our Judge are like a "flame of fire," Rev 1:14. dispelling all darkness. From his throne in Heaven, his piercing eye sees through all the concealments of men’s sins. "You have set our iniquities before you, and our secret sins in the light of your countenance!" Psa 90:8. He revealed the sacrilege of Achan, the lie of Gehazi, the deceit of Ananias. Saul’s disobedience in sparing the Amalekites devoted to destruction, 1Sa 15:21 had the pretense of piety, and, as a sacrifice, was laid on the altar. And David’s murder of Uriah was imputed to the chance of war as a sufficient excuse, 2Sa 11:5. But though they might have deceived others, they could not deceive God. He is intimately present with the souls of men, which are unsearchable to the most discerning angels of light, and knows all their most secret designs and desires—the deepest seeds of their actions. He alone has exact scales to weigh all the principles, aims and affections that are inseparable from their works. The Pharisees, in whom pride was the first property, and hypocrisy a second nature, could not with all their saintly shows impose on our Savior, "for he knew what was in man," Mat 23:14. He revealed their alms to be not the effect of charity, but ostentation, Mat 6:2 and their specious acts of devotion to be a bait to entrap some rich prey, Mat 23:14. And this divine knowledge of men and their actions, is in order to accurate and final judgment. Thus the wise king declares, "does not he who ponders the heart, consider it? and he who keeps your soul, does not he know it? and shall not he render to every man according to his works?" Pro 24:12. And God himself testifies, "I the Lord search the heart, even to give to every man according to his works." Jer 17:10. For this reason he is said to keep a register of men’s sins. Thus he speaks of the impure idolatries of the Jews, "behold, it is written before me," Isa 65:6; to signify his exact and actual knowledge, "I will not keep silence, but will recompense, even recompense into their bosoms." At the day of judgment he will declare his knowledge of their sins before all, and the most secret shall be made evident, as if written on their foreheads in the most plain and legible characters. All the goodness of the saints shall then be revealed by the Judge. Their greatest excellencies are invisible to the eyes of men; the sanctity of their aims and affections, which gives life and value to all the acts of obedience; their secret duties, wherein the sincerity and ardency of their souls is most expressed, are only known to God. And such is the excellent humility of the saints, that the more they are enriched, and abound with the gracious influences of the Spirit, the less they reveal to the world; as the celestial bodies, when in nearest conjunction with the sun, and most filled with his light, are least in appearance to the inhabitants of the earth. But God has a book of remembrance: "Then those who feared the LORD talked with each other, and the LORD listened and heard. A book of remembrance was written in his presence concerning those who feared the LORD and honored his name. "They will be mine," says the LORD Almighty, "in the day when I make up my treasured possession. I will spare them, just as in compassion a man spares his son who serves him. And you will again see the distinction between the righteous and the wicked, between those who serve God and those who do not." Mal 3:16-18 3. The conscience of every man shall then be opened, and "give an accusing or excusing testimony of all things;" Rom 2:15-16; for these acts of conscience in the present life, have a final respect to God’s tribunal. And though the accounts are so vast, there shall be an exact agreement between the books of God’s omniscience and of conscience in the "day of judgment." Now indeed the conscience of man, though ever so inquisitive and diligent in examining and revising his ways, is unable to take a just account of his sins. As one who would count the first appearing stars in the evening—before he can tally them, others appear and confound his memory with their number. Just so, when conscience is seriously intent in reflecting upon itself, before it can reckon up the sins committed against one command, innumerable others appear. This made the psalmist, upon the survey of his actions, break forth in amazement and perplexity, "My iniquities are more than the hairs upon my head, therefore my heart fails me!" Psa 40:12. But it will be one of the miracles of that day, to manifest all their sins to the view of the conscience. Now the records of conscience are often obliterated, and the sins written therein are forgotten. But then they shall appear in so clear an impression, that the wicked shall be inexcusable to themselves, and conscience shall subscribe their condemnation. And O the formidable spectacle, when conscience enlightened by a beam from Heaven, shall present to a sinner the sins of his whole life in one view! Now conscience is a notary in every man’s bosom; and though it is not always vocal—yet it always notes their thoughts and actions. "The sin of Judah is written with a pen of iron, and with a point of a diamond it is engraved upon the tables of the heart." Jer 17:1. But then it shall be compelled to give a full charge against the guilty. Of this we have an infallible presage in this world, when conscience turns the point against the breast of a sinner, and forces the tongue, by a secret instigation, to accuse the person. And this information of conscience at the last will make the sinner speechless; for the book of accounts with divine justice, was always in his own keeping; and whatever is recorded there, was written with his own hand! And how will those hardened sinners that now kick against the goads of conscience, then be able to repel its strong and quick accusations before that terrible tribunal! 4. Other numerous witnesses will appear to finish the process of that day. Not as if God who knows all things, needs information, but for the public conviction of the wicked. Satan will then bring in a bloody charge against them. Such is his malignity, that he is a complainer of God to man, and by calumniating the blessed Creator, seduced our first parents; and he is now the accuser of men to God. He is styled the "accuser of the brethren before God day and night." Sometimes falsely, as when he taxed Job, that his piety was mercenary; and often truly, to provoke the divine displeasure. But though his charge is just against them as sinners—yet as penitent sinners they are absolved by the Judge upon the throne of grace. This we have represented to the prophet Zechary, "Joshua the high priest, a type of the believer, standing before the angel of the Lord, and Satan standing at his right hand to accuse him;" Zec 3:1-3; for that was the place of accusers. But Christ the blessed reconciler interposed, "And the Lord said to Satan, the Lord rebuke you, O Satan, even the Lord that has chosen Jerusalem, rebuke you." But he will principally act the part of an accuser of the wicked at the last judgment. This is intimated in that fearful imprecation, "Let Satan stand at his right hand; when he is judged, let him be condemned." Psa 109:6-7. He is now an active watchful spirit, whose diligence is equal to his malice, and by glittering snares, or violent temptations, draws men to sin. But then he will be their most bitter accuser, not from zeal of justice, but pure malignity. Then he will aggravate their crimes by the most killing circumstances, though in accusing them he indites himself, their sins being usually done by his solicitations. And the wicked themselves will accuse one another. In this world fellow-sinners usually conceal one another’s wickedness, restrained by their own obnoxiousness. But then all who have been jointly engaged in the commission of sin, will impeach each other. The voluptuous sinners that have excited one another to lust or luxury, "Come let us take our fill of love until the morning." Pro 7:18. "Come I will fetch wine, and we will fill ourselves with strong drink; for tomorrow shall be as to day, and much more abundant." Isa 56:12. All the charming companions and associates will with fierceness charge one another. And the malicious cruel sinners that say, "Come let us lay wait for blood, let us swallow them up quick as the grave," will then, like enraged furies, fly upon one another. In all sins of collusion, the inferior instruments will accuse their directors for their pernicious counsel, and the directors will accuse the instruments for their wicked compliance. And all the holy servants of God, who by their instructions, counsels, admonitions, examples, have endeavored to make the world better; especially those who by their place and relation were more concerned, and more zealously and compassionately urged and persuaded those under their care to reform their lives, and save their souls, will give a heavy testimony against them. Indeed the very presence of the saints will upbraid the wicked, for their resisting all the warning, melting entreaties, all the grave and serious reproofs, all the tender earnest expostulations, that were ineffectual by the hardness of their hearts. Briefly, the Scripture itself will give judgment against men’s sins. Thus the prophet speaking of the house built by rapine and extortion, "The stones of the wall cry, and the beams answer them," Hab 2:11; and with concurrent testimony accuse the unrighteous builder. And James declares, that "the wages of the hireling, kept back by fraud, cry against the oppressor. And the rust of gold and silver treasured up, is a witness against the covetous." Jas 5:3-4. And this by the recognition of conscience will be a memorial against them hereafter. To what the Scripture speaks of this kind of evidence of men’s sins, I shall add a useful representation framed by a heathen, to signify that wickedness, however secretly committed, shall be brought to light in judgment. He tells us, "That the soul of a very guilty wretch was after death arraigned before one of the severe judges below. And at his trial, because his atrocious crimes were done in secret, he stood upon his defense, denying all. The judge commanded his lamp to be produced, which was an eye witness of his wickedness. The lamp appeared, and being demanded what it knew of him? answered with a sigh, would that I had been conscious of nothing, for even now the remembrance of his villainies makes me to tremble; I wish my light had been extinguished, that the oil that maintained it had quenched it. But I burnt with disdain, and cast about some sparks to fire his impure bed; and was grieved that my little flame was so weak as not to consume it. I said within myself, if the sun saw these villainies, it would be eclipsed, and leave the world in darkness. But I now perceive why I was constrained to give light to him, that being a secret spy of his impurity, his thefts and cruelties, I might reveal them." But we that are enlightened by Scripture, and know that God is omnipresent, and that whatever sin is done, though in the deepest and darkest recess, is manifest to him—have no need of Lucian’s lamp to make our judge to be feared by us. The impartiality of the sentence will make the justice of God conspicuous before the whole world. This consists in two things. 1. There will be no distinction of persons. 2. There will be a distinction of causes in that judgment; and according to their nature, the sentence will pass upon all. 1. There will be no distinction of persons. In human courts the judges sometimes extend and amplify the evidence; and sometimes contract or smother the evidence. They are more rigorous or favorable in their sentence, as they are biased towards the people before them. But the Righteous Judge of the world is incapable of being inclined to favor or severity upon such base motives. This is frequently declared in Scripture, to possess us with his fear. "If you call upon the Father, who without respect of persons judges according to every man’s work, pass the time of your sojourning here in fear." 1Pe 1:17. No spiritual privileges upon which men are so apt to presume, namely, that they are members of the reformed church, that they have been very generous, that they enjoy the ordinances in their purest administration—will avail them, without real holiness in their hearts and lives. The being united to churches of the most glorious profession, of strictest purity, and sublime devotion, does no more prove one to be a real saint, than the being of an eminent company of merchants proves one to be a rich citizen. Those who bow the knee and not the heart in reverence, who give the empty title of Lord to Christ, without the tribute of obedience—will be rejected by him. "Many shall say at the day of judgment, Lord, Lord, we have prophesied in your name, and done many wondrous works." Mat 7:22. "Then will the Judge say, I know you not; depart from me you workers of iniquity." No degrees of civil greatness will be of any consequence and advantage in that day. John testifies, "I saw the dead, small and great, stand before God," in the same line, to receive their trial. Kings shall then be divested of their imperial titles, of their crowns and scepters, and their robes of state, and only be accompanied with their works. Of this we have an undoubted proof, in that they are no more exempted from the common law of dying than the basest slave. Death, that rugged officer, arrests them without ceremony, and summons them to appear before that solemn tribunal. The royal purple could not protect Herod from being devoured by worms. The apostle speaks indefinitely in the forecited place, "He who does wrong, shall receive for the wrong he has done; and there is no respect of persons." No circumstantial accidents can derive pure worth, or truly debase people, but inherent qualities, and actions that flow from them; and accordingly, "the high and holy God" will accept or disapprove them. What Paul observes of the saving grace of the gospel being freely offered to all, is applicable in this case. He tells us, "There is neither Greek nor Jew, Barbarian nor Scythian, Slave nor Free" who are preferred or excluded upon a carnal account, but that all may equally partake of the spiritual blessings. Thus the difference of nationalities will be no privilege or prejudice to any in the day of judgment. The most rude and contemptible shall have as fair and equal a trial, as the most polite and civilized; the ignorant Barbarians as the learned Grecians, that so much boasted of their vain excellencies above them—the negroes in Africa will be judges just as the people of Europe; for they have the same relation to God their Maker, and as truly bear the impression of God stamped upon the human nature in the creation, and therefore common to the whole species of mankind. An idol may be fashioned in ebony as well as in ivory. In summary, all men are equally subject to his laws, and shall be equally accountable for their actions. "The rich and the poor shall then meet together, without distinction, before God the Maker and Judge of them all." 2. There shall be a distinction of causes, and every man be judged "according to his works"—the tenor of good works, and the desert of bad works. The apostle assures us, "That whatever a man sows, that shall he reap; he who sows to the flesh, shall of the flesh reap corruption; but he who sows to the Spirit, shall of the Spirit reap life everlasting." Gal 6:7-8. The harvest shall be according to the seed both in kind and measure. "Those who by patient continuance in well doing, seek for glory, and honor, and immortality, shall obtain eternal life." Rom 2:7. Indeed, "eternal life is the gift of infinite bounty," Rom 6:23; nay of "pure mercy," Jude 1:21, and mercy excludes merit. It is said of the blessed martyrs, who contended for the truth and purity of the gospel to the death, that "their robes were washed white in the blood of the Lamb," Rev 7:14—not in their own blood. Their right to Heaven was from the application of Christ’s merits to them. But the reward is dispensed from God according to the evangelical law; not only as a magnificent prince, but as "a Righteous Judge." All those to whom the gospel promises eternal life, shall infallibly obtain it. Those who were sensible of their sins, and cordially forsaking them, did humbly and entirely depend upon the grace of God, through the blessed reconciler and Savior, shall be justified and glorified. Then the Judge will discern between sincere faith and vain presumption, and will justify the faith of the saints by the genuine fruits of it, "the godliness, righteousness, and sobriety of their lives," and a victorious perseverance in their duty, notwithstanding all the pleasing temptations or tortures to withdraw them from it. Thus the apostle expresses his humble confidence, "I have fought the good fight, I have finished my course; henceforth there is laid up for me a crown of righteousness, which God the Righteous Judge will give me at that day, and not only to me, but to all who love his appearance." 2Ti 4:5; 2Ti 4:8. We read in the description of the last judgment, that "the book of life was opened; the names of all who were written in Heaven," Rev 20:12, shall then be declared, that it may appear they are "saved by grace." For it was his most free pleasure to select some from the common mass of perdition, who were naturally as guilty and corrupted as others, and to predestine them to eternal glory, and effectual persevering grace to prepare them for it. "The saints are created in Christ Jesus unto good works, which God has before ordained, that they should walk in them." The new creation is as undeserved and entire an effect of God’s love as the first was. But it is said, "That every man was judged according to his works." For eternal election does not entitle a person immediately to Heaven, but according to the order established in the gospel. Thus the King at the last day speaks to the elect, "Come, you who are blessed by my Father, inherit the kingdom prepared for you before the foundation of the world; for I was hungry, and you fed me; naked, and you clothed me." Mat 25:34-35. And according as the saints have excelled in fidelity and zeal in God’s service, they shall be rewarded with a more excellent glory. The stars of the supreme Heaven are of a different brightness and greatness, as the stars of the visible firmament. Indeed all are perfectly happy, without jealousy that any are superior to them in that kingdom. But God will crown his own graces as the saints have improved them. Our Savior valued the widow’s two mites, as transcending all the magnificent gifts of others, because of the degrees of love in the giver. There was a richer mine of affection in her heart, gold of a more noble vein, more pure and precious than all their riches. This was of greater price in God’s account, who weighs motives in his balance. God "will accept and reward according to what a man has, and not according to what he has not." 2Co 8:12. He who improves but two talents with his best skill and diligence, shall have a greater reward than another who had ten talents, and was remiss and less careful to employ them for his master’s profit. The rule will be exactly observed, "He who sows bountifully, shall reap bountifully; and he who sows sparingly, shall reap sparingly." And if God will be thus impartial in rewarding the saints, then much more in punishing the wicked. For the remuneration of our duty is the effect of his free grace; but the recompenses of sin are due, and decreed by divine justice, in number, weight, and measure. The severity of the sentence will be in proportion, as men’s sins have been more numerous and heinous. Although all the damned shall be equally miserable in despair, all broken on an endless wheel—yet the degrees of their torment are different. Sins of ignorance are extenuated in comparison of rebellious sins against knowledge. The first are like a servant’s dashing against his master in the dark, the other like the insolent striking him in the light. As willful and heinous sins incur greater guilt, they will earn greater punishment. Accordingly our Savior predicts, "That servant who knows his master’s will and does not get ready or does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked." Luk 12:47-48. Unimproved knowledge, is worse than ignorance. For this reason the case of heathen will be more tolerable than that of the Jews; for though some natural principles were strong and quick in their minds, which made them sensible of their duty and danger—yet their knowledge was not so clear and perfect as the law delivered by Moses. Those sins that were infirmities in a pagan, were presumptuous in a Jew. And the case of the Jews will be more tolerable than of disobedient professors, who enjoy the gospel less charged with ceremonies, and more abundant in grace than the Mosaic dispensation. Those who have set before them the life of Christ, the model of all perfection, who are excited by such loud calls "to flee from the wrath to come"—and yet are deaf and without regard to the commands, nay to the melting invitations and precious promises of the gospel—shall have a more intolerable judgment than the most guilty sinners, even the Sodomites and Sidonians who were strangers to it. The precious blood of the Son of God despised, induces a crimson guilt! And as sins are committed with pride and pleasure, with eager appetite and obstinacy, the revenge of justice will be more heavy upon people. More particularly, sins of consequence, whereby others are drawn to sin, will heighten the guilt, and the retribution of justice will be to every man "according to his ways, and according to the fruit of his doings." Jer 17:10. This will principally concern superiors in eminency of place, whose dignity has always a concomitant proportion of their duty. Their wicked actions are examples, and their examples more powerful rules than their laws, and give countenance to others to sin licentiously. They "sin with a high hand," and involve the ruin of innumerable people that depend upon them; as the dragon in the revelation, whose fall from Heaven swept away a train of lesser stars with him. And all civil magistrates, who by personal commission, or partial connivance, encourage and harden others in sin, and by their power discountenance serious religion, and obstruct the progress of it, heap up damnation to themselves! And the ministers of the word, who are obliged to "watch for the souls of men;" and should, like the heavens, by their light, influence and motion, their doctrine and lives—guide and quicken others in the ways of holiness; if by their neglect and wickedness others are lost forever, their account will be most heavy and undoing! Of this number are those, who by their unholy conduct weaken the authority and efficacy of the word, and more successfully persuade men to do evil, than by their preaching to do well. For we are apt to take deeper impression through the eye than through the ear, and to follow their practice rather than their counsel. These "perish not alone in their iniquity." And such who are unfaithful dispensers of the treasures of their Lord, and by licentious doctrines corrupt the minds of men, to imagine a mercy in God derogatory to his holiness, that although they live indulgently in sin, they may obtain an easy pardon and happiness at last; and such who employ their high commission for low and base ends. Just so, with those who instead of "preaching Jesus Christ, and him crucified," the pure and saving truths derived from the fountain of the gospel—entertain their hearers with flashy conceits, and studied vanities, to give a relish to curiosity, and to have the applause of fools, and obscure the native majesty of Scripture, enervate its force, and render it powerless to conscience. And those who spend their zeal in things of no consequence to salvation, and let fly bitter invectives against those who dissent from them in trivial matters, by which they harden atheistical scorners in vilifying the office of the ministry as a carnal invention, set up and used for secular ends; and induce others to place religion in formalities, as if conformity to needless rites would exclude the defects of substantial holiness. It is observed in the Chaldee paraphrase, when God was inquiring of Cain concerning Abel, that he charges him, "The voice of your brother’s blood cries unto me;" as if Cain were a murderer, not of a single man only—but of a numerous race that might have descended from his brother. Thus a wicked minister will be charged, not only for murdering himself, but as many precious souls as might have been converted and saved, if he had faithfully performed his duty. And parents who should instill the principles of godliness into their children in their early age, and season their minds with the knowledge of the divine laws, to regulate their lives, and make them sensible of their obligations to obey them; who should recommend religion to their affections by a holy and heavenly conduct—if by the neglect of their duty their children are exposed as a prey to the tempter, and ruined forever, it will enhance their last reckoning, and increase the score of their guilts beyond expression! And heads of families, and all others who have authority and advantage to preserve or reform from evil those who are committed to their care, and to instruct and command them to do what is pleasing to God, and profitable to their souls—will be sadly accountable for those who perish by their neglect. In short, we see by common experience, that company and mutual consent is a usual motive to sin; and many people who alone would reject some temptations with abhorrence—yet are sociably sinful. Now all those who by excitation or example, lead others to destruction, as they are first in sin, will be chief in punishment. We read in the parable of the rich voluptuary, Luk 16:28, who being in Hell, he desired a messenger might be dispatched from the dead to warn his brethren, lest they should come to that place of torment. Is there such charity in Hell to the souls of others? No! that furnace always burns with its proper flames, there is not a spark of holy love there. But remembering how guilty he had been of their sins, feared that his torments would be increased by their coming thither. Society in endless sorrows does not divide them, but increases their sorrows. Now if damnation for sin is such a misery as is expressed in the Scripture by the most violent figures, and words of the heaviest signification; if all the possible tortures suffered here on earth are but a flea-bite compared to the punishments of wrath in Hell—then how miserable shall those be, who, as if a single damnation were a light matter, do not only commit sin in their own persons, but are in combination with Satan to corrupt and destroy others, and multiply damnation against themselves! These "treasure up wrath against the day of wrath." In summary: The whole process of that day, the arraignment and sentence will be so ordered, the righteousness and reasonableness of the proceedings will be so manifest, as to clear the Judge, and confound the guilty. "God will be justified in his sentence, and righteous when he judges." ======================================================================== CHAPTER 17: 0A.15. CHAPTER V. ======================================================================== Chapter V. An Excitation to Confirm our Faith in the Eternal Judgment. Reason sees the necessity of a future judgment. Divine revelation expressly declares it. Considerations requisite to make faith effectual. The belief of a future judgment clears the honor of God’s governing the world, from the imputation of injustice, with respect to the prosperity of the wicked, and the sufferings of the saints. The thought of future judgment is a powerful support to the saints in their persecutions. The belief of future judgment is effectual to restrain from secret sins. The thought of future judgment is a powerful remedy against the pernicious pleasures of sin. The consideration that the Son of God clothed with our nature shall judge the world, affords great consolation to his people, and is a motive of great terror to the wicked. III. I now come to the APPLICATION of this great doctrine. 1. Let us from what has been discoursed of judgment to come, be excited to confirm our faith in this great and useful doctrine; and by serious and frequent thoughts to apply it to ourselves. Some within the church have only a superficial belief of the future judgment, as a point of the religion wherein they were educated; but carnal affections, fear, hope, love, and desire, control their assent as to its operation upon them. They believe in general that God is the Judge and rewarder of our actions, and in the absence of temptation resolve to obey him; but when a strong trial comes from some temporal good or evil that is present, their nominal faith is negligent and inactive to keep them from sin. Now to make our faith powerful, we must, (1.) Confirm it by convincing arguments, that it may be an undoubted assurance, a certain light, directive and persuasive in the whole course of our lives. Some doctrines of religion are of an incomprehensible nature, and should be received with silent adoration for the authority of the Revealer—are obstinately contradicted by some, upon a vain pretense that nothing is to be believed that will not endure the rigorous inquisition of reason, and be comprehended by our narrow minds; but reason, though darkened, sees the necessity of a future judgment. Nature and Scripture testify there is a God, and that he has a right, and power, and will to distribute the rewards of virtue, and the penalties of vice to his subjects. To deny this, is directly against the implanted notion of the existence of God in the heart of man. There is a real difference between moral good and evil, not depending upon opinion, but arising from the immutable nature of things, and the eternal law of God. Otherwise considered in itself, it were no more faulty to murder a parent, than to kill a fly; nor to rob a traveler, than to chase a butterfly. But the conscience of the most profligate wretch would startle at such an assertion. The disposition and admirable order of the world in its various parts, and the vicissitude of seasons—declare to the observing mind, that a most wise, good and powerful God governs and preserves all things by his vigorous influence. And can it be that the divine providence, so visibly wise and good in regulating the course of nature—should be defective towards man, the most noble part of the world? And can it be extended to human affairs, if there is no other than the present state, wherein the righteous are afflicted, and the wicked prosper? Where sins of the deepest stain and the loudest cry are unpunished; and the sublime and truly heroic virtues are unrewarded? Nay, where vice receives the reward of virtue, honor and felicity; and virtue receives the wages of vice, disgrace and sufferings? It is necessary therefore that there be a future state, and a righteous distribution of rewards and punishments, according to the good and evil of men’s actions here. The heathen disguised this terrible truth under the fictions of the infernal judges, Minos, and Rhadamanthus, and Eacus. And the furies and vultures, and fiery lake, which they thought tormented the wicked in the next world, reveal what apprehensions they had of the desert of sin, and the punishment that certainly attended it. The guilty would gladly be freed from the terrors of it, and strangle conscience, which is bound over to give testimony in the day of judgment, that they may sin without scruples. But though fear is a troublesome and involuntary passion, they cannot totally extinguish the internal sense and presages of future judgment; but as the motions of courage came upon Samson at times; so conscience awakened by sharp afflictions, by sudden dangers, and the approaches of death—makes a sad remembrance of past sins, and forecasts cruel things. Conscience cites the offender before the enlightened tribunal of Heaven, scourges with remorse, and makes him feel even here on earth the strokes of Hell. Though the sin is secret, and the guilty person powerful, and not within the cognizance or reach of human justice—yet conscience has a rack within, and causes pain and anxiety, by fearful expectations of judgment to come. And divine Revelation is most express in declaring this great truth. The light of truth is more clear and certain from the infallible word of God, than the light of reason. Before the flood, Enoch in the early age of the world foretold it, "Behold, the Lord comes with ten thousand of his saints, to execute judgment upon all!" Jude 1:14-15. Solomon under the law repeats this doctrine, that "every secret thing shall be brought into judgment, whether good or evil." Ecc 12:1-14. And God himself speaks in the sublimest style of majesty, and swears by himself, for our firmer belief, "As I live, says the Lord, every knee shall bow to me, and every tongue confess to God," the glory of his justice. From whence the apostle infers, "So then every one of us shall give an account to God for himself." Rom 14:10-11. In the gospel we have distinctly described the person of the Judge, the glorious attendants of his coming, and the manner of his proceedings in that day, Mat 13:42-43 & Mat 24:30-31. Now the many predictions in Scripture, so visibly accomplished in the person of Jesus Christ, and by him, give infallible assurance, that all his promises and threatenings are equally certain, and shall be fulfilled. As sure as our Savior has come in his humble state, and has accomplished the prophecies of his sufferings—he will surely come in his glory to judge the world. (2.) That the belief of eternal judgment may be powerful in our hearts and lives, it must be actuated by frequent and serious thoughts. Faith gives life and efficacy to our notions of eternal things, and consideration and meditation makes our faith effectual. As the natural life is preserved by the activity of the vital principles, the circulation of the blood, the drawing of the breath, the motion of the pulse; so the spiritual life is maintained by the exercise of grace. The carnal affections dare not appear before reason and conscience, when awakened by the serious believing consideration of eternal judgment. The evangelists relate, that when our Savior was asleep in the ship, a sudden tempest arose that was likely to overturn it in the sea; but awakened by the cry of his disciples, "Lord, save us, or we perish; he presently rebuked the wind, and a calm ensued." Just so, while the habit of faith is asleep in the soul, there will be great danger from the concurrent violence of temptations and corruptions; but when it is awakened by lively and powerful thoughts, it does miracles in subduing the strongest lusts. It is monstrous and beyond all belief, did not experience make it evident, that notwithstanding the minds of men are convinced of the certainty of death and the divine judgment, and the recompenses that immediately follow—yet their wills remain unconverted, and their affections as cold and inactive in their preparations for it; that such numbers who have so much Christianity as to believe that an irrevocable doom will pass upon the wicked, and so little Christianity, that they cannot justly hope to escape from it—yet are so careless of their duty, nay joyful in their sinful courses, as if judgment were a dreadless thing. What is the cause of this senseless stupidity? It is the neglect of considering that "we must all appear before the judgment-seat of Christ, to receive according to the things done in the body, whether good or evil." The next cause of this stupidity is, that they put "the evil day" at a remote distance; as the scorners said, "The vision is for many days." They study to be secure, and delay their preparations, presuming to have time enough before them. Their senses and faculties are so employed abroad in the world, that they have neither leisure nor desire to think seriously of the dreadful state of their souls. Their hearts are so ravished with dreams of sensuality, and engaged in trivial affairs, that they are very averse from exercising their minds upon such displeasing objects as judgment and eternal punishment. Vain men! how willingly do they deceive themselves! The Judge himself declares, "Behold, I come quickly! His throne is like a fiery flame, and his wheels as burning fire"—an emblem of his swift coming to judgment. Can any be assured of life one hour? The day of death is equivalent to the day of judgment; for immediately after there is a final decision of men’s states forever. I have read of an excellent preacher, who in a sermon described the last judgment in all its terrors, with such ardent expressions, and those animated with such an affecting voice, such an inflamed countenance and action—that his hearers broke forth into passionate cries, as if the Judge himself had been present to pass the final sentence upon them. In the height of their commotion, the preacher bid them stop their tears and passions, for he had one thing more to add, the most afflicting and astonishing consideration of all the rest—that within less than a quarter of an hour, the memory and regard of that which so moved them would vanish, and their affections return to carnal objects in their usual manner. The neglect of consideration makes even the doctrine of judgment to come to be without efficacy. It is necessary therefore that the belief of this be so firmly seated in the heart as its throne, that it may command the thoughts to be very attentive to it, and may have regal power over our wills and affections, that our lives may be ordered according to its rules. 2. The consideration of eternal judgment will vindicate the proceedings of divine providence, and the honor of God’s governing this world, from the charge of injustice. God is provoked every day—yet spares the wicked, and heaps an abundance of favors on them. His patience and goodness they profanely abuse, and become more obdurate and hardened in sin. They are apt to blaspheme the excellency of his nature in their hearts, thinking that he is ignorant or careless, impotent or unjust. They implicitly deny his providence and judgment, that he does not observe their sins, and will not require an account for them; or else they interpret his patience to be an approbation of their sins. "These things have you done, and I kept silence; you thought I was such an one as yourself." Psa 50:1-23. Thus the heathen imagined the vices of earth to Heaven, and represented their gods to be sensual, jealous, furious as men, and accordingly expect an easy absolution for their sins. Or else the distance of judgment to come so hardens them, that they hear God’s thunder with less fear. "Because sentence against an evil work is not speedily executed, therefore the hearts of the sons of men are fully set in them to do evil." Ecc 8:2. But how desperate is the madness of sinners? God now "seems to wink at their sins," Acts 17:30, but has appointed a day of accounts. He allows them to live in prosperity, "but they are reserved to the day of judgment to be punished," 2Pe 2:4, and possibly sooner; for sometimes they are cut off by visible vengeance, to convince the world that the Supreme Judge does not "bear the sword in vain." But though judgment is delayed for a time—yet he declares, "Have I not kept this in reserve and sealed it in my vaults? It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them." Deu 32:34-35 He is a patient and mild Judge now, and his clemency temporarily suspends their punishment; but justice will not forget it, "Surely I will never forget any of their deeds." Amo 8:7. He threatens the secure sinner, "I will reprove you, and set your sins in order before your eyes!" Psa 50:21. How will the scornful obstinate sinner cower and tremble, when an army of sins more terrible than so many furies shall be ranged in battle, and with fiery darts wound his naked soul? How will the stubborn atheist, who pleases himself with vain imaginations of the eternity of the world, and the mortality of the soul, be confounded when he feels the truth of Scripture threatenings to his eternal sorrow—then all their railleries will be turned into lamentations! It is not for lack of power that God spares the wicked, but because they are always in his hands, and he can make them as miserable as they are sinful, when he pleases. It is not through the neglect of justice, but for most wise and holy reasons, as shall appear in the last day, when a decisive irreversible judgment shall be pronounced, and immediately inflicted upon them before the world. Thus we are apt to accuse the ways of God when the wicked flourish; but we should stop our rebellious thoughts, for their end will absolve divine providence from all undue reflections upon the account of their temporal happiness. Just so, sincere belief of this will rectify all mistaking apprehensions, and clear all perplexing appearances about the sufferings of the righteous here. Indeed if we consider the holiest men as they are sinners, their afflictions are so far from blemishing the justice of God, that they are the signs of his mercy; for all is mercy on this side Hell, to those that deserve Hell. David, an excellent saint, acknowledges the righteousness of God’s judgment with respect to himself. But when the saints suffer for a righteous cause; and as the psalmist expresses it, "For Your sake are we killed all the day long, and are counted as sheep for the slaughter," there is not a visible correspondence between the providence of God in his governing the world, and the unchangeable rules of justice, that those who do evil should suffer evil, and those who are holy should be happy. As the apostle speaks to the persecuted Christians, "It is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled rest with us." 2Th 1:7. There is a day coming when the persecutors shall be punished, and the saints be rewarded for all their sufferings; and the distribution of recompenses shall be in the presence of the world, for the glory of divine justice. For the distinction that is made between men at death is private and particular, and not sufficient for the honor of God’s government. But at the last day—judgment day—all men who have lived in several successions of ages shall appear, and justice have a solemn manifestation and triumph before angels and men. As some excellent painting that is to be exposed to public view is covered, to prevent the discovery of the painting until brought to such perfection as will surprise with wonder those that see it; so God is pleased to cover his proceedings for a time; but in the last day there will be "such a revelation of the righteous judgment of God," Rom 2:7, that those who now doubt, or complain of his justice, shall admire and adore it. 3. The belief of this doctrine of final judgment, as it vindicates divine providence—so it is powerful to comfort the saints under persecutions for righteousness sake; especially when innocence is wounded with slanderous darts, and calumnies are joined with cruelties, representing the godly as worthy of public hatred. The believing consideration of God’s righteous judgment will make the godly despise the censures and reproaches of malicious adversaries. "With me," says the apostle, "it is a very small thing that I should be judged by man’s judgment; he who judges me is the Lord." 1Co 4:5. The severest censure was of no more weight, compared with the approbation of God, than the lightest feather that flies in the air, put in the scales against the globe of the earth. The assurance of a righteous cause, and a righteous Judge, will preserve an inward and joyful tranquility of soul in the midst of all the storms of reproach and scandalous imputations; like the calmness of a haven when the sea is tempestuous without. This will fortify believers to bear with an invincible courage all the violence that is offered to them for their fidelity to God. All the wrongs and injuries they endure, shall be redressed with infinite advantage. The extreme evils to which they are exposed to for Christ, are like the chariots of fire sent from God, not to consume, but conduct Elijah in triumph into the highest Heaven. God will give them present support; inward consolations, and a future crown! There is an appointed day when oppressed innocence shall obtain the noblest victory, and disgraced godliness shall obtain the most public and highest honor. "The faith of sincere Christians shall be found to praise and glory of God." They may suffer under the tyranny of time, but shall reign in the kingdom of eternity. The belief of this doctrine of final judgment, when firmly rooted in the heart, is so powerful as to make them "glory in the sharpest tribulations," and joyfully triumph over Satan, with his perverted malignant world. But alas, the sin, and a great part of the trouble of the saints, arises from their weakness of faith, and not patiently waiting for the day of the Lord. When heavy persecutions and great distresses are continued by the restless adversaries, they are apt, through impatience and instability of mind, to be full of sorrowful complaints that God delays their particular deliverance. And so their hasty conclusions disbelieve the eternal counsel of his will, which has determined the period of the miseries of his people, and of the prosperity of the wicked in the fittest time. And that he suspends his glorious coming to judge the world in righteousness, discourages weaker Christians, and makes them ready to faint "in the day of adversity. But the Lord is not slack in performing his promise, as men count slackness." 2Pe 3:9. There is not the least reason to question his fidelity and power, or to suspect his love and remembrance of his people. As the stars of Heaven enlighten the earth, but the candles on earth, cannot enlighten the heavens; so the wisdom of God’s counsel and providence should direct us to patiently await his appointed time, but our glimmering reason cannot direct him. 4. The serious belief of future judgment is the most effectual restraint from secret sins. Men are apt to encourage themselves in evil upon the account of secrecy, which it is the usual tinder of temptations. If solitude and silence, if the darkness of the night, or any disguises may conceal their wickedness from human eyes—they are bold and secure as to God. The psalmist declares what is the inward principle that actuates them, what is the language of their hearts, "all the workers of iniquity boast themselves; they say, the Lord shall not see, neither shall the God of Jacob regard it." Psa 94:5-6. But O the brutish folly of men to think, because they do not see God, that he does not see them. As if one should shut his eyes in the face of the sun, and do some foul abominable thing, thinking himself to be unseen, because he sees ho person. How vain is the impure diligence of the adulterer, the crafty diligence of the deceiver, the solicitous diligence of other sinners to hide things from the Judge of all? "Shall not God search it out, for he knows the very secrets of the heart!" What a confounding discovery will be made of secret wickedness at the last day? Here on earth, secrecy is the mask which conceals sin from the world. Or if only babes who are not capable to judge of the indecency and turpitude of actions, are spectators—men are not touched with shame for foul things. But on judgment day their wickedness shall be displayed before God, the holy angels and saints. The actual belief of this would deprive Satan of one of his greatest advantages, and be a blessed preservative from many sins that allure the consent by the temptation of secrecy. A thoughtful Christian will reject secret sins with indignation, saying with Joseph, "how can I do this great wickedness, and sin against God?" The sins undiscovered and unpunished by temporal tribunals, shall then receive a just recompense. 5. The remembrance of that strict judgment, is the most natural and powerful remedy against sensual temptations that so easily insinuate and engage the hearts of men. Peter reckons up the heathen’s sins, "For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and abominable idolatries" tells the Christians, "that the Gentiles thought it strange that they did not run with them to the same excess of riot." 1Pe 4:3-4. Men are apt to think it impossible to restrain their carnal appetites when allured by pleasing and sensual objects. But belief in the terrors of the Lord will dampen the sensual affections when most strongly inclined to forbidden things, and extinguish delight in sin; for delight and fear are inconsistent. Therefore the wise preacher gives this counsel, "Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and sight of your eyes; but know that for all these things God will bring you to judgment!" Ecc 11:1-10. This will change the apprehensions of the mind, and alter the taste of the appetite, and make the most enticing and irresistible lusts—to be the objects of our greatest detestation. 6. The consideration that the Son of God, clothed with our nature, shall judge the world, "affords strong consolation" to his people, and is a motive of great terror to the wicked. How comfortable is it to his people that he who loved them above his own life, and was their Redeemer on the cross, shall be their Judge on the throne! "He is the same Jesus Christ, yesterday, today, and forever." He is the same merciful Savior in the exaltation of his glory—as when under sufferings, reproach and shame. He is described in that glorious appearance, by the combined titles of his majesty and power, "the Great God," Tit 2:12-13, and of his compassion and mercy, "our Savior," to signify his ability and affection to be compassionate towards his redeemed people. When he comes with a heavenly train of angels to judgment, he will be as tender of his servants, as when he suffered for them in his humble state. He who paid their debt, and sealed their pardon with his own blood, will certainly publish the acquaintance. How is it possible he should condemn those for whom he died, and who appear with the impressions of his reconciling blood upon them? How reviving is it that Christ, whose glory was the end and perfection of their lives, shall dispose their states forever! How encouraging that he, who esteems every act of their charity and kindness done to his servants as done to himself, shall dispense the blessed reward. "Then the King will say to those on his right hand: Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world!" O the transports of joy to hear those words from his life-breathing lips! The prophet breaks forth in an ecstasy, "how beautiful are the feet of the messengers of peace, those who bring glad tidings of salvation!" but how much more beautiful is the face of the Author of our peace and salvation! O how full of serenity, and mercy, and glory! The expectation of this makes them languish with impatience for his coming! Though the attendants of that day are so dreadful, when "the sun shall be darkened, and the moon turned into blood," and the stars fall like leaves in autumn—yet it is styled a "day of refreshment" to the saints. But how dreadful will his coming in majesty to judgment be to the wicked! "They shall see him whom they have pierced," and with bitter lamentation remember the indignities offered to him. What excuses can they alledge, why they did not believe and obey the gospel? Our Savior revealed high mysteries, but confirmed them with great miracles. He required strict holiness, but offered divine grace to enable men to do his will. "He poured forth his Spirit upon them," but their hearts were as hard as rocks, and as barren as the sands. Then he will reproach them for their insolent contempt of all the perfections of his divine nature, and the bleeding sufferings of his human nature to reconcile them to God; for their undervaluing and "neglect of the great salvation," so dearly purchased, and so freely and earnestly offered to them; for their obstinacy, that the purple streams that flowed from his crucified body, that all the sorrows and agonies of his soul were not effectual persuasives to make them forsake their sins; for their "preferring the bramble to reign over them"—Satan the destroyer of souls; and ungrateful "rejecting the true vine," the blessed Savior, who by so many miraculous mercies solicited their love, and deserved their service. This will make the sentence as just as terrible, and the more terrible because just. This will exasperate the anguish, that the gospel shall be a "savor of death to them;" and the blessed Redeemer pronounce them as "cursed," and dispatch them "to everlasting fire, prepared for the devil and his angels forever!" The judgment of the Redeemer will be more heavy than that of the Creator. For all the riches of his goodness which they despised, shall be the measure of their guilt and woes. All the means of grace used for their conversion, but frustrated by their perverseness, shall be charged upon their record. What consternation will seize the wicked, when ten thousand accusers shall rise up in judgment against them, and not one advocate appear for their defense! Satan will be ready to aggravate their sins above his own; for although the superior excellence of his nature and state heightened his obligation, and consequently his disobedience to his Creator, and that he sinned of himself, derived a guilt upon him exceeding that of man’s original sin, who was seduced to his ruin; yet in that justice was so quick and severe, that the angels after their sin were immediately expelled from their blessed habitation, no space of repentance was allowed; and no mediator interposed to obtain terms of reconciliation with the incensed Deity, their doom was final and irrevocable. But after our rebellious sin, the Son of God, such was his immortal love, was willing to become mortal to redeem sinful men, and freely offered himself a sacrifice to atone for sins against the divine displeasure; and a day of grace and long-sufferance was granted, and many compassionate invitations were sent from Heaven to soften their stony hearts. But they neglected and despised the grace of the gospel, and willfully excluded themselves from mercy. In this respect they are more guilty than the fallen angels; and justice will revenge their abuse of mercy. Do they then hope to soften the Judge by submissions and deprecations? Alas! he will be inflexible to all their prayers and tears. The Lamb will be then a Lion armed with terrors for their destruction. Or can they appeal to a higher court to mitigate or reverse the sentence? No, his authority is supreme, and confirmed by the immutable oath of God. Or, do they think to resist the execution of the sentence? Desperate folly! The angels, notwithstanding their numbers and strength, could not for a moment escape his revenging hand. The whole world of sinners is of no more force against his wrath, than a speck of dust against a whirlwind, or dry stubble against devouring fire. Or do they think, by a stubborn spirit, to endure the sentence? Self-deceiving wretches! If the correction of his children here, though allayed, and for their amendment, make "their beauty and strength consume away as a moth," then how insupportable will the vengeance be on his obstinate enemies? "Who knows the power of his anger?" Who can sound the depths of his displeasure? ======================================================================== CHAPTER 18: 0A.16. CHAPTER VI. ======================================================================== Chapter VI. The Consideration of Eternal Judgment Should Powerfully Move us to Prepare for It. Rules of our acceptance by God in that day. Sincere faith in the Lord Jesus is absolutely necessary for our acceptance. The pardon of our sins, and the rewarding our services, is upon the account of our Savior’s meritorious obedience and sufferings. Sincere and uniform obedience alone, will be accepted of our Judge. The frequent trial of conscience prepares us for the last judgment. This leads to repentance for past sins, and preserves from sins afterwards. The improving of our talents will make the last judgment comfortable. The zealous maintaining the truth and cause of Christ, will be rewarded in the last judgment. A beneficent love to the afflicted saints shall then be rewarded. An excitation to watch and pray, that we may with comfort appear before the everlasting Judge. 7. The consideration of eternal judgment should be a powerful incentive to prepare ourselves for it. The affair is infinitely serious, for it concerns our eternal salvation or damnation. Yet the pleasures and business of the world fasten men in carnal security, and hinder the entire application of their minds to prepare for their last account. It is a solemn caution of our Savior to his disciples, "Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life, and that day will close on you unexpectedly like a trap. For it will come upon all those who live on the face of the whole earth. Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man." Luk 21:34-36 A dissolute voluptuous course of life, is joined with a brutish neglect of God and the soul; and the indulging the carnal appetite, though not in such enormous excesses as the profane are guilty of, alienates the minds of men from due considering their spiritual state, and lessens the preventive fear that makes us serious and diligent "to be found of God in peace." Others are so involved in secular business, that they are not at leisure to regard the "one thing necessary." Their minds are so overshadowed with the cares of the present world, they cannot take a right view of the world to come. The flood broke in upon the old world while they "were eating and drinking, marrying and giving in marriage, buying and selling," and destroyed them all! The last fire will devour this world in the same wretched ignorance, and stupid neglect to prepare themselves for judgment. "As it was in the days of Noah, so shall it be in the days of the Son of man." It is a divine and solemn warning, "Behold, I come as a thief in the night; blessed is he who watches and keeps his garments, lest he be found naked," without the robe of holiness, and be exposed to confounding shame in that day. When secure and careless sinners shall say, "peace and safety—then sudden destruction will come upon them, as travail upon a woman with child"—as surprisingly, as irresistibly, "and they shall not escape." But the "wise foresee the evil," and esteem it their incomparable interest to secure the favor of the Supreme Judge. It is the inference the apostle makes from the certainty of our appearing before the Righteous Judge, "therefore we labor, that whether present or absent," in this or the next life, "we may be accepted of him." 2Co 5:9. This was Paul’s great design, his chief care, his duty and his glory; never did any person more ardently aspire, and ambitiously endeavor for the obtaining a kingdom, than he did to secure his own acceptance with the Lord. In order to impress this on my readers, I will lay down the rules of our acceptance in that day, and conclude the argument. First. Sincere faith in the Lord Jesus is absolutely necessary, that we may be accepted by God. This is such a belief of his all-sufficient merits, and his merciful inclination to save us, that the guilty and self-condemned sinner entirely consents to the terms of the gospel, as well as to the privileges of it, with a reliance upon his merits, and a resolution to obey his precepts. He is a Priest on a throne. He is a Prince and a Savior—and so must he be acknowledged and received as such. Upon this condition his righteousness is freely imputed to us for our justification unto life, without which we must perish in our sins. For, (1.) The best saints are guilty, and deeply obnoxious to the law—and the judgment of God is invariably according to truth; so that appearing in their sins, they will be cast out forever. God’s tribunal, like that of the severe Roman judge, is a rock that dashes in pieces all the guilty who come to it. Therefore the psalmist so earnestly deprecates, "enter not into judgment with your servant, O Lord; for in your sight shall no man living be justified." And the apostle, though a transcendent saint, divests himself of his own righteousness, that he may be entirely covered with the righteousness of Christ; and renounces all things, that he may be found in Christ as his surety in that day of accounts, and obtain pardon by virtue of his satisfaction for sin. We cannot perfectly obey the commands, nor appease the wrath of God; but the expiatory sacrifice of Christ propitiates the divine justice. This alone can make us stand in judgment before the "fiery law," and "the fiery tribunal," and the "Judge who is a consuming fire," to all the guilty who appear in their sins before him. The blood of the Mediator has sprinkled the throne of God in Heaven; and our consciences being sprinkled with it by a sincere faith, we may appear before God the judge of all with a humble confidence, and enter into the holy of holies, the celestial sanctuary, with joy. (2.) Not only the pardon of our sins, but the acceptance and rewarding of our services with eternal glory—is upon the account of our Savior’s complete righteousness. There are defilements in the persons, and defects in the works of the saints. Their most holy and fervent prayers are perfumed by the incense of Jesus’ intercession, and so become acceptable to God. Our best virtues are mixed and shadowed with imperfections; but in him all graces were conspicuous in their consummate degrees. Our obedience, supposing it perfect, is of no desert, "when we have done all, we are unprofitable servants." But his obedience was infinitely meritorious by the union of the Deity with his human nature, and is the foundation of the excellent reward. Not that his merits give a value to our works to make them worthy of eternal glory; as some noble mineral infused into water, that is in itself without taste or efficacy, gives it a medicinal tincture and virtue; for this is impossible, since the infinite dignity of his person, and his most perfect habitual and actual holiness—which are the fountains and reasons of his merits, are incommunicable to our persons and works. But the active and passive obedience of Christ is so satisfactory and meritorious, that God is pleased graciously to reward with the crown of life the imperfect services of those who are by a lively and purifying faith united to him. Secondly. Sincere obedience—that is, a uniform and entire respect to all the commands of God—will alone be accepted in that day; for his authority runs through all, and binds them on the conscience. David had this testimony from God himself, that he "was a man after his own heart, that fulfilled all his will." And John refers the decision of our state to this, "if our hearts condemn us" of any allowed sin of omission or commission, much more "God will, who is greater than our hearts, and knows all things." 1Jn 3:20-21. But if the illuminated tender conscience does not condemn us of insincerity, "we have confidence towards God," that he will spare and accept us notwithstanding our frailties, and give free and safe access into his presence. The lives of many are chequered with a strange disparity, they are restrained from some sins of apparent odiousness, but indulgent to others; they are strict in some duties, but loose and slack in others, as if they hoped by way of commutation to be accepted by God; to expiate their delinquencies in one kind, by adding virtues of another kind. Some are painted pharisees in the duties of the first table, very exact in the formalities of outward devotions, but gross publicans in the duties of the second table—they are careless of justice and equity, and charity to men. Others are in appearance strictly moral in the discharge of their duties to men, and negligent of their obligations to God. But partial obedience can never endure the trial of conscience, much less of God. For what is the weak light of our minds, compared to the pure eyes of his glory? It will make us liable to inward rebuke now, and to open confusion at the last day. Paul’s "rejoicing was from the testimony of his conscience, that in simplicity and godly sincerity he had his conduct in the world." 2Co 1:12. And, as he expresses it in another place, it was his "daily exercise to have a conscience void of offence towards God and towards men." Though our conquest of sin be not complete—yet our resolution and endeavors must be to mortify it in every kind. Though our obedience has not the perfection of degrees, we must be equally regarding the the whole of the divine law. If there be any secret favored sin, either of omission or commission—it will render our petitions unacceptable at the throne of grace, and our persons at the throne of judgment, "If I regard iniquity in my heart, the Lord will not hear my prayer." The law requires the performance of our duty without abatement—and denounces the penalty without allay or mitigation. The gospel has not relaxed the strictness of the law as it is the rule of life, but as it was the condition of obtaining life. Sincere obedience is accepted by that gracious covenant, where the legal perfection is lacking. I may illustrate this by a passage of Alexander the Great, who being desirous to learn geometry, applied himself to a skillful instructor in it. But his warlike disposition made him more capable to conquer, than to measure the earth; so that tired with the first propositions, he desired his master to make the scheme more clear and plain, and easy to him. To whom the master replied, that the theorems of that science were equally difficult to all, and required the same attention of mind to understand them. Just so, the gospel of mercy requires of all sincere sanctification, and serious endeavors to perfect holiness in the fear of God, and without this none shall be exempted from condemnation. To the sincerity of obedience, I shall add a more restrained notion of it as respecting religion. The duties of piety consist of an outward and inward part; and the one without the other, is but as a carcass without a living soul. Now there will be an exquisite anatomy of the heart in that judgment, a discovery of all the principles and motives by which men were actuated; and then he who is a saint inwardly, "in the spirit," who with pure aims and holy affections has served God, shall have "praise from him." And those who have used God to enjoy the world, that have assumed pretenses of piety for secular ends—shall be reproved. This will be a cause of wonder in that day, that many "who are highly esteemed by men" as excellent saints, "shall be an abomination to God." That in the broad way to Hell thousands go thither, is sad beyond expression, but not strange at all. But that in the path of Heaven any should descend to Hell, is astonishing. That those who live without God in the world, in the profane neglect of his worship, in a dissolute disorderly course, should fall under condemnation, is believed of all. But that those who have appeared zealous in religion, shall be at last rejected, is contrary to universal expectation. And not only the gross hypocrite who deceives others, but he who deceives himself by the external practice of holy duties, without correspondent heart affections; who prays with that coldness as if he had no desire to be heard; and hears the preached word with that carelessness as if he had no desire to be sanctified by the word; and is conversant in other parts of divine service in that slight manner, as if he had ho design to be saved—shall by a convincing upbraiding light see his wickedness, in dishonoring that God whom he pretended to worship, and neglecting his soul. When the upright as pure gold shall be more radiant by the fire, the insincere like reprobate silver shall not endure that severe trial. Thirdly. The frequent searching of conscience, and reviewing our ways, is necessary in order to our comfortable appearing before our Judge. This is a duty of constant need; for while we are in flesh, the best saints, notwithstanding all their vigilance and diligence, are overtaken by surprisal, and sometimes overborne by strong temptations. It is more necessary to beg for daily pardon, than for our daily bread. Under the law, if anyone had contracted impurity by touching a dead body, he was to wash his clothes in the evening, and not to lie down in his impurity. This was typical of our duty, that we should wash away our sinful defilements every day in the purifying fountain of Christ’s blood, "which is open for sin and for impurity." The method of the gospel to obtain the grant of pardon, and our comfortable sense, and the blessed effects of it is this, there must be a mournful sight, and serious acknowledgment of our daily sins, and a judging ourselves by the domestic tribunal in our hearts as worthy of condemnation. For though we cannot satisfy divine justice for the least sin, we must glorify it; and with humility and fervency desire that God would graciously forgive our daily sins, with sincere resolutions and care against them for the future. Thus we are to sue out our pardon for sins committed every day. And whereas many errors in regard of our frailty, and sin’s deceitfulness, do slip from us, we should with contrite spirits implore the divine majesty "to cleanse us from our secret sins," such as through ignorance or inadvertency escape from our observation. If we are obliged to be reconciled to an offended or offending brother before the night, and "the sun must not go down upon our anger"—then much more should we be reconciled to an offended God, that his displeasure may be atoned. The morning and evening sacrifice was a figure of the constant use of Christ’s merits and mediation for us. The open neglect of renewing our repentance for our renewed sins, deprives us of the comforts of the covenant, and will make the thoughts of judgment as heavy as mountains upon the conscience, when it is awakened out of its slumber. But when the soul’s accounts are kept clear with Heaven every day, O what a blessed rest does the penitent believer enjoy in the favor of God! O the divine calm of conscience, when our debts are cancelled in the book of God’s remembrance! If we should be unexpectedly summoned to appear "before the Judge of all," the sight of our sins will rather excite thankful affections, and joyful praises of God for his mercy, that he has pardoned them—than fearful despairing thoughts of his mercy, that he will not pardon them. And as this considering our ways leads to repentance, and is a remedy for past sins—so it is a powerful preservative from sin afterwards. For as in war the greatest care is to fortify the weakest part of a besieged town, and make it impregnable; so a Christian, by the experience of his infirmity and danger, will be more wise and wary, more circumspect and resolved against those sins whereby he has been often foiled, to prevent the daily incursion, and sudden temptation by them. And according to the knowledge of our forgiveness, we have confidence of acceptance with God in judgment. Fourthly. Let us improve with a wise and singular diligence the talents committed to our trust; for in that day we shall be responsible for all that we have received. All the blessings we possess, whether natural—our life, our faculties, our endowments, our health and strength; or civil—honor and dignity, riches and reputation; or spiritual—the gospel in its light and power, the graces and assistance of the Holy Spirit, as they are gifts from God’s love—so they are all talents to be employed for his glory. We are stewards of all that God has blessed us with, not owners; for the supreme Lord does not relinquish his right in our blessings, that we may dispose of them at our own pleasure, but has prescribed rules for our using them in order to his glory, our own good, and the benefit of others. It is sad to consider that usually those who enjoy the greatest gifts, render the least acknowledgments. Those who are most abundant in God’s favors, are most barren in thankfulness. TIME, that invaluable treasure, that is due to God and the soul, the price of which arises from the work of salvation to be done in it—how recklessly is it squandered away? Conscience would blush at the serious reflection, that every day so much is spent in needless worldly trifling or pleasures, and so little redeemed for communion with the holy God; that as in the prophetic dream the lean cows devoured the fat—so the worst vanities take up that time that should he employed for our last and blessed end. While time is miserably wasted, the soul lies a-bleeding to everlasting death. More particularly, we shall be accountable for all the days of "the Son of Man" that we have seen, all the special seasons of grace; these we should improve for our eternal advantage, to prepare us for the divine presence above. But alas, these special seasons are wasted either in recreations, or things impertinent to their salvation. RICHES are an excellent instrument of doing good; gold is the most precious and extensive metal, and by a marvelous art, an ounce may be beaten out into some hundred leaves; but it is a more happy art by giving it, to enrich our own souls, and supply the necessities of many others. But great estates are often used to foment men’s wicked affections, pride, and sensuality; and it is called greatness and magnificence to waste them in sumptuous vanities. I instance in these talents, because they are usually abused to the dishonor of the donor. If the slothful servant who hid his single talent in a napkin, and returned it without advantage to his Lord, was "cast into outer darkness, where there is weeping and gnashing of teeth;" a fearful image of what will befall all unprofitable people; how severe will their accounts be, who lavish out their wealth to gratify their carnal appetites, and betray the blessings of God to his enemy the devil? Only the wise and good servant, who with prudent contrivance, and zealous endeavors, improves his talents—shall from the gracious Lord, in whom are all attractives and remuneratives of our service, receive an excellent reward. Fifthly. Another rule of our acceptance at the last day, is that we must with courage and zeal maintain the cause of Christ in our particular rank and places. For thus he declares expressly, "Whoever shall confess me before men, him also will I confess before my Father who is in Heaven. But whoever shall deny me before men, him also will I deny before my Father which is in Heaven." Mat 10:33-34. When the truth, purity, and power of religion, in doctrine, worship and practice, is discountenanced and reviled by the world, our Savior will reward our undiscouraged visible constancy in it. He will not only reign in our hearts, but be honored with our lips, and in our conduct. We usurp the title of Christians, unless we adhere to our duty in despite of all opposition. The temptations that usually withdraw men from confessing and glorifying Christ, are such as work upon the passions of fear and shame—and the consideration of the last judgment, will fortify us against both. (1.) FEAR. Sometimes religion exposes believers to the loss of all temporal enjoyments, and of life itself. And when the honor of our Savior requires such a service of us, when that confirmation is necessary to recommend divine truth to the belief and affections of others, when our cheerful and courageous example in suffering would animate those who are fearful to constancy and confession—then from cowardice to withdraw our testimony, is to betray him again. When our duty is attended with extreme dangers, then the sincerity of our love to Christ is brought to the strictest trial. As true gems are revealed in the night, for the darkness redoubles their splendor; so the fidelity of Christians is evident in persecutions which inflame and excite their zeal to magnify the name of Christ in the sight of the world. "There is no fear in love, but perfect love casts out fear." 1Jn 4:18. But fearfulness hinders the expressing acts of love to Christ, and betrays to apostasy. Especially carnal fear blinds and disturbs the mind, and hinders the serious consideration of the reasons of our duty, and those motives to persevere in it, that are the fountains of our strength. From hence the timorous are often treacherous, and faith lies buried under the cold pale ashes of fear. Now the irregularity of this passion is best cured by directing it to the most powerful object. As the rod of Moses swallowed up the rods of the magicians; so a stronger fear will subdue that which is in a weaker degree. Our Savior therefore threatens those that for the fear of men ("who can but kill the body") dare not own and defend his truth and cause—that he will renounce them before his Father in the great day, the immediate consequence of which will be the "destruction of body and soul in Hell." Mat 10:31-33. If earthly potentates had a jurisdiction over Heaven, if men were to be tried by their laws at the last day, if their power extended to eternity—then they might exact unlimited obedience to their wills; but conscience is a more desirable friend and terrible enemy than Caesar; and all temporal tribunals are subordinate and accountable to the supreme and eternal tribunal; for there is "one Lawgiver and Judge, who is able to save and to destroy forever." It is the worst perdition to secure ourselves by the neglect of our duty, when we ought to perish for the glory of our Savior. "He who saves his life, shall lose it." (2.) SHAME wounds the hearts of some men, deeper than violence. Zedekiah would rather expose his kingdom and life to the fury of the Chaldean armies, than be himself exposed as an object of derision by surrendering it. And Satan, who understands the temper of men’s spirits, suits his temptations accordingly. The purity and holiness of religion, expressed in the actions of the saints, is by the scurrilous reflections and bitter sarcasms of profane people, made contemptible. This is as foolish and malicious, as if a slave should reproach the son of a king, that he was like his father in his countenance and actions; for by how much the resemblance of God’s holiness appears with more evidence and eminence in their lives—their divine relation is more certainly and justly to be acknowledged. Yet how many are ashamed of their professions? And zeal to vindicate the honor of religion is traduced and vilified, either as the effect of designing faction, or of the indiscretion and rashness of a weak judgment and strong passions. In every age the faithful servants of God are despised by scornful titles, "We are accounted," says the apostle, "the scum of the world." 1Co 4:17. But a generous Christian looks upon disgrace for the sake of Christ, as his honor. The apostles "rejoiced that they were accounted worthy to suffer shame for his name." Acts 5:41. It is said of John the Baptist, "He was not that light, but came to bear witness of that light;" intimating as if that were the next degree of dignity to it. And our Savior, speaking of the proofs of his divine mission, reckons up the witnesses of such dignity, that it is not possible for sacred ambition to aspire to higher honor, than to be in conjunction with them: they are John the Baptist, his miracles, his Father, and the Scriptures. John 5:33; John 5:36-37; John 5:39. Let us appeal then from the frivolous depraved imaginations of carnal men, to the wise and faithful judgment and authority of the Son of God. He will at the last day, in the presence of his Father and all the court of Heaven, give an incomparable crown to all who have despised shame for his sake. But those cowardly people, whose courage of straw is quelled by vain opinion, and the reproaches of fools, and have deserted the cause of Christ—shall then be clothed with confusion. For this we are assured by our Judge, that "whoever shall be ashamed of me and my words, in this adulterous and sinful generation—of him also shall the Son of Man be ashamed when he comes in the glory of his Father, with the holy angels." Mark 8:38. If the wicked brothers were astonished when the governor of Egypt told them, "I am Joseph, whom you sold"—then how much more will false Christians, when the Lord of glory shall tell them: I am Jesus, whom for base shame you denied! How will it confound those abject wretches to be a spectacle of abhorrence and scorn before that universal glorious confluence! They would choose rather to be covered under the ruins of the world. If we value and desire the approbation of the King of angels, if we fear a final rejection from him—to obtain the one and avoid the other, we must entirely adhere to his interest, without any respect to the frowns or smiles of the perverse deceived world. Sixthly. A cordial beneficent love to the saints, is a requisite qualification of our acceptance in the day of judgment. " "Then the King will say to those on his right: ’Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’" Mat 25:34-36 The union and endearments between Christ and his people, are mutual and reflexive; as they are extremely tender of his glory, so he is concerned in all that is done to them. And though the perfection of love consists more in the affection of the heart than in outward services—yet our Savior most congruously produces in judgment the conspicuous effects of love to them: the supplying their needs, allaying their sorrows, owning them when obscured and depressed by afflictions, and injuriously treated by others. This love of service that is directed and exercised towards the saints—because of the image of God shining in them, because they are the children of God, and members of Christ, and therefore extended to all in whom the reason of that love appears—shall be gloriously rewarded; for he interprets what is done upon his account to those who are his own by so many dear titles—as done to himself. And what is more befitting his excellent goodness, than to reward the works of mercy with saving mercy? But those who when Christ presents himself to them in his poor distressed members, and solicits their assistance, to protect them from injuries, to refresh their sorrows, to support them in their exigencies; those who have ability, but lack affection to do them good, and incompassionately neglect the suffering saints—shall be sentenced to be tormented with the apostate angels forever! What indignity is it to the Son of God, that those for whom he shed his most precious blood, should be in less value and regard with many—than the dogs and horses maintained for their pleasure? And if those on the left hand shall be condemned to eternal fire for the coldness of their love—then how terrible will the judgment be of those who from the heat of their enmity outrageously persecute the servants of Christ for his sake, in their persons, estates, reputations, that with a worse than barbarous inhumanity seek their ruin? Is there any sin of a more heinous guilt? The infernal furnace is seven-fold heated for the punishing such wickedness! To conclude this argument: let us observe the command of our Savior, "To watch and pray always, that we may be counted worthy to stand before the Son of Man." These are duties of universal influence into our lives, the one prevents carelessness, the other vain confidence in ourselves; and the consideration of judgment to come, is the greatest motive to them, and the first principle of holiness. This should work more powerful in us, considering the day of death is equivalent to the day of judgment to every person; for then a particular decisive and irrevocable sentence passes, which shall be published at the last day. Methinks the terrors of the Lord should engage our souls and senses to a continual preparation for his coming. It is represented so as to affect the eye, and keep it vigilant, "Behold, the Lord comes with ten thousand of his saints, to execute judgment upon all!" Jude 1:15. Behold, he comes in the clouds, and every eye shall see him," Rev 1:9. The day of final judgement is represented so as to call the ear, and make it attentive, "The Lord himself shall descend from Heaven with the voice of the archangel, and with the trumpet of God." 1Th 4:16. How circumspect should we be in all our ways, since every action shall be reviewed by our Judge? Peter strongly infers from the dissolution of the world, as a most cogent argument, that we should be exactly and universally holy, "Seeing then all these things shall be dissolved, what manner of people ought we to be in all holy conduct and godliness?" 1Pe 3:11-12. But the consideration of the eternal judgment immediately following the destruction of the world—O how powerful should it be upon conscience and the affections, to regulate the whole course of our lives with a final respect to God’s tribunal! In summary, that which we read of the success of the apostles preaching to the Athenians upon the present subject, the immortality of the soul, comprised in the resurrection of the body and future judgment, is the same in all times and places. "And when they heard of the resurrection of the dead, some mocked; and others said, we will hear you again of this matter; and others believed." Acts 17:32; Acts 17:34. There are three differences of the hearers of this doctrine of so great importance: some deride it as foolishness; some believe it, and yield up themselves entirely in obedience to it; others do not absolutely reject it as the first, nor accept it as the second—-but have a conjecture, or slight superficial opinion of it, or a speculative assent as to a history of things that do not concern them, and defer the serious consideration and applying of it to themselves. And of this third sort (O grief!) are the most of those who are Christians in name. They delay until death the solemn reflecting upon the final judgment, and the inevitable consequence of it—a blessed or miserable estate forever. And whereas the apostle, who had infallible assurance of God’s love, did with a holy severity and self-denial abstain from all sinful complacencies that might hazard the never-fading crown, "I keep under my body, and bring it into subjection, lest by any means when I have preached to others, I should be a cast-away." 1Co 9:27. Yet the most live and die in a secure state, without a preparation to appear before the presence of his glorious tribunal. ======================================================================== CHAPTER 19: 0A.17. 3 HEAVEN ======================================================================== 3 Heaven Section 3. ON HEAVEN "You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand!" Psa 16:11 ======================================================================== CHAPTER 20: 0A.18. CHAPTER I. ======================================================================== Chapter I. The Savior in the Old Testament was Described by Various Predictions and Types, to Prepare the World for His Reception with Faith and Obedience. In this psalm is a mixture of history and prophecy. The words of the text applied by the apostle to Christ’s resurrection and ascension, and glory in Heaven. The divine presence is the supreme and eternal felicity of the saints in Heaven. The glory of the place considered. The happiness of Heaven illustrated by sensible representations. The divine wisdom and goodness was pleased, before and during the legal dispensation, by various predictions and types to delineate the person of our Redeemer, and the work of redemption, to prepare the minds of men for his reception at his coming into the world. All the evangelical prophecies recorded in the Old Testament, as dispersed rays, are conspicuously united in him, "the Sun of Righteousness;" and as in a curious piece of work, each stone according to its natural vein and color is so exactly disposed, and with that proportion joined to another, that the lively figure of the human body results from the composure; so by variety of types, the entire image of our Savior’s life is represented from his first appearing on earth, to his ascending to Heaven. Now the due comparing and observing the harmonious agreement between the prophecies and types of the Old Testament, and the history of the New, is a powerful means to produce and establish a true faith in the blessed Jesus as the promised Messiah; for it is an infallible argument of divine providence, in disposing times and things so, as the oracle should be verified in the outcome, and the mysterious figures substantially exhibited in the manifestation of the Son of God. It is true, his miracles raised admiration, and argued the concurrence of power truly divine; for the exercise of an absolute dominion over the order of nature, is a royalty reserved to God; but that his miraculous operations were foretold, added more authority to his person, and efficacy to his doctrine. Therefore our Savior himself, in answer to the public question sent from John the Baptist, whether he were the expected Savior of the world, commanded the messengers to tell him what they heard and saw, "The blind receive their sight, and the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up," Matthew 11. Which healing miracles were foretold by the prophet Isaiah, Isaiah 35, as the clear and distinguishing characters of the Messiah when he would come. The fulfilling God’s word by the works of Christ, of which there was sensible evidence, was an irrefutable testimony that his miracles were true, and performed for the confirmation of the truth. Now of all the chosen saints that foretold the coming of Christ, the new law of grace, and the new kingdom of glory, that he should reveal and establish—of all that represented him in various particularities, concerning his person and offices, there was not a more illustrious type than David, that by prophetic words, and by prophetic actions did so clearly describe him. In this psalm composed by him, there is a mixture of history and prophecy; some things in the literal and immediate sense referring to David, "I have set the Lord always before me; because he is at my right hand, I shall not be moved." Our being at God’s right hand, implies the highest honor; his being at our right hand, implies present and sure protection and defense. And of this David had the infallible promise of God to secure his hope, notwithstanding all his unrighteous and implacable enemies. But the following verses are applicable to David, but in a lower sense, and by a remote metaphor, and have their literal and principal accomplishment in our Savior. "You will not abandon my soul to the grave, nor allow your holy One to see corruption;" that is, the body of our Savior should be exempted from the corrupting power of the grave, and restored the third day to life. In this sense, the prophecy is applied by Peter to our Savior’s alone; for David died, "and saw corruption," Acts 2:27; Acts 2:29 and his body still remains under the dominion of death. And this last verse, "You will show me the path of life; in your presence is fullness of joy, at your right hand are pleasures for evermore;" is applied by the apostle to Christ—his resurrection, ascension to Heaven, "and sitting at the right hand of the Majesty on high." "You will show me the path of life;" that is, introduce him into the kingdom of glory, and by experimental fruition make him partaker of it, "In your presence is fullness of joy, at your right hand are pleasures for evermore." In these words the causes and excellencies of the heavenly life are expressed. The causes are the glorious presence of God, and the intimate application of his presence, and discovery of his peculiar love to the saints. This our blessed Savior had respect to, as the complete reward of his sufferings, "You have revealed the paths of life to me; You will fill me with gladness in Your presence." Acts 2:28. And his right hand implies his bounty that dispenses, and his power that secures our happiness. The excellencies of it, are "fullness of joy, and pleasures for evermore." From the words I shall observe one proposition: The enjoyment of the divine presence in Heaven, is the supreme and everlasting felicity of the saints, and In discoursing of this point, I will: Consider the place wherein the divine presence is gloriously revealed. Show that the enjoyment of the divine presence is the supreme felicity of the saints. Prove that the felicity shall be everlasting. I. The PLACE wherein the divine presence is gloriously revealed. It is consistent with the immensity of God to be differently present in some places. The essential presence of God is the same everywhere; the declarative presence of God is special, and otherwise in one place than another. He is more excellently present in the living temples, his saints on earth, by the gracious and eminent operations of his Spirit, than he is in the rest of the world; he is most excellently present in Heaven, by the clearest manifestation, and the express characters and effects of the divine perfections. This inferior world is framed with exquisite order, "The earth is full of the glory of the Lord;" yet it is but the sediment of the creation, the habitation of birds and beasts, nay of rebellious sinners; and by this we may raise our thoughts to conceive something of the glorious sanctuary of life, and blessedness above. It is called the "Heaven of heavens," which is the highest comparison to instruct and astonish us with the amplitude and glory of the place. It is a place befitting the majesty of God, the image of his immensity. Our Savior assures us, "In his Father’s house are many mansions," to receive the innumerable company of glorified saints. It is called "the excellent glory," 2Pe 1:17. The shining firmament, with all the luminaries that adorn it, are but the frontispiece to the highest Heaven. All the luster of diamonds, the fire of emeralds and rubies, the brightness of pearls are dark in comparison of its glory. "It is the throne of the God of glory," wherein his majesty is revealed in the most illustrious manner. For pleasantness it is called paradise, in allusion to the delightful garden planted by the hands of God himself for Adam, his favorite, while innocent. There is "the tree of life." There are rivers of pleasure springing from the divine presence. "It is called the inheritance of the saints in light;" to signify the glory and joy of the place; for light has splendor, and conciliates cheerfulness, and is a fit emblem of both. As on the contrary, Hell is described by "the blackness of darkness forever," to signify the sadness and despair of the damned; and because in that center of misery, a perpetual night and invincible darkness increases the horror of lost souls. Heaven for stability is called "a city that has foundations, whose builder and maker is God." The present world is like a tent or tabernacle set up for a time, while the church is passing through the wilderness; but Heaven is the "City of the living God," the place of his happy residence, the seat of his eternal empire. The visible world, with all its perishing idols, shall shortly fall—this beautiful scene shall be abolished; but the supreme Heaven is above this earthly sphere of mutability, wherein all bodies compounded of the jarring elements are continually changing and dissolving; it is truly called "a kingdom that cannot be shaken." Briefly, the wise maker has framed Heaven correspondently to the end for which it was designed; it is the seat of his Majesty, his sacred temple wherein he diffuses the richest beams of his goodness and glory, and his chosen servants see and praise his adorable excellencies forever! II. I will endeavor to show that the ENJOYMENT of the divine presence in Heaven, is the supreme felicity of the saints. To make this Heavenly blessedness more easy and intelligible to us, the Scripture describes it by sensible representations. For while the soul is clothed with flesh, imagination has such a dominion, that we conceive of nothing but by comparisons and images taken from material things. It is therefore set forth by a "Marriage-Feast," Rev 17:7, to signify the joy and glory of the saints above. But to prevent all gross conceits, we are instructed, that the bodies of the saints shall be spiritual, not capable of hunger or thirst, nor consequently of any refreshment that is caused by the satisfaction of those appetites. The objects of the most noble senses, seeing and hearing, the pleasure of which is mixed with reason, and not common to the brutes, are more frequently made use of to reconcile the blessed and heavenly state to the proportion of our minds. Thus sometimes the saints above are "represented on thrones, and with crowns on their heads; sometimes clothed in white, with palms in their hands; sometimes singing songs of triumph to him who sits on the throne." But the real felicity of the saints infinitely exceeds all these faint metaphors. The apostle, to whom the admirable revelation was exhibited of the sufferings of the church, and the victorious outcome out of them in the successive ages of the world, tells us, "it does not appear what the saints shall be in Heaven. The things that God has prepared for those that love him," are far more above the highest ascent of our thoughts, than the marriage-feast of a king exceeds in splendor and magnificence, the imagination of one that has always lived in an obscure village, who never saw any ornaments of state, nor tasted wine in his life. We can think of those things only according to the poverty of our understandings. But so much we know as is able to sweeten all the bitterness, and render insipid all the sweetness of this world. ======================================================================== CHAPTER 21: 0A.19. CHAPTER II. ======================================================================== Chapter II. Whatever is Requisite to our Complete Blessedness, is Present in Heaven. In Heaven, there is an exemption from all evils. Sin and all its penal consequences are abolished there. The concurrence of all positive excellencies is enjoyed there. The body is revived to a glorious life. The soul lives in communion with God. The excellence of the object, and vigor of the actings upon it, the principal ingredients of happiness. This will appear by considering that whatever is requisite to constitute the complete blessedness of man, is fully enjoyed in the divine presence. A. An exemption from all evils is the first condition of perfect blessedness. No man can be called happy while in this valley of tears. There are so many natural calamities, so many accidents, which no human mind can foresee or prevent. On earth, one may be less miserable than another, but none perfectly happy here. But upon the entrance into Heaven, all those evils, that by their number, variety or weight, disquiet and oppress us here, are at an end. Sin, the worst and most hateful of all evils, shall be abolished, and all temptations that surround us and endanger our innocence, shall cease. Here the best men lament the weakness of the flesh, and sometimes the violent assaults of spiritual enemies. Paul himself breaks forth into a mournful complaint, "O wretched man that I am, who shall deliver me from this body of death!" And when harassed by the buffets of Satan, he renews his most earnest addresses to God to be freed from them. Here on earth our purity is not absolute, we must be always cleansing ourselves from the relics of that deep defilement that cleaves to our nature. Here on earth our peace is preserved with the sword in our hand, by a continual warfare against Satan and the world. But in Heaven no ignorance darkens the mind, no passions rebel against the sanctified will, no inherent pollution remains. "The church is without spot or wrinkle, or any such thing," and all temptations shall then cease. The tempter was cast out of Heaven, and none of his poisoned arrows can reach that purified company! Glorious Liberty! here on earth ardently desired, but fully enjoyed by the saints above. And as sin, so all the penal consequences of it are quite taken away. The present life is a continual disease, and sometimes attended with acute pain, that death is desired as a remedy, and accepted as a benefit. And though the saints have reviving cordials—yet their joys are mixed with sorrows, nay caused by sorrows. The tears of repentance are their sweetest refreshment. Here the living stones are cut and wounded, and made fit by sufferings for God’s temple in the New Jerusalem. But as in building of Solomon’s temple, the noise of a hammer was not heard, for all the parts were framed before with that exact design and correspondence, that they firmly combined together; they were hewn in another place, and nothing remained but the putting them one upon another, and then as sacred they became inviolable. So God the wise architect, having prepared the saints here by many cutting afflictions, places them in the eternal building, where no voice of sorrow is heard. Of the innumerable assembly above, there is no eye that weeps, nor any breast that sighs, nor any tongue that complains, nor any appearance of grief! The heavenly state is called life, as alone worthy of that title. There is no infirmity of body, no poverty, no disgrace, no treachery of friends, no persecution of enemies. "There is no more death, nor sorrow; nor shall there be any more pain; for former things are passed away. God will wipe away all tears from the eyes of his people." Their salvation is complete in the utmost degree. Pure joy is the privilege of Heaven—unmixed sorrow is the punishment of Hell. B. A concurrence of all positive excellencies is requisite to blessedness. And these are to be considered with respect to the entire man. 1. The BODY shall be awaked out of its dead sleep, and quickened into a glorious immortal life. The soul and body are the essential parts of man; and though the inequality is great in their holy operations—yet their concourse is necessary. Good actions are designed by the counsel and resolution of the soul, but performed by the ministry of the flesh. Every grace expresses itself in visible actions by the body. In the sorrows of repentance, the body supplies tears; in religious fasts, the body’s appetites are restrained; in thanksgivings the tongue breaks forth into the joyful praises of God. All our victories over sensible pleasure and pain are obtained by the soul in conjunction with the body. Now it is most befitting the divine goodness, not to deal so differently, that the soul should be everlastingly happy, and the body lost in forgetfulness; the one glorified in Heaven, the other remain in the dust. From their first setting out into the world to the grave, they ran the same race, and shall enjoy the same reward. Here the body is the consort of the soul in obedience and sufferings—and hereafter in fruition. When the crown of purity, or palm of martyrdom shall be given by the great Judge in the view of all, they shall both partake in the honor. The apostle assures us, the bodies of the saints shall be revived and refined to a spiritual and glorious perfection. "Flesh and blood," the body with its physical qualities, is mutable and mortal, and "cannot inherit the kingdom of Heaven;" it cannot breathe in so pure an air. God tells Moses, "No man can see my face and live:" the sight of the divine glory is not consistent with such frail tabernacles of flesh. Nay, the body must be freed from the innocent infirmities that were inseparable from Adam in paradise; for "he was made a living soul," that is, the soul united to the body was the fountain of the natural sensitive life, which was in a perpetual flux, the vital heat wasting the radical moisture, from whence there was a necessity of food and sleep to repair the substance and spirits, and preserve his life in vigor. But in the divine world, the body shall be spiritual in its qualities and the principle of its life; it shall be supported by the supernatural power of the Spirit, without the supplies of outward nourishment, and exempted from all the low operations of nature; therefore our Savior tells us, "the children of the resurrection shall be equal to the angels," prepared for the employment and enjoyments of those blessed spirits. And a substantial unfading glory will shine in them infinitely above the perishing vanities of this world. Of this we have a sure pledge in the glorified body of Christ, who is the "first fruits of those who sleep; he shall change our vile bodies, that they may be fashioned like to his glorious body, according to the working of his power whereby he is able to subdue all things to himself." What can be more glorious, than to be conformed to the humanity of the Son of God? This conformity shall be the work of his own hands; and when omnipotence interposes, nothing is difficult. The raising the body to an immortal state of glory, is as easy to the divine power, as the forming it first in the womb. As the sun labors no more in the mines, in the forming gold and silver, the most precious and durable metals, than in the production of a short-lived flower. 2. The supreme happiness of man is in the soul’s communion with God. This will appear by considering the principal ingredients of happiness; they are the excellence of the object, and the vigor of the actings upon it. The life and blessedness of God is to know and love himself according to his infinite perfections. And it is the highest happiness of the reasonable creature, to know and love God; for he is a spiritual, infinite, unchangeable good, and can fully communicate all that is requisite to entire blessedness, supply all the wants, and satisfy all the wishes of the immortal soul. The understanding and will are our most comprehensive faculties, the principles of our most eminent operations. To know and to love, are essential to the reasonable soul; and in directing those acts upon God—the rectitude, the perfection and felicity of man consists. As the intellectual creature by setting its mind and heart upon earthly things, is degraded into a lower order—the thoughts and desires that are spiritual with respect to the principle from whence they proceed, are sensual and perishing with respect to their objects; so when our noble faculties are exercised in their most lively and vigorous perceptions upon the Supreme Good, man is advanced to an equality of joy and perfection with the angels. Now in Heaven, God by his most evident and effectual presence, excites and draws forth all the active powers of the soul in their highest degrees; and, such is the immensity of his perfections the he fills their utmost capacity, from whence a divine pleasure, a perpetual satisfaction springs, a joy that is as unspeakable as it is eternal. ======================================================================== CHAPTER 22: 0A.20. CHAPTER III. ======================================================================== Chapter III. The Understanding Shall be Clearly Enlightened with the Knowledge of God. Here on earth the revelation of God in his works and word is according to our capacities. In Heaven it is most glorious, and our faculties raised and refined to receive it. The nature of God, his decrees and counsels, his providential dispensations are revealed to the blessed. To unfold this more particularly. The understanding shall clearly see the most excellent objects. "Now we know but in part." 1Co 13:1-13. The transcendent beauty of divine things is veiled, and of impossible discovery; and by natural or accidental weakness, the mind is not proportionable to sustain that dazzling brightness. "But when that which is perfect is come, then that which is in part shall be done away." In that enlightened state, the manifestation of the objects shall abundantly exceed the clearest revealing of them here. And the understanding shall be prepared in proportion to take a full view of them. Therefore the apostle compares the several periods of the church in respect of the degrees of knowledge, to the several ages of human life. "When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things." Children are indisposed for the vigorous exercise of the mind; some strictures of reason appear, a presaging sign what will be, but mixed with much obscurity. But when the mind comes to its just proportion and temperament, the soul displays its strength and activity. To explain this, it is requisite to consider the expressions in Scripture, that signify the eminent degrees of knowledge in the blessed. Our Savior assures us, that "the pure in heart shall see God." Sight is the most noble, extensive, and affective sense, and therefore fit to portray the clear, sweet and satisfying intuition of God in Heaven. It is true, the Deity is spiritual and invisible to the eye of the body; Deity is infinite, and incomprehensible to the eye of the soul; but the glorified saints so clearly understand the divine perfections, that our present knowledge of God, compared to that vision, is but as the seeing of a dark shadow in a mirror, compared to the immediate view of the living substance and person. The discovery of the Deity to us in the present state, is by his works and word; but both are imperfect, and far inferior to the manifestation in Heaven. The absolute fullness of perfection which is inseparable from the Godhead, is unknown by any creature; for the perfection of any creature is limited in its kind as well as degrees. Therefore God was pleased by variety of effects and resemblances, to express and represent his attributes, that our minds might ascend by those steps to contemplate those perfections which are in him eminently and beyond all comparison. The light of Heaven in all its purity and luster, is but a shadow of his unapproachable brightness; all the excellencies of visible things are but a weak representation of the glory of his attributes, like the drawing with a coal the beautiful colors of the morning; and compared with the immensity of his perfections, are like the describing on a sheet of paper the vast celestial spheres. In his word there is a more clear and full discovery of his nature and will, but according to our limited capacity of receiving. The divine attributes in Scripture are masked and shadowed under sensible comparisons; for no light shines into our minds here, but through the windows of sense. The intellectual powers depend on the lower faculties and senses. God is pleased to condescend to our limited capacity, and to adapt the expressions of his majesty to the narrowness of our imaginations. But in Heaven the revelation of the Deity is much more glorious; and the mind is cleared from those earthly images which flow through the gross channels of the senses. In this present state our purest conceptions of God are mixed with dross, and very imperfect; but in Heaven the gold shall be separated from the dross, and our conceptions will be more proper and befitting the glory and purity of God. Here the objects of glory are humbled to the perception of sense; hereafter, the sensible faculties shall be raised and refined, and made the subjects of glory. Now when divine light shines with direct beams, and the thick curtain of flesh is spiritualized and transparent, the soul enjoys the clearest vision of God. The light of nature was so defective as to the discovery of God’s compassionate counsels to save the lost world, and the minds of men were so darkened from the fumes of their lust, that that light was but the hemisphere of the night in comparison of the revelation of the gospel; as Peter expresses the happy privilege of Christians, and their consequent duty, "that they should show forth the praises of him who has called them out of darkness into his marvelous light." And the glorious gospel, compared to the revelation of God in Heaven, is but as the twilight of the morning, wherein the light of the day is checkered with the shadows of the night, compared to the sun in its full luster. In Heaven we shall "see God face to face;" which signifies the clearest manifestation of his glory, and of his favor to the blessed; for the face is the throne of majesty and beauty, and the crystal wherein the affections are conspicuous. Accordingly when Moses prayed, "I beseech you to show me your glory;" God answered him that it was impossible, "for no man could see his face and live." And the form of divine blessing to the people of Israel was, "May the Lord make his face to shine upon you, and be gracious to you." Whether the immediate essence of God can be seen by the intellectual creature, is a question; but we are sure "in the Heaven of his presence," God exhibits himself to the blessed in a most glorious manner; for according to the degrees of excellency an the work, are the impressions and discoveries of the cause. The glories of the place, and of the inhabitants the angels and saints, are the most noble effects and expressions of the divine attributes. But in a transcendent manner God exhibits himself in the glorified Mediator. He is styled "the brightness of his Father’s glory, and the express image of his person;" to signify that God, in the person of the incarnate Mediator, is so fully represented to us, that in him we have a view of God’s unchangeable perfections. This appears by the following words, "that having purged us from our sins, he sat down on the majesty on high:" for they respect the Son of God as united to the human nature, in which he performed the office of the priesthood, and took possession of his kingdom. During his humble state, though darkened with many afflicting circumstances, the divine virtues, wisdom, goodness, holiness, power, were so visible in his life, revelations, and miraculous works, that when Philip with that ardency of affection desired the sight of the Father, the only consummate blessedness, "show us the Father, and it suffices;" he told him, he "who has seen me, has seen the Father." But how brightly does he appear in his exaltation? We shall "see him as he is," in the majesty and glory of the Son of God. The apostle says, "we shall know as we are known;" this we are not to understand according to the exactness of the expression; for the sun may be as well included in a spark of fire, as God may be comprehended by our finite faculties. Beyond the fullest discoveries we can receive of the Deity, there remains an entire infinity of perfections, not to be known by the most intelligent spirits; but "as we are known," is a note of similitude, not of equality. The light of a candle as truly shines as the light of the sun, but not with that extent and splendor. We shall have such a perfect knowledge of God, as our minds can receive, and our hearts desire. We shall then see and understand what we now believe concerning the glorious nature of God, his decrees and counsels, his providence and dispensations. The sublimest doctrine of the Christian religion, above the disquisition and reach of reason, is that of the sacred Trinity, upon which the whole economy of the gospel depends. In assenting to this, faith simply bows the head and adores. But such is the pride of the carnal mind, that it disdains to stoop to divine revelation; and the seeming wise philosophers despised the primitive Christians as captives of an unreasonable belief. But this foul reproach was as unjust as many others with which they designed to disgrace Christianity; for the humility of faith does not extinguish or darken the light of reason, but revives and increases it. What is more suitable to incorrupt reason, than to believe the revelation God affords of his own nature, who cannot deceive us? In the state above, where reason is rectified and enlarged, we shall understand that from eternity God was sole existing, but not solitary; that the Godhead is not confused in unity, nor divided in number; that there is a priority of order—yet no superiority among the sacred Persons, but they are all equally possessed of the same divine excellencies, and the same divine empire, and are the object of the same adoration. Our Savior tells his disciples, "in that day you shall know that I am in the Father," that is by unity of essence, and as naturally and necessarily God as the Father. This promise immediately refers to the time of pouring forth the Holy Spirit upon them after the resurrection of our Savior—but shall be fully accomplished in Heaven. All things of a supernatural order shall be revealed. The "great mystery of godliness, God manifest in the flesh," the union of the high perfections of the divine nature with the innocent imperfections of the human nature, the contrivance of our redemption, wherein there is an harmonious concurrence and concord of the principal attributes of the Deity that seemed irreconcilable; that product of the divine wisdom that is so adored by the angels, that astonishes and saves us—all shall be unfolded. The divine counsels in governing the world, the designs, the ways, the orders and operations of God’s providence—shall then be conspicuous. In some dispensations of God, the wisdom, the rectitude, the equity of his providence, is so visible in the defense of the innocent, and his justice and power in the punishment of the guilty, that it may convince the atheists who deny a providence, and causes all sincere believers to admire and reverence it. But there are other dispensations, the immediate reasons of which are so concealed in the bosom of God, that only the Lamb, with whose blood the elect are written in the book of life, can reveal; why the light of the gospel was never visible to so many kingdoms, "why many are called, and few chosen;" the unsearchable ways, and incomprehensible judgments of God, which Paul in an ecstacy admires, which it is not lawful to inquire into here—we shall then understand in such a manner, that light itself is not more clear. How often are the people of God here in miserable perplexities? and say with the prophets, "truly you are a God who hides yourself!" It is true, a steadfast faith in the providence of God, that all that he does, and all that he permits and disposes is best, will quiet their passions, and change the tempestuous ocean into the pacific sea. But when they are admitted into the Heaven above, and see the immediate reasons of his decrees, what a heavenly wonder, what an exquisite pleasure will fill their minds! When the original fountains of wisdom, as clear as deep, shall be opened—what sweet satisfaction will be shed abroad in their spirits! They will see the beauty of providence in disposing temporal evils in order to their eternal felicity. That as in a curious picture the darkest tinctures are so painted as to give life and grace to the orient colors—so all the afflictions of this state were but shadows or foils, to make their faith, and love, and patience more resplendent, and their reward more excellent. What our Savior said to Peter, is applicable to the impenetrable dispensations of providence to us in our mortal state, "What I am now doing, you know not now, but shall know hereafter." Then the secrets of his counsels shall be unsealed, and we shall be able to expound the perplexing riddle, how "out of the eater came meat, and out of the strong came sweetness:" we shall understand that his overruling providence is most eminently glorified in extracting good out of evil, "for we shall know as we are known." ======================================================================== CHAPTER 23: 0A.21. CHAPTER IV. ======================================================================== Chapter IV. The Blessed Effect of the Vision of God in the Saints It is productive of his glorious likeness in us. It affects them with the most humble veneration of God’s excellencies. It inflames then with the most ardent love of God, and of our Savior. I will consider the blessed effects of the vision of God in Heaven upon the saints. Our Savior tells us, "this is life eternal, to know you the only true God, and Jesus Christ whom you have sent." The beginning and introduction of our felicity, is by a lively faith here, the consummation of it is by present sight in Heaven. 1. The vision of his glory, will result in his likeness being impressed upon us. "We shall be like him, for we shall see him as he is." All the perfection and happiness of the saints is comprised in that promise. The sun, when the sky is clear and serene, forms its image on a cloud tempered to receive it, with that orient brightness, that the eye cannot distinguish between the copy and the original. Thus the uncreated sun by powerful emanations transforms the soul into its likeness, in that divine degree of holiness and felicity, as gloriously resembles God. Moses by conversing with God in the mount, and seeing his back-parts, returned to the Israelites with such a radiance in his face, that they could not look on it without a veil. What an impression of glory is in the saints, who see his perfections in their infinite luster! It is the privilege of Christians in this life, "they behold in the gospel as in a glass, the glory of the Lord, and are changed into the same image, from glory to glory"—they become more holy and heavenly, more purified and adorned with his virtues and graces. Now if the vision of Christ here in a glass, an eclipsing medium, is so transforming upon believers—then what an illustrious and infallible efficacy has the immediate, clear, and permanent view of his glory upon the saints in Heaven! That sight is productive of his image in its purity and perfection forever. 2. The divine presence affects the saints with the most humble reverence and solemn veneration of God. This is an eternal respect due from the glorified saints to the Creator, upon the account of his infinite and incommunicable excellencies. He is distinguished not only from idols, but from creatures of the highest order, by his essential, supreme and singular name, "I AM." Every kind of being, every spark of life, every, degree of perfection is from his efficiency, and depends entirely upon his supporting power. The most eminent qualities of the creatures are but in appearance compared with the reality and stability of his glorious nature. In the Scripture, wisdom, holiness, goodness, power, truth, immortality, are attributed to God, with the exclusion of all creatures from those prerogatives; they being his essential, infinite and incomparable perfections in God. They are separable qualities in the creatures, like the gilding and enameling of baser metal; but in the Deity, they are like substantial massy gold. There is a vast distance between created beings; but the distance between a fly or a worm, and an angel—is nothing to the distance between an archangel and God, there being no comparison between finite and infinite. All creatures equally vanish and disappear as nothing, compared to the glorious Creator. As if one from the region of the stars should look down upon the earth, the mountains and hills with the valleys would appear one flat surface, an equal plain, the height and the lowness of the several parts being indiscernible at that immense distance. Now in Heaven the divine majesty is most visible, and most solemn and adorable. The sublimest spirits "cover their faces" before his glorious brightness. The prophet Isaiah had a representation of Heaven, "I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another: Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory." Isa 6:1-3. They highly honor him, by the reflection of his separate and peerless excellencies, his almighty power, his infinite supremacy and eternal empire, in their concert of praises. 3. In Heaven the saints as perfectly love God, as they know him. This is the principal duty of angels and men to the blessed Creator for his admirable perfections, and his excellent benefits. The evidence of it is so entire, that the reasonable mind cannot suspend its assent; for goodness and beauty, the fruit and the flower of amiable things, do so recommend them to the understanding and will, that they powerfully allure and engage the affections. Now these are in God in unspeakable degrees of eminence. The prophet breaks out in a rapture, "How great is his goodness, how great is his beauty!" It was a precept of the ceremonial law, that the firstlings of the flock, and the first and best fruits of the earth should be offered to God; not as if the first that opened the belly was more valuable in his account than the last, or the most early fruits in the spring more pleasing to him than the later in the autumn; but it was instructive, that our love, the "first-born of the soul, and the beginning of its strength," should be consecrated to God. Love to God is the essential character of a saint, that distinguishes him from the unregenerate. Indeed, it is strange that God, who is infinitely lovely, and infinitely liberal and beneficent, should not prevail on the hearts of all men; but if we consider the degeneracy of mankind, how their minds are depraved and deceived, and their affections are vitiated, the wonder will cease. Carnal men have not due conceptions of God, and will not attentively observe his amiable perfections. John tells us, "he who loves not, does not know God." Knowledge is the leading principle in the operations of the soul. There must be a heavenly eye to discover the heavenly beauty, before there can be love of it. Now men are in ignorant darkness, and are defiled in flesh and spirit, and therefore cannot love God who is glorious in holiness. Without resemblance there can be no affectionate union which is the essence of love. The contrariety of dispositions infers a contrariety of affections. The Scripture expresses this in dreadful colors, "the carnal mind is enmity against God; the friendship of the world is enmity with God;" that is, pride, and covetousness, and sensuality, which are the lusts of the carnal mind, and are terminated upon worldly things, are inconsistent with the love of God. The justice of God is terrible to the consciences, and his holiness odious to the affections of the unrenewed. Until by divine grace the understanding is enlightened and purified to have right apprehensions of God; until the will and affections are cleansed and changed; until there is a resemblance of God’s holy nature, and a conformity to his holy laws, they are not capable of delightful adhering to him, which is the internal essential property of love. But those who are partakers of the divine nature, the holy and heavenly, "taste and see how good the Lord is:" and according to the tastes of the mind, such are the impressions upon the heart. The love of God in their breasts here is like smoking flax, but in Heaven it is a brilliant flame. God is the original of all amiable excellencies, in whom they shine in their unstained luster and perfection. When he fully reveals himself, and displays the richest beams of his love and glory, how transporting and endearing is that sight! Our affections that are now scattered on many things, wherein some faint reflections of his goodness appear, shall then be united in one full current to him "who is all in all." In Heaven the immense treasures of his grace are revealed. That when man for his rebellious sin was justly expelled from paradise, and under the sentence of eternal death, God should not only pardon, but promote us to the dignity of his children, and prepare such a glory for us, and us for such a glory—this will inspire the saints with such ardent affections, that will make them equal to the angels, those pure and everlasting flames of love to God. In Heaven we shall be with "Jesus the Mediator of the new covenant, who is seated at the right hand of God." And how admirable will he appear to the sense and soul of every glorified saint? for "we shall see the King in his beauty!" When our Savior was upon the holy mount, and one vanishing beam of glory appeared in his transfiguration, Peter was so transported at the sight, that he forgot the world and himself; how ravishing then will the sight of him in his triumphant majesty be, when we shall be transfigured ourselves! Now while believers are in the shadows of the earthly state, they "love their unseen Savior" with such intense degrees of affection, as deface all the flashy vanities, all the vain loves of things in this world; but when they are admitted into his shining presence, and see him in the day of celestial glory, with what an ecstacy of affection will they be transported! We shall then feel the endearing obligations our Savior has laid upon us, who ransomed us with so rich a price, and purchased for us such an invaluable inheritance. For in proportion as we shall understand his greatness in himself, we shall appreciate his goodness to us. The eternal Son of God descended from the Heaven of heavens to our lowly earth; and, which is more, from the majesty wherein he there reigned, and was adored by the angels; he became man that he might die, to redeem us from the most woeful captivity, from "death, and the sting of death, sin, and the strength of sin, the law," and obtain a blessed life and immortality for us—O unexampled love! "Greater love has no man than this, to lay down his life for his friend;" and what is the life of a sinful man, a vanishing vapor, a life mixed with troubles and vexation? and to lay down this for a friend deservedly dear, is the highest expression of human love. But for the Son of God to lay down his life, a life without sin, and without end, for immortality was a privilege due to his innocence; and for enemies, for the worst enemies, rebels by revolt from obedience to their Creator and King—is a love truly divine, and infinitely surpassing, not only the affections, but the "understanding and knowledge of all creatures." Briefly, he gave his life for us, and gives himself to us, the most excellent testimonies of love that we can receive from love itself; and we shall love him with all the strength of our glorified spirits. ======================================================================== CHAPTER 24: 0A.22. CHAPTER V. ======================================================================== Chapter V. Union with God Causes the Perfection and Felicity of the Saints. Union with God by knowledge and love, causes the perfection and felicity of the saints. That union briefly unfolded. The pleasure that springs from knowledge. In Heaven the knowledge of the saints incomparably excels the knowledge acquired here. The felicity that flows from the enjoyment of God, that fully satisfies the love of the saints. The blessed communion between the saints and Christ in Heaven. The love of the saints is most fully pleased in the glory of God. Union with God by knowledge and love, accomplishes the perfection and happiness of the saints. The most pernicious effect of sin is the separation of the soul from God; and the restoral of us to happiness, is by reunion with him. This we obtain by Christ, who is Emanuel in his nature, and by office; who took our flesh, which he offered as a sacrifice to God to expiate his displeasure, and gives his "Spirit to dwell in us," as a permanent active principle, by whose special operation faith is produced in our hearts; that is, such a belief of his love in redeeming us, as inspires us with a sincere and superlative love to him. And by these vital bands we are united to him, and as his true members, live the same life with him in grace and glory. Now in Heaven our union with God is more near and noble, more intimate and influential, more inseparable and eternal. God is the purest Spirit, and can unite himself to our spirits more intimately than the closest union between any creatures in the world. He unites himself to the understanding by an immediate irradiation, and discovery of his glorious excellencies. "In your light," says the psalmist, "we shall see light." He unites himself to the will, by the infusion of his love, and by that drawing forth our love to him. This union is complete in Heaven, and most communicative of the divine influences to the saints, and consequently their conformity and fruition of God is in the highest degrees that created spirits are capable of. This is the most desirable and perfect state of reasonable creatures; for God is the ever-flowing fountain of felicity, the only stable center of the soul, wherein it reposes itself forever. Accordingly the psalmist speaks, "Return to your rest, O my soul, for the Lord has dealt bountifully with you." When the soul opens its eyes to the clear discoveries of the first truth, in which is no shadow of error, and its heart to the dear and intimate embraces of the supreme good, in which is no mixture of evil, and beyond which nothing remains to be known, nothing to be enjoyed—what a deluge of the purest and sweetest pleasures will overflow it! We cannot ascend in our thoughts so high, as to conceive the excess of joy that attends those operations of the glorified soul upon its proper object. But something we may conjecture. Those who are possessed with a noble passion for knowledge, how do they despise all lower pleasures in comparison to it? How do they forget themselves, neglect the body, and retire into the mind, the highest part of man, and nearest to God? The bare apprehension of such things that by their internal nature have no attractive influence upon the affections, is pleasant to the understanding. As the appearance of light, though not attended with any other visible beauties, refreshes the eye after long darkness; so the clear discovery of truths, however abstract, that were before unknown, is grateful to the intellectual faculty. Thus some have been strangely transported with the pleasures of a mathematical demonstration, when the evidence, not the importance, of the thing was so ravishing; for what is more dry and barren of delight than the speculation of figures and numbers? Solon when near his end, and some of his friends that visited him were speaking softly of a point of philosophy, by that sound of wisdom was awakened from the sleep of death that was just seizing on him; and opening his eyes, raising his head to give attention, being asked the reason of it, answered, ’That when I understand what you are discoursing of, I may die.’ Such was his delight in knowledge, that a little of it made his agony insensible. But here are many imperfections that lessen this intellectual pleasure, which shall cease in Heaven. Here the acquisition of knowledge is often with the expense of health; the flower of the spirits, necessary for natural operations, is wasted by intense thoughts. How often are the learned sickly? As the flint when it is struck, gives not a spark without consuming itself; so knowledge is obtained by studies that waste our faint sensitive faculties. But then our knowledge shall be a free emanation from the spring of truth, without our labor and pains. Here we learn progressively, and discern by comparing things; ignorant darkness is dispelled by a gradual succession of light; but then perfect knowledge shall he infused in a moment. Here, after all our labor and toil, how little knowledge do we gain? Every question is a labyrinth, out of which the nimblest and most searching minds cannot extricate themselves. How many specious errors impose upon our understandings? We look on things by false lights, through deceiving spectacles. But then our knowledge shall be certain and complete. There is no forbidden tree in the celestial paradise, as no inordinate affection. But suppose that all things in the compass of the world were known—yet still there would be emptiness and anguish in the mind; for the most comprehensive knowledge of things that are insufficient to make us happy, cannot afford true satisfaction. But then we shall see God in all his excellencies, the supreme object and end, the only felicity of the soul. How will the sight of his glorious perfections in the first moment quench our extreme thirst, and fill us with joy and admiration! It is not as the naked conception of treasures, that only makes rich in ideas, but that divine sight gives a real interest in him. The angels are so ravished with the beauties and wonders of God’s face, that they never divert a moment from the contemplation of it. The pure love of the saints to God is fully satisfied in the possession and enjoyment of him, and consequently the greatest delight is shed abroad in their hearts. Love considered as an affection of friendship, is always attended with two desires; to be assured of reciprocal love, and to enjoy the conversation of the person beloved, the testimony of his esteem and goodwill. This kind of affection seems to be inconsistent with that infinite distance that is between God and the creature. But though it is disproportional to the divine majesty, it is proportionable to his goodness. Accordingly our Savior promises, "He who loves me, shall be loved by my Father, and I will love him, and manifest myself unto him." And to confirm our belief of this astonishing condescension, repeats it, "If a man love me, my Father will love him, and we will come to him, and make our abode with him." In the present state, the signs of God’s special favor are exhibited to his friends. Now he bestows on them the honor of being his sons, the graces and comforts of his Spirit, the precious pledges of his love, "and seal of their redemption." But in eminency of degrees, the emanation of his love, and the effects of his beneficence, are incomparably more glorious in Heaven. Here the saints are adopted, there crowned! There he opens all the bright treasures of his wisdom, the riches of his goodness, the beauties of his holiness, the glories of his power, and by the intimate application of his presence makes his love most sensible to them. Infinite goodness excites and draws forth all the powers of the soul, and fills the utmost capacity and expansion of the spirit; from hence perpetual pleasure and satisfaction spring. O the pure delights between God and glorified souls! God looks on them with an engaged eye, as his own by many dear titles, and is ravished with the reflex of his own excellencies shining in them. "As the bridegroom rejoices over the bride" (it is the language of the divine love) "so their God rejoices over them. The Lord your God in the midst of you is mighty; he will save, he will rejoice over you with joy; he will rest in his love; he will rejoice over you with singing." He is infinitely delighted in the communication of his goodness to them. And what a blessed rest do they find in the complete fruition of his goodness? All their desires quietly expire in his bosom. What triumphs of joy follow? Can we frame a fuller conception of happiness, than to be perfectly loved by the best and most blessed being, and perfectly to love him, and to partake of the richest emanations of his loving-kindness, that is far more valuable and desirable than life itself? How precious and joyful will the presence of Christ be to the saints? It was his prayer on earth, "Father, I will that they also whom you have given me, be with me where I am, that they may behold my glory." When the saints are received into the everlasting kingdom, the first object that draws their admiring regards is Christ on the throne. Inestimable felicity! Whether we consider him as the Son of God, in whose beauteous countenance all the glory of his Father shines; or as the Savior of men, and the head of the elect, upon a double account; partly, that "he who loved us, and washed us from our sins in his blood," after suffering all indignities and cruelties for our sake, has received the reward of his meritorious sufferings, the triumph of his victory, being "glorified with the Father with the glory he had before the world was;" and partly, because every member shall be conformed to him in glory. The sight of the face of Moses when radiant, had no transforming efficacy, for the light of it was not in him as its spring, but by derivation. But the Son of God is light essentially, and the sight of his glory will transform us into his likeness. How dear and joyful is the presence of the saints to Christ? "He then sees of the travail of his soul, the fruit of his sharp sufferings and bleeding love, and is satisfied." How delightful is it to him to see all his spiritual progeny safely brought to Heaven, and made partakers of his glory and joy in the everlasting kingdom! For according to the dearness of the affection, joy rises. He will then present them to his Father with infinite delight, "Behold, here am I, and the children whom you have given me!" The dearest affections of Christ and the saints in Heaven, are mutual and reflexive. In the sacred song, the expressions of love, desire, and joy, borrowed from the espousals of Solomon and his beloved wife, are, as it were, characters in the dark, to be understood in a spiritual sense, of the mystical marriage of Christ and the church. What endearing fellowship is there between the most perfect lover, and his spouse inspired with the same pure flame? Here amiable perfections attract his eye and heart, "You are all fair, my love, there is no spot in you!" His propriety in the church is his invaluable treasure, "My vineyard which is mine, is ever before me." He repeats the word "Mine," in the sweetest and most tender manner. And the church, with the same harmonious affections, speaks of Christ. She contemplates in a soft ecstacy his ever-satisfying beauty, "My beloved is the chief of ten thousand, he is altogether lovely!" She breaks forth in triumph, "My beloved is mine, and I am his!" By all their expressions of joyful love and union, we may ascend in our thoughts what the joys of Heaven are, where the communion of Christ and the church is entire and uninterrupted forever. If faith and love of our unseen Savior produce "a joy unspeakable and glorious," as if believers were wrapped up to paradise, or paradise descended into them—what then will the sight and fruition of him! There is as great a difference in degrees between the joy that flows from the assurance and application of faith, and the joy from vision and full possession, as between the impression of joy the forerunner of Christ felt, when he sprang in the womb at the coming of our Savior—and his ravishing joy, when he saw Christ, and pointed him out to his disciples, "Behold the Lamb of God who takes away the sins of the world." 3. The supreme joy of the saints is for the felicity and glory of God himself. For as the holy soul feels no more powerful motive to love God, than because he is most worthy of it, as he is God, a being of infinite excellencies, and therefore to be loved above the dearest people and things, even itself; so the highest joy it partakes of is from this consideration, that God is infinitely blessed and glorious. For in this the supreme desire of love is accomplished, that the most beloved object is perfectly honored and pleased. In Heaven the love of the saints to God is in its highest perfection, and they see his glory in the most perfect manner, which causes a transcendent joy to them. And this is one reason why the saints, though shining with unequal degrees of glory, are equally content. For their most ardent love being set on God, that he is pleased to glorify himself by such various communications of his goodness, is full satisfaction to their desires. Besides, in those different degrees of glory, every one is so content with his own, that there is no possible desire of being but what he is. ======================================================================== CHAPTER 25: 0A.23. CHAPTER VI. ======================================================================== Chapter VI. The Communion of the Angels and Saints in Heaven Affords the Purest Pleasure. Love unites them. The hindrances of love cease there. As love is enlarged in its object and degrees, such is the delight that results from it. The joy of Heaven is without defect or end. The face of God always shines there, and the contemplation of it is fixed. The constant enjoyment of God in Heaven does not lessen the delight of the saints. The reasons why the fruition of sensible things without change is tedious. All causes of dissatisfaction cease in Heaven. The saints have as lively a perception of their happiness for over as in the beginning of it. In Heaven "the innumerable company of angels, and the general assembly of the church of the first-born," as they receive happiness from the sight of God, so they communicate the purest pleasure to one another. A sincere ardent affection unites that pure society. Our love is now kindled, either from a relation in nature, or a civil account, or some visible excellencies that render a person worthy of our choice and friendship; but in Heaven the reasons are greater, and the degrees of love are incomparably more fervent. All carnal alliances and respects cease in that supernatural state. The apostle tells us, "If I have known Christ after the flesh, I know him so no more." By the resurrection and ascension of Christ Paul was transported into the eternal world, and had communion with him as a heavenly king. The spiritual relation is more near and permanent than the strictest ties of nature. The saints have all relation to the same heavenly Father, and to Jesus Christ the Prince of peace, and head of that happy fraternity. The principal motives of love here, are the inherent excellencies of a person. Wisdom, holiness, goodness, fidelity are mighty attractives, and produce a more worthy affection, a more intimate confederacy of souls, than any carnal respects. Virtue is amiable in an old person, though wrinkled and deformed; vice is hateful in a young person, though beautiful. There are clearer eyes than those of flesh, a purer light than what is sensible, a diviner beauty than what is corporeal, and a nobler love than what is sensual. David declares that "all his delight was in the excellent." But there are hindrances of this spiritual love here. For, 1. There are relics of sin in the best men on earth; there are some blemishes that render them less amiable when discovered. Here their graces are mixed with infirmities, but ascending to glory. Accordingly our love to them must be regular, and serene, not clouded with error, mistaking defects for amiable qualities. But in Heaven, the image of God is complete by the union of all the glorious virtues requisite to its perfection. Every saint there exactly agrees with the first exemplar, a divine beauty shines in them ever durable, a beauty that is inviolable and can suffer no injury. The apostle tells us, "The church shall be glorious in holiness, without spot or wrinkle," or anything that may cast an aspect of deformity upon it. 2. In the present state the least part of the saints’ worth is visible. As the earth is fruitful in plants and flowers, but its riches are in mines of precious metals, and the veins of marble hidden in its bosom. True grace appears in sensible actions, "but its glory is within." The sincerity of aims, the purity of affections, the impresses of the Spirit on the heart, the interior beauties of holiness—are only seen by God. Besides, such is the humility of eminent saints, that the more they abound in spiritual treasures, the less they show. As the heavenly bodies when in nearest conjunction with the sun, and fullest of light, make the least appearance to our sight. But all their exellencies shall then be in view, "The glory of God shall be revealed in them." And how attractive is the divine likeness to a holy eye? How will it ravish the saints to behold an immortal loveliness shining in one another? Their love is reciprocal, proportionable to the cause of it. An equal, constant flame is preserved by pure materials. Every one is perfectly amiable, and perfectly enamored with all. How happy is that state of love? The psalmist breaks out in a rapture, "Behold how good and pleasant it is for brethren to dwell together in unity!" Love is the beauty and strength of societies, the pleasure of life. How excellent is the joy of the blessed, when the prayer of Christ shall be accomplished, that they all may be one, "as you, Father, are in me, and I in you, that they also may be one in us." God is absolutely one in his glorious nature and will, and therefore unalterably happy; and their inviolable union of love is a ray of the essential unity between the sacred persons. There are no divisions of heart and tongues, as in this Babel world; but the most perfect and sweetest concord, an eternal agreement in tempers and inclinations. There are no envious comparisons; for love that affectively transforms one into another, causes the glory of every saint to redound to the joy of all. Every one takes his share in the felicity of all, and adds of it. Such is the power of that celestial fire wherein they all burn, that it melts and mixes souls in such an entire union, that by delight and an intimate joy, the blessedness of all is, as it were, proper to every one; as if every one were placed in the hearts of all, and all in the heart of every one. If in the church of the firstborn Christians in the earthly Jerusalem, the hand of charity was so strict, that it is said, the "Multitude of believers were of one heart, and one soul;" how much more intimate and inseparable is the union of the saints in Jerusalem above, where every one loves another as himself? In that blessed society there is a constant receiving and returning of love and joy. O how do they rejoice and triumph in the happiness of one another. With what an unimaginable tenderness do they embrace. What reciprocations of endearments are between them. O their ravishing conversation, and sweet fellowship! Now in Heaven whatever is pleasant in friendship is in perfection; and whatever is distasteful by men’s folly and weakness is abolished. With what excellent discourses do they entertain one another? If David fell such inward pleasure from the sense of God’s favors, that he could not restrain the expression of it, but invites the saints, "Come and hear, all you who fear the Lord, and I will tell you what he has done for my soul." Certainly in Heaven, the blessed with overflowing affections recount the divine benefits: the admirable methods whereby the life of grace was begun, preserved and carried on in the midst of temptations. How joyfully do they concur in their thanksgivings to God . . . for the goodness of creation; in making them reasonable creatures, capable to know, love and enjoy him, when they might have been of the lowest order of beings; for his compassionate care and providence over them in this world: but especially for his sovereign and singular mercy in electing them to be vessels of honor; for his powerful grace, in rescuing them from the cruel and ignominious bondage of sin; for his most free love, that justified them from all their guilt by the death of his only Son, and glorified them with himself. They are never weary in this delightful exercise, but continually bless him for his "Mercy that endures forever!" We may judge by the saints here, when they are in a fit disposition to praise God, what fervors they feel in their united praises of him in Heaven. The psalmist in an ecstasy calls to all the parts of the world to join with him, "The Lord reigns, let the heavens rejoice, and the earth be glad; let the sea roar, let the fields be joyful and all that dwell therein." He desires that nature should be elevated above itself, that the dead parts be inspired with life, the insensible feel motions of joy, and those that lack a voice break forth in praises, to adorn the divine triumph. With what life and alacrity will the saints in their blessed communion celebrate the object of their love and praises! The seraphim about the throne "cried to one another," to express their zeal and joy, in celebrating his eternal purity and power, and the glory of his goodness. O the unspeakable pleasure of this concert! when every soul is harmonious, and contributes his part to the full music of Heaven. O could we hear but some echo of those songs with which the Heaven of heavens resounds, some remains of those voices with which the saints above "triumph in the praises," in the solemn adoration of the King of spirits—how would it inflame our desires to be joined with them! "Blessed are those who are in your house, they always praise you." III. The fullness of joy in Heaven is EVERLASTING, without defect, and without end. 1. Their contemplation of God is undecaying. While we are here below, the Sun of Righteousness, as to our perception and sense, has ascensions and declinations, accesses and recesses. And our earth is not so purified, but some vapors arise that intercept his cheerful refreshing light. From hence there are alternate successions of spiritual comforts and sorrows, of doubts and filial confidence in the saints. And what a torment the "hiding of God’s face" is to a deserted soul, only they know who feel it. To love God with a transcendent affection, and to fear he is our enemy, no punishment exceeds, or is equal to it. As his loving-kindness in their esteem is better than life, so his displeasure is worse than death. How do they wrestle with God by prayers and tears, and offer, as it were, a holy violence to the King of Heaven, to recover their first serenity of mind, the lost peace of heart. How passionately do they cry out with Job in the book of his patience, "How I long for the months gone by, for the days when God watched over me, when his lamp shone upon my head and by his light I walked through darkness! Oh, for the days when I was in my prime, when God’s intimate friendship blessed my house, when the Almighty was still with me." Job 29:2-5 And sometimes God delays the revealing himself even to his dearest children; not that he does not see their necessities, and hear their prayers, or is so hard that until their extremities he is not moved with compassion, but for wise and holy reasons; either "that they may not return to folly," if by any presumptuous sin they forfeited their peace; or if they have been careful to please him—yet he may deprive them of spiritual comforts for a time, to keep them humble, and that with an obedient resignation to his sovereign pleasure they may wait for his reviving presence. And then joy returns greater than before; for thus God usually renders with interest what he suspended only for trial. But the saints above are forever enlightened with the vital splendor, and dear regards of his countenance, always enjoy his beamy smiles. A continual effusion of glory illustrates Heaven and all its blessed inhabitants. Also, their contemplation of God is fixed. If the object, though extraordinarily glorious, were transient, or the eye so weak that it could only see it but by glances—the height of joy would not be perpetual. But the mind is prepared with supernatural vigor to see the brightness of God’s face, and by the most attentive application always converses with that blessed object; so that the joy of Heaven is never intermitted for a moment. They always see, and love, and rejoice, and praise him. It is possible a carnal suspicion may arise in some, as if the uniform perpetual vision of the same glory might lose its perfect delightfulness. For those who seek for happiness in the vanity of the creatures, are always desirous of change, and have their judgments so corrupted, that while they languish with a secret desire after an unchangeable good—yet they conceive no good as desirable, which is not changed. But to correct this gross error of imagination, let us a little inquire into the causes of dissatisfaction which make the constant fruition of the same thing here to be tedious. (1.) Sensible things are of such a limited goodness, that none of them can supply all our present needs, so that it is necessary to leave one for another. And the most of them are remedies of our diseased appetites, and if not temperately used, are destructive evils. Eating and drinking are to extinguish hunger and thirst, but continued beyond just measure, become nauseous. Besides the insufficiency of their objects, the senses themselves cannot be satisfied all at once. The ear cannot attend to delightful sounds, and the eye cannot be intent on beautiful colors at the same time. The satisfaction of one sense defeats another of enjoying its proper good; therefore the same object is not constantly pleasant, but the heart is distempered from as many causes, as there are desires unaccomplished. Further, all things under the sun afford only a superficial delight, and miserably deceive the expectations raised of them. Many times there is a mixture of some evil in them, that is more offensive than the good is delightful. The honey is attended with a sting, so that often those very things we sigh after through vehement desire, when they are obtained, we sigh for grief. Now all these causes of dissatisfaction cease in Heaven; for there is an infinite variety in God, and whatever is truly desirable, is eminently enjoyed in him. And in his presence all the powers of the soul are drawn out in their most pleasant exercise, and always enjoy their entire happiness. The fruition of him exceeds our most raised hopes, as much as he is more glorious in himself than in any borrowed representations. God will be to us incomparably "above what we can ask or think." The compass of our thoughts and the depth of our desires, are imperfect measures of his perfections. And as he is a pure good in himself, so he is prevalent over all evil. It is evident therefore, that nothing can allay the joys of saints, when they are in God’s presence. (2.) Novelty is not requisite to ingratiate every good, and make it perfectly delightful. God is infinitely happy, to whom no good was ever new. Novelty is indeed the sauce that gives a delicious taste to inferior things. For men relish only what is different. But an infinite good produces always the same pure equal complete joy, because it arises from its intrinsic perfection, which needs no foil to commend it. The psalmist breaks forth, "Whom have I in Heaven but you?" This is no vanishing rapture, but a constant joyful height of affection. God, the essential happiness of the saints, is always perfectly lovely and delightful to them. (3.) The glorified saints in every period of their happy state, have as lively a perception of it as in the beginning. To make this evident, we must consider that the pleasure of novelty springs from a quick sense of the opposite terms, between our condition in the lack of some desired good, and after our obtaining it. One newly freed from the torments of a sharp disease, feels a greater pleasure than from a constant tenor of health. Those who are raised from a low state to eminent dignity, are transported with their first change, but in time the remembrance of their mean condition is so weakened and spent, that it is like the shadow of a dream, and proportion ably their joy is lessened. Honors, like perfumes, by custom, are less sensible to those that carry them. But the saints above always consider and feel the excellent difference between their suffering and triumphant state. They never lose that ravishing part of felicity, the vivid sense of past evils. Their reflections are always as strong on the misery from whence they were raised to the pitch of happiness, as in their first glorious translation. In what an ecstacy of wonder and pleasure will they be, from the fresh memory of what they were, and the joyful sense what they are! "I was (says the admiring soul) poor, blind, and naked;" but O miraculous and happy alteration! I am full of light, enriched with the treasures of Heaven, adorned with divine glory. I was under the tyrannous power of Satan, "but he is bruised under my feet." I was sentenced to an everlasting separation from the presence of God, my only life and joy; but now am possessed of my supreme good. O how transporting is the comparison of these wide and contrary extremes! How beautiful and pleasant is the day of eternity, after such a dark tempestuous night! How does the remembrance of such evils produce a more lively and feeling fruition of such happiness! How mightily does "Salvation with eternal glory affect the soul!" This gives a sprightly accent to their everlasting hallelujahs; this preserves an affectionate heat in their thanksgivings to their victorious deliverer. And thus their happiness is always the same, and always new. Their pleasure is continued in its perfection. ======================================================================== CHAPTER 26: 0A.24. CHAPTER VII. ======================================================================== Chapter VII. The Number of Possessors of Heaven Cannot Lessen its Felicity. The blessedness of the saints is without end. In the first creation, the happiness of angels and men was mutable. The happiness in Heaven as unchangeable as the love of God to the saints, and the love of the saints to him. The woeful folly of men in refusing such a happiness. An excitation to seek this happiness. The original moving cause of conferring this happiness is the mercy of God; the meritorious cause is the obedience and suffering of Christ. It is impossible for an innocent creature, much more for the fallen creature, to deserve any good thing from God. Our Savior expiated the guilt of sin, and by the merits of his obedience purchased the kingdom of Heaven for believers. The number of possessors cannot lessen their felicity. The divine presence is an unending spring of pleasure, equally full and open to all, and abundantly sufficient to satisfy the immensity of their desires. Envy reigns in this world, because earthly things are so imperfect in their nature, and so peculiar in their possession, that they cannot suffice, nor be enjoyed by all. But in Heaven none is touched with that base passion; for God contains all that is precious and desirable in the highest degrees of perfection, and all partake of his universal goodness, without diminution. In the kingdom of Heaven there is no cause for the elder brother to repine at the Father’s bounty to the younger, nor for the younger to supplant the elder to obtain the birthright. "The heirs of God" are all raised to sovereign glory; and every one enjoys God as entirely and fully as if solely his felicity. God is an indivisible good, as he is an infinite good—he is not diminished by the most liberal communications of himself. We may illustrate this by comparing the price of our redemption—and the reward. The death of Christ is a universal benefit to all the saints—yet it is so applied to every believer for his perfect redemption, as if our Savior in all his agonies and sufferings had no other in his eye and heart, as if all his prayers, his tears, his blood were offered up to his Father only for that person! The common respect of it the apostle declares in those admirable words, that signify such an excess of God’s love to us, "He who spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" But to imagine that the salvation of every believer is thereby lessened, is not only false, but extremely injurious to the merit and dignity, and to the infinite love of Christ. Therefore the same apostle tells us, "The life which I now live in the flesh, I live by the faith in the Son of God, who loved me, and gave himself for me"—as if he were the sole object of Christ’s love, the end and reward of his sufferings. And this appropriating of it to himself, is no diminishing to the rights of all others. John describes himself by that glorious title, "the disciple whom Jesus loved." Could he speak this of himself, without diminishing the love of Jesus to the other disciples? Certainly he might. For if we consider that incomprehensible love of Christ, expressed to them all at his last supper, after Judas was gone forth, "As the Father has loved me, so I have loved you;" we may easily understand, that each one of them might justly believe that he was singularly beloved of Christ. They were all received in the heart, though (with John) they did not all lean on the bosom of their divine master. Thus in Heaven God is the universal treasure of all the saints, and the peculiar portion of every one. As by his essence he equally fills the whole world, and every part of it; and by his providence equally regards all and every particular creature; so in Heaven he dispenses the riches of his love to all, that they cannot desire more, if every one of them were the sole heir of all their merits of his Son, and enjoyed him alone forever! The blessedness of the saints, as it is without diminution, so it is without end; it is complete and continual forever. This makes Heaven to be Heaven; the security of Heaven is as valuable as its happiness. There is no satiety of the present, no concern for the future. Were there a possibility, or the least suspicion of losing that happy state, it would cast an aspersion of bitterness upon all their delights; it would disturb their peaceful fruition, and joyful tranquility; as hope in misery allays sorrow, or fear in happiness dashes joy. The more excellent the happiness is, the more stinging would be the fear of losing it. "But the inheritance reserved in Heaven, is immortal, undefiled, and unfading." And the tenure of their possession is infinitely firm, by the promise of God, who is truly immutable, and immutably true, and by the divine power, the support of their everlasting duration. Our Savior assures his disciples, "Because I live, you shall live also; and he lives for evermore." This blessed privilege the saints have by Jesus Christ (who obtained eternal redemption for them) above the grace given to angels and men in the first creation. The angels were upon trial of their obedience—and not in a fixed state of felicity. The first rebellion was fatal to them. Woeful change! how unlike to themselves in their original purity and glory! an unparalleled example of the frailty of the creature, and the divine severity. Man did stand in paradise for a little while, and had a ruinous fall with all his progeny. "But the glorified saints sit with Christ in heavenly places," and enjoy an unchangeable happiness, as permanent as the everlasting author of it, and the everlasting soul the subject of it. "With God is the fountain of life." Who can pluck them out of the hands and bosom of a gracious God? He will never withdraw his love, and they shall never forfeit it; for sin is from the perverseness of the will and the disorder of the affections, joined with some error of the mind. But in the light of glory, and full enjoyment of God, the understanding is so perfectly illuminated, the will and affections are so exceedingly satisfied, that it is impossible that they should understand erroneously, or desire irregularly. God is love, and will kindle in the saints a pure affection that eternity shall not lessen. In the present state, our love is imperfect, and wanes as fire dies away by our neglect to feed it by proper fuel. But in Heaven the transcendent Savior attracts every eye with the light of his beauty, and inflames every heart with the heat of his love. The glorious presence of God is in different respects both the cause and effect of our love to him; for the sight of God is the most powerful attractive to love him, and love fixes the mind upon him. And the persevering love of God assures the constant fruition of him; for by love the supreme good is possessed and enjoyed. The apostle tells us, "love never fails," and therefore the happiness of Heaven never fails. They enjoy a better immortality, than the tree of life could have preserved in Adam. The revolutions of the heavens, and ages, are under their feet, and cannot in the least alter or determine their happiness. After the passing of millions of years, still an entire eternity remains of their enjoying God. O most desirable state! where blessedness and eternity are inseparably united. O joyful harmony! when the full chorus of Heaven shall sing, "this God is our God forever and ever." This adds an infinite weight to their glory. This redoubles their joys with infinite sweetness and security; for the direct pleasure of enjoying God is attended with the pleasant reflection it shall continue forever. They repose themselves in the complete fruition of their happiness. God reigns in the saints, and they live in him forever. Eternity crowns and consummates their felicity! THE APPLICATION From what has been discoursed we should, Consider the woeful folly of men in refusing such a happiness, that by the admirable favor of God is offered to their choice. Can there be an expectation, or desire, or capacity in man of enjoying a happiness beyond what is infinite and eternal? O blind and wretched world! so careless of everlasting felicity. Who can behold without pity and indignation, men vainly seeking for happiness where it is not to be found, and after innumerable disappointments flying at an impossibility, and neglect their sovereign and final blessedness? An error in the first inquiry might have some color of an excuse; but having been so often deceived with painted grapes for the fruits of paradise, that men should still seek for substantial blessedness to fill the soul, in vain shows what can only feed the eye, is beyond all degrees of folly. Astonishing madness! that God and Heaven should be despised for painted trifles. This adds the greatest foolishness to their impiety. What powerful charm obstructs their true judging of things? What spirit of error possesses them? Alas, "eternal things are unseen" and therefore in the carnal balance are esteemed light, against temporal things present to the sense. "It does not appear what we shall be:" the veil of the visible heavens covers the sanctuary, where Jesus our high-priest has entered, and stops the inquiring eye. But we have assurance by the most infallible principles of faith, that the Son of God came down from Heaven to live with us, and die for us, and that he rose again to confirm our belief in his "exceeding great and precious promises" concerning this happiness in the future state. And do not the most evident principles of reason and universal experience prove, that this world cannot afford true happiness to us? How wretchedly do we forfeit the prerogative of the reasonable nature, by neglecting our last and blessed end? If the mind is darkened, that it does not see the amiable excellencies of God, and the will is depraved, that it does not feel their ravishing power; the man ceases to be a man, and becomes like the beasts that perish. As a blind eye is no longer an eye, being absolutely useless to that end for which it was made. Though in this present state, men are stupid and unconcerned—yet hereafter their misery will awaken them, to discover what is that supreme good wherein their perfection and felicity consists. When their folly shall be exposed before God, angels, and saints—in what extreme confusion will they appear before that glorious and immense tribunal? Our Savior told the unbelieving Jews, "There shall be weeping, and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves turned out." They shall be tortured with the desire of happiness without any possible satisfaction. Let us be seriously excited to apply ourselves with inflamed desires, and our utmost diligence to obtain this unchangeable happiness. In order to this, we shall consider the causes of it, and the means whereby it is obtained. The original moving cause is the pure rich mercy of God that prepared it for his people, and prepares them for it. The procuring cause is the meritorious efficacy of Christ’s obedience and sufferings. This is expressly declared by the apostle, "the wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord." I. The designing, the preparation, and actual bestowing of the heavenly glory, is from the mercy of God. This will appear by considering, 1. That it is absolutely impossible that a mere creature, though perfect, should deserve anything from God; for enjoying its being and powers of working from his goodness, the product of all is entirely due to him; and the payment of a debt acquires no title to a reward; he is the proprietary and Lord of all by creation. Hence it is clear, that in the order of distributive justice nothing can be challenged from him. 2. Besides, such is the infinite perfection of God in himself, that no benefit can redound to him by the service of the creature. "When you have done all, say you are unprofitable servants, for we have done but what we ought to do." The neglect of our duty justly exposes to punishment; but the performance of it deserves no reward, because no advantage accrues to God by it. "Who has first given unto him, and it shall be recompensed to him again?" He challenges all creatures, even of the highest order. To speak strictly therefore, when God crowns the angels with glory, he gives what is merely his own, and does not render what is theirs. If he should leave them in their pure nature, or deprive them of their being, he would be no loser, nor injurious to them. For what law binds him to enrich them with immortal glory, who are no ways profitable to him, or to preserve that being they had from his goodness? No creature can give to him, therefore none can receive from him, by way of valuable consideration. 3. There is no proportion between the best works of men, and the excellency of the reward, much less an equivalence. It was the just and humble acknowledgment of Jacob to God, "I am less than the least of all your mercies," those that common providence dispenses for the support and refreshment of this temporal life. But how much less than the glorious excellencies of the supernatural divine life, wherein the saints reign with God forever? The most costly, the most difficult and hazardous services, are equally nothing in point of merit, with the giving but "a cup of cold water to a disciple of Christ," there being no correspondence in value between them and the kingdom of Heaven. The apostle tells us, "I count the sufferings of this present life are not to be compared to the glory that shall be revealed in us:" and suffering is more than doing. God rewards his faithful servants, not according to the dignity of their works, but his own liberality and munificence. As Alexander having ordered fifty talents of gold to be given to a gentleman in poverty to supply his needs; and he surprised with that immense bounty, modestly said, ten were enough; he replied, ’if fifty are too much for you to receive, ten are too little for me to give; therefore do you receive as poor, I will give as a king." Thus God in the dispensing his favors does not respect the baseness of our persons or services, but gives to us as a God. And the clearest notion of the Deity is, that he is a being infinite in all perfections, therefore he is all-sufficient and most willing to make his creatures completely happy. 4. If a creature perfectly holy, that never sinned, is incapable to merit anything from God—then much less can those who are born in a sinful state, and guilty of innumerable actual transgressions, pretend to deserve any reward for their works. This were presumption inspired by prodigious vanity. For, (1.) By his most free grace they are supplied in conversion with that spiritual power by which they serve him. The original chaos was not a deader lump before the Spirit of God moved on the face of the waters, than the best of men were before the vital influences of the Spirit wrought upon them. And for this they are so deeply obliged to God, that if a thousand times more for his glory were performed—yet they cannot discharge what they owe. (2.) The continuance and increase of the powerful supplies of grace to the saints, who even since their holy calling by many lapses have justly deserved that God should withdraw his grieved Spirit, are new obligations to thankfulness; and the more grace, the less merit. (3.) The best works of men are imperfect, allayed with the mixtures of infirmities, and not of full weight in the divine balance. If God should strictly examine our righteousness, it will be found neither pure nor perfect in his eyes, and without God’s grace would be rejected. And that which needs pardon, cannot deserve praise and glory. "He shows mercy to thousands that love him, and keep his commandments." If obedience were meritorious, it would be strict justice to reward them. The apostle prays for Onesiphorus, who had exposed himself to great danger for his love to the gospel, "the Lord grant he may find mercy in that day." The divine mercy gives the crown of life to the faithful in the day of eternal recompense. ii. The meritorious cause of our obtaining Heaven, is the obedience of Jesus Christ, comprehending all that he did and suffered to reconcile God to us. From him as the Eternal Word we have all benefits in the order of nature, "for all things were made by him," and for him, as the incarnate Word, all good things in the order of grace. All that we enjoy in time, and expect in eternity, is by him. To show what influence his mediation has to make us happy, we must consider: 1. Man by his rebellion justly forfeited his happiness, and the law exacts precisely the forfeiture. Pure justice requires that the crime should be punished according to its quality, much less will it allow the guilty to enjoy the favor of God; for sin is not to be considered as an offence and injury to a private person, but the violation of a law, and a disturbance in the order of government; so that to preserve the honor of governing justice, an equivalent reparation was appointed. Until sin was expiated by a proper sacrifice, the divine goodness was a sealed spring, and its blessed effects restrained from the guilty creature. Now the Son of God in our assumed nature offered up himself a sacrifice in our stead, to satisfy divine justice, and removed the bar, that mercy might be glorified in our salvation. The apostle gives this account of it, "we have boldness to enter into the holiest, by the blood of Christ, by a new and living way which he has consecrated for us through the veil, that is to say, his flesh." Heb 10:19-20. 2. Such were the most precious merits of his obedience, that it was not only sufficient to free the guilty contaminated race of mankind from Hell, but to purchase for them the kingdom of Heaven. If we consider his human nature, all graces were born with him, as rays with the sun, and shined in the whole course of his life in the excellence of perfection. And the dignity of his divine person gave an immense value to all he performed as Mediator. One act of his obedience was more honorable to God, than all the lives of the saints, the deaths of the martyrs, and the service of the angels. God was more pleased in the obedience of his beloved Son, than he was provoked by the rebellion of his servants. Therefore, as the just recompense of it, he constituted him to be universal Head of the church, supreme Judge of the world; invested him with divine glory, and with power to communicate it to his faithful servants, "he is the Prince of life." In short, it is as much upon the account of Christ’s sufferings that we are glorified, as that we are forgiven. The wounds he received in his body, the characters of ignominy, and footsteps of death, are the fountains of our glory. His abasement is the cause of our exaltation. If it be said, this seems to lessen the freeness of this gift. The answer is clear: This was due to Christ, but undeserved by us. Besides, the appointing his Son to be our Mediator in the way of our ransom, was the most glorious work of his goodness. ======================================================================== CHAPTER 27: 0A.25. CHAPTER VIII. ======================================================================== Chapter VIII. Qualifications that Shall Obtain the Kingdom of Heaven The gospel requires qualifications in all that shall obtain the kingdom of Heaven. The renovation of man according to the likeness of God, is indispensably requisite for the enjoying of God. Renewing grace described. The wisdom and justice of God require that men be sanctified before they are admitted into Heaven. Without sanctification, there is a moral incapacity of enjoying the beatific vision. The means of our obtaining Heaven are to be considered. Though the divine goodness is free in its acts, and there can be nothing in the creature of merit, or inducement to prevail upon God in the nature of a cause—yet he requires qualifications in all those who shall enjoy that blessed unchangeable kingdom. The apostle expressly declares, "it is not of him that wills, nor of him that runs, but of God who shows mercy." Rom 9:16. But we must distinguish the effects of this mercy, which are dispensed in that order the gospel lays down. The first mercy is the powerful and effectual calling of the sinner from his corrupt and wretched state. A second mercy is the pardoning his sins. The last and most eminent is the glorifying him in Heaven. Now it is clear, that in this place "the showing mercy," signifies the grace of God in conversion; for in the 18th verse it is said, God shows mercy to "whom he will, and whom he will he hardens." Where it is evident that showing mercy is opposed not to condemning but to hardening; and consequently the intent of the words is this: that divine grace overcomes the rebellious will, softens the stiff and stubborn heart, and makes it pliant to obedience. This flows from his pure good will and pleasure, without the least motive from the inclinations or endeavors of sinful men. But the other effects of God’s mercy require conditions in the subjects who receive them; for he pardons only penitent believers, and glorifies none but persevering saints. To make this clear, it is worthy of observation, the gospel has several denominations: 1. It is called "a law, a covenant," and "a testament." Rom 3:27. It is called "the law of faith," and "the law of the spiritual life." As a law, it signifies a new right that God has most freely established in favor of lost man, that commands certain duties, and sets before them eternal life as the reward of obedience, and eternal death the punishment of disobedience. According to this, the trial and decision of men’s everlasting states shall be that which is the character of a true law. This law of grace is very different from the law of nature which required entire innocence, and for the least omission, or accusing act, passed an irrevocable doom upon the offenders; for that strictness and severity is mollified by the gospel, which accepts of sincere persevering obedience though imperfect; accordingly it is called "the law of liberty." Jas 2:1-26. But "the law of faith" is unalterable, and admits of no dispensation from the duties required in order to our being everlastingly happy. 2. The gospel is styled "a covenant," and that imports a reciprocal engagement between parties for the performance of the matter contained in it. The covenant of grace includes the promise of pardoning and rewarding mercy on God’s part, and the conditions on man’s, with respect to which it is to be performed. There is an inviolable dependence between them. He will be "our God," to make us happy, "but we must be his people to yield unreserved obedience to him." Heb 9:1-28. "He will be our Father, and we shall be his sons and daughters;" but it is upon the terms of "purifying ourselves from all pollutions of the flesh and spirit," and sincere endeavors to "perfect holiness in his fear." 2Co 7:1-16. It is astonishing goodness that he is pleased to condescend to such a treaty with fallen creatures; by a voluntary promise he encourages them; but though most free in making, it is conditional in the performance. The constancy of his holy, nature obliges him to fulfill his word, but it is only if we do not fail on our part by carelessness of our duty. A presumer may seal assurance to himself, and be deceived in this great matter; but "God will not be mocked." If we prove false in the covenant, he will be faithful, and exclude those from Heaven who were neglectful of the conditions to which it is promised. 3. The gospel is styled, "a testament" sealed in the blood of Christ, confirmed by his death. The gift of eternal blessings in it, is not absolute and irrespective, but the heirs are admitted to the possession of the inheritance according to the will of the rich, liberal, and wise Testator. There can be no regular title or claim made out without performing what is required. And this "is the will of God and Christ, our sanctification," without which we cannot enjoy it. Now from hence we may see the admirable agreement between these two notions, that Heaven is both a gift and a reward. It is a reward in the order of giving it, not due to the work, but from the bounty of the giver. God gives Heaven to those who faithfully serve him. But their service was due to God, of no worth in respect of Heaven; so that man’s work is no merit, and God’s reward is a gift. Our everlasting glory must be ascribed to his most free grace, as much as the pardon of our sins. I shall now proceed to consider what the gospel declares to be indispensably requisite in order to our obtaining Heaven; this is comprised in the holy change of man’s nature, which I will briefly unfold, and show how necessary it is to qualify us for celestial glory. 1. This holy change is expressed in Scripture by the new birth. Our Savior, with a solemn repeated asservation, tells Nicodemus, "truly, truly, except a man be born again, he cannot see the kingdom of God." John 3:3. Sin is natural to man from his conception and birth, and infects all his faculties with its contagion. This is fomented and cherished by temptations that easily encompass him. The understanding is polluted with evil principles, full of strong prejudices, and lofty imaginations against the supernatural mysteries of salvation. It is full of ignorance and folly, and from hence either rejects them as incredible, or despises them as impertinent or unprofitable. The will is depraved and perverse, full of unruly and unhallowed affections. The senses are sensuous and rebellious. In short, man is so viciously and sensually inclined, so "alienated from the life of God," as if he had no diviner part within him, which should aspire to a spiritual blessedness, which would regulate and control the excess of the inferior appetites. This is the unhappy character Satan impressed on him in his fall, and without renovation upon an infinite account, he is incapable of seeing God. This renovation consists not in the change of his substance, as the water was miraculously turned into wine at the marriage in Cana of Galilee; the same soul with its essential powers, the same body with its natural senses, the work of the Creator remains; but in the cleansing of his stained nature, in the sanctifying his faculties that are the springs of his actions, the whole man is quickened into a divine life, and enabled to act in conformity to it. Of this, the new birth is a convenient illustration. An active principle of holiness is planted in him, which springs up into visible actions. The apostle particularly expresses it in his earnest prayer for the Thessalonians, "The very God of peace sanctify you wholly, and preserve your whole spirit, soul and body blameless, until the coming of Jesus Christ." Every faculty is renewed, and every grace infused that constitutes the divine image. The mind is renewed by spiritual light, to believe the truth and goodness of unseen things promised, the reality and dreadfulness of things threatened in the word of God. It sees the truest beauty in holiness, the highest honor in obedience to God, the greatest equity and excellence in his service. The will is renewed by holy love, a purifying flame, and feels the attractive virtue of our blessed end before all desirable things on earth, and determines to pursue it in the vigorous use of proper means. The body is made a holy instrument fit for the renewed soul. In short, the natural man becomes spiritual in his perceptions, resolutions and actions. "All things are become new." There is a firm assent, an inviolable adherence to those most precious objects revealed in the Scripture, and a sincere chosen constant obedience flows from the renewed faculties. And from hence we may distinguish between regenerating grace—and formal hypocrisy in some; and the proficiency of nature—and power of common grace in others. A hypocrite in religion is actuated from without, by mercenary base respects; and his conscience being cauterized, handles sacred things without feeling. A regenerate person is moved by an internal living principle, and performs his duties with lively affections. Natural conscience under the compulsion of fear, may lay a restraint upon the outward acts of sin, without an inward consent to the sanctity of the law. Renewing grace cleanses the fountain, and the current is pure. It reconciles the affections to the most holy commands. "I love your law because it is pure," says the psalmist. A moral principle may induce one to abstain from many sins, and to perform many praiseworthy things in conformity to reason. But this is neither sanctifying nor saving; for it only prunes sin as if it were a good plant, and does not root it up; it compounds with it, and does not destroy it. There may be still an impure indulgence to the secret lustings of the heart, notwithstanding the restraint upon their exercise. And many duties may be done on lower motives, without a divine respect to the commands and glory of God. But renewing grace subjects the soul to the whole royalty of the law, and uniformly inclines it to express obedience to all its precepts, because they are pure, and derived from the eternal spring of purity. It mortifies lust, and quickens to every good work, from a principle of love to God—and in this is distinguished from the most refined unregenerate morality. In short, there may be a superficial tincture of religion from common grace, a transient esteem, vanishing affections, and earnest endeavors for a time after spiritual things—and yet a person remain in a state of unregeneracy. But renewing grace is a permanent solid principle which makes a man partaker of the divine nature, and elevates him above himself. This holy change is wrought by divine power. Our Savior tells Nicodemus, "except a man be born of water and the spirit, he cannot enter into the kingdom of God." The analogy of a new birth signifies, that it is entirely the work of the sanctifying spirit, which conveys a principle of life in order to the functions of it. It is the living impression of God, the sole efficient and exemplar of it, the fruit and image of the divine virtues. It is expressed by the new creature. The production of it is attributed to God’s power displaying itself in a peculiar excellent way, even in that precise manner, as in making the world. For as in the first creation all things were made originally of nothing, so in the second, the habit of grace is infused into the soul that was utterly void of it, and in which there was as little preparation for true holiness, as of nothing to produce this great and regular world. Although there is not only an absolute privation of grace, but a fierce resistance against it—yet creating invincible power does as infallibly and certainly produce its effect in forming the new creature, as in making the world. From hence it appears that renewing grace is so entirely the work of God, as his forming the human body from the dust of earth at first; but with this difference, the first creation was done without any sense in the subject of the efficiency of the divine power in producing it; but in the new creation, man feels the vital influence of the Spirit, applying Himself to all his faculties, reforming and enabling them to act according to the quality of their nature. And by the way, we may observe the admirable grace showed to man in the renovation of his corrupted nature. In the composition of his being are united a spirit like the angels, and a body like terrestrial animals, by which he partakes of the spiritual and natural life; but he has peculiar favors conferred upon him. For, whereas his soul sinned with the angels, and his body dies with the beasts—yet God is pleased to restore them by his glorious power. An angel after sin never repents, and is therefore incapable of pardon, and irrecoverably disinherited of Heaven; and a beast after death never revives; but though man sins and dies—yet his soul may be renewed by divine grace, and his body shall be raised in an incorruptible glory. 2. Now the indispensable necessity of this holy change is evident from the words of our Savior, for he speaks universally, "except a man be born again, he cannot see the kingdom of God." He does not simply declare that an unregenerate man shall not, but with the greatest emphasis, cannot, to signify an absolute impossibility of it. The Jews highly presumed of the privilege of their carnal birth, they sprang from the pure and noble blood of Abraham, God’s friend; they had the seal of the holy covenant marked in their flesh; and hence it was proverbial among them, that every Israelite should have a part in the world to come. But our Savior overthrows this vain conceit, and tells them that only the supernatural birth entitles to the supernatural inheritance. Circumcision then, and baptism now, without real grace, is an ineffectual sign, and of no avail to salvation. In the quality of sons, we are heirs of God’s kingdom, Rom 8:17. And that honorable relation we have upon a double account, by adoption and regeneration, Gal 4:7. Divine adoption is not a mere change of our state, a naked declaration that one shall be dignified with the title of God’s Son; but a holy nature is infused into the person, whereby he is made like to God in his excellencies. In this it differs from human adoption, which gives the name and the honor and estate of the adopter to a person, without conveying any of his intellectual of moral endowments. Whom God adopts, he begets to a divine life. Besides, our Savior purchased this high privilege for us, "God sent his Son made of a woman, under the law, to redeem them that were under the law, that we might receive the adoption of sons:" by union with him we receive the investiture of this dignity. "Now whoever is in Christ, is a new creature." For the quickening spirit, that is to the soul what the soul is to the body, the principle of life and strength, of beauty and motion, and an active purifying faith that is influential upon all other graces—are the band of that vital union. As all in Adam are universally corrupt by the first birth, so all that are in Christ are made holy by a new birth. But of this I shall speak in the next chapter more fully, under a distinct head. Briefly, the spirit of grace that sanctifies, is the spirit of adoption that seals our right to that kingdom. Now the reasons why this change must be in order to our obtaining of Heaven, are these: 1. There is an exquisite wisdom which shines in all God’s works, in disposing them for the ends to which they are appointed. It is monstrously absurd to imagine, that God will admit into his presence and kingdom those that are absolutely unqualified for its blessedness, and opposite to its purity. 2. His inviolable justice excludes forever all unholy people from Heaven. For in the last judgment God will be glorified as a governor in the distribution of rewards with respect to the obedience and disobedience of men. It is worthy of observation, that the actions of God on the reasonable creatures are of two sorts. Some proceed from his sovereign good pleasure, of which there is no motive or reason in the subjects on which they are terminated. Thus by a free and insuperable decree (when all mankind, lapsed and miserable, was in his view) he chose some to be "vessels of mercy," and separated them from the rest who finally perish. Now what induced him to place a singular love on the elect? There was nothing in them to incline his compassion, being equally guilty and depraved with the rest of the progeny of Adam. This difference therefore is to be resolved into his unaccountable and adorable will, as the sole cause of it. Thus God declares it to be his glorious prerogative, "I will have mercy on whom I mil have mercy, and I will have compassion on whom I will have compassion." As a benefactor, he may dispense his own favors as he pleases. A gift from mere and arbitrary bounty may be bestowed on some, and not on others, without injustice. But there are other actions of God for which there is an evident reason in men on whom they are terminated. Thus, as the supreme Judge, "without respect of persons," 1Pe 1:17, he will judge and reward "every man according to his works," Rom 2:16. Acts 26:18. The evangelical law (as was touched on before) is the rule of eternal judgment, and gives a right from the gracious promises of God to all penitent believers in the kingdom of Heaven, and excludes all impenitent infidels. Divine justice will illustriously appear then, in distinguishing believers from unbelievers by their works, the proper fruits either of faith or infidelity. All the thick clouds of disgraces, calumnies, persecutions, which often oppress the most sincere Christians here, shall not then darken their holiness. Just so, all the specious appearances of piety, which the most artificial hypocrites make use of to deceive others, shall not conceal their wickedness. And accordingly the one shall be absolved and glorified, while the others are condemned and punished forever. In short, without violation of his own righteous establishment in the gospel, God cannot receive the unholy into his glory, Heb 12:14. 3. Besides the legal bar which excludes unsanctified people from the beatific vision of God, there is a moral incapacity. Suppose that an unregenerate sinner is allowed into to Heaven, would the place make him happy? Can two incongruous natures delight in one another? So that unless God recedes from his holiness, which is absolutely impossible, or man is purified, and changed into his likeness—there can be no sweet communion between them. Our Savior assigns this reason of the necessity of regeneration in order to our admission into Heaven, "that which is born of the flesh, is flesh; and that which is born of the spirit, is spirit." According to the quality of the principle, such is what proceeds from it. The flesh is a corrupt principle, and accordingly the natural man is wholly carnal in his propensities, operations and end. The disease is turned into his constitution. He is dead to the spiritual life, to the actions and enjoyments that are proper to it; nay, there is in him a surviving principle of enmity to that life; not only a mortal coldness to God, but a stiff aversion from him, a perpetual resistance and impatience of the divine presence, that would disturb his voluptuous enjoyments. The pious exercises of Heaven would be as the torments of Hell to him; while in the midst of those pure joys, his inward inclinations vehemently run into the lowest depths of sensuality. And therefore until this contrariety, so deep and predominant in an unholy person, is removed, it is utterly impossible he should enjoy God with satisfaction. As it was necessary that God should become like man on earth, to purchase that felicity for him—so man must be like God in Heaven before he can possess it. Holiness alone prepares men for celestial happiness, which is against the corruption, and above the perfection of mere nature. I shall now proceed to consider more particularly, what is requisite in order to our obtaining of Heaven. ======================================================================== CHAPTER 28: 0A.26. CHAPTER IX. ======================================================================== Chapter IX. Faith in the Redeemer Required for Salvation Faith in the Redeemer is indispensably required of all who will partake of salvation. Heaven must be chosen as our supreme happiness, and sought at our greatest end. The choice of Heaven must be sincere, firm and constant. The sincerity of the choice is revealed by the zealous use of means to obtain it. The sincerity of the choice will regulate our judgments and affections, with respect to temporal things that are so far good or evil to us, as they conduct or divert us from Heaven. The sincere choice of Heaven will make us aspire to the highest degrees of holiness we are capable of in the present state. The vanity of the hopes of the lukewarm in religion revealed. 1. FAITH in the Redeemer is absolutely required of all who will partake of the salvation purchased by him. "God so loved the world, that he gave his only begotten Son, that whoever believes in him, should not perish, but have eternal life, John 3:16. This is the spirit and substance of the gospel, therefore I will briefly unfold it. The Son of God having assumed the human nature, and performed what was necessary for the expiation of sin, the Father was so pleased with his obedience, that from his lowest state he raised him to divine glory, and gave him supreme authority, and all-sufficient power to communicate that glory to others. Thus our Savior declares, "you have given him (That is, the Son) power over all flesh, that he should give eternal life to as many as you have given him," John 17:2. And he exhorts the people, "labor for that food that endures unto eternal life, which the Son of man shall give unto you, for him has God the Father sealed." Now this glorious life is not given to all, but only to those who are united to him. As Adam, the principle of the carnal corrupt nature, communicates guilt and death to all his progeny; so Jesus Christ (who is opposed to him) the head and prince of the renewed state, communicates life and glory to his people. The apostle expresses it, "as in Adam all die" (all of his natural descendants are involved in his condemnation) "even so in Christ shall all be made alive," 1Co 15:22. That is, all that are spiritually united to Christ, shall partake of his glorious resurrection. John tells us, "he who has the Son, has life; and he who has not the Son, has not life, 1Jn 5:12. The having the Son, upon which our right to eternal life depends, is believing in him. Faith has the principal efficiency in receiving Christ; therefore it is expressed by that act, "but as many as received him, to them gave he power to become the Sons of God," (and consequently heirs of glory) to as many "as believed on his name." Christ is said "to dwell in our hearts by faith," Eph 3:17. This is not a mere intellectual assent to the doctrines of the gospel concerning the dignity of his person, that he is in so high and glorious a relation of being the eternal Son of God, and the infinite value of his merits, whereby he is able to save all who come unto God by him; and his merciful compassionate nature to embrace returning sinners, and the excellency of the benefits purchased by him—but such a belief as sways the will and affections to receive him upon God’s terms for our salvation. Faith is seated in the whole soul, in the mind and heart, and receives Christ entirely as Prophet, Priest, and King. The parts of the Mediator’s office are inseparably connected, and all the effects of them are communicated to the same people. "Jesus Christ is made of God to believers, wisdom," to cure their ignorance and folly; "righteousness," to abolish their guilt; "sanctification," to renew their natures; and "redemption," to free them at last from the grave, and bring them to glory, 1Co 1:1-31. From hence it is clear, that the faith which is justifying and saving, includes in its nature, a dependence and trust in Christ as a powerful and merciful Mediator, that is able and willing to reconcile us to God, and make us forever happy in his favor; and also, a sincere resolution of obedience and subjection to all his holy commands, even to the plucking out of the right eye, and the cutting off the right hand, the parting with the most pleasing or profitable sins. For the promises of God which are the rule of faith, make an offer of Christ upon these conditions to us, "him has God exalted with his right hand, to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins, Acts 5:31. And only the justified shall be glorified, Romans 8. Those therefore who desire a partial interest in him as a Savior, out of absolute necessity to escape Hell, and will not out of love submit to him as their Prince, have not "that faith that is sincere," and gives a title to eternal life by the promises of the gospel. 2. We must choose Heaven as our supreme happiness, and regard it as the main end of our lives. Man fell from his duty and felicity by preferring sensual pleasure before the favor of God, and became guilty of the greatest disobedience and dishonor to his Maker, and is restored by the holy change of his will, and the setting his affections on a pure spiritual blessedness. This submitting of the will, and turning its love and choice from the creatures to God, is the effect of divine grace, and wrought in a rational way. For man is not moved as artificial engines by force, nor as brutes from necessity, their faculties being determined by the outward application of objects; he is not drawn up to Heaven by such a natural impression, as steel by the loadstone, nor forced by a violent motion as a stone ascends—but as an understanding free agent, by the direction of the enlightened mind, and the consent of the will, an elective unconstrained faculty. Herein the wisdom, goodness and equity of God’s transactions with man appear: His wisdom appears, in that as he has ordered in the whole sphere of nature, that the active powers of every creature is drawn forth into exercise for their preservation, and accordingly he is pleased to work in and by them; so the understanding and will, the principles of operation in man, are to deliberately choose in order to his happiness; otherwise the rational faculties would be in vain. His goodness and equity appear, in that he sets before them eternal life as the reward of obedience. God will be glorified by him as a law-giver and a benefactor, and has ordained in the gospel that all who choose and diligently seek the kingdom of Heaven, shall infallibly obtain it, and none be deprived of it but for their neglect of so great salvation. The decree of a final state of misery, though not in time—yet is consequent in the order of causes to the obstinate reluctancy of sinners against restoring grace, and the willful forsaking their own mercies. Therefore God vindicates the equity of his proceedings with men by their own principles, and with tender pity expostulates, "Why will you die?" The corrupt will, declining from God, and adhering to the creature as its happiness, is the true cause of man’s ruin. This will infinitely clear the wisdom and justice, the purity and goodness of God from all imputation. The choice of Heaven for our felicity is primarily to be determined, for it is from the prospect of it that all holy counsels derive their life and vigor. As in drawing the picture of a man, the first work is to delineate the head, not only as the part that in dignity and eminence is above the rest, but as it regulates the drawing of the other parts, and gives a just proportion between them, without which the whole figure becomes disordered and monstrous. Thus in the moral consideration of man, that which is primarily to be considered is the soul, and its final felicity, as incomparably more excellent than the body and its pleasures; for this will have a powerful influence upon the whole life, directing to avoid what is inconsistent and impertinent, and to do what is conducive to it. Now this being a matter of unspeakable importance, I will, I. Show what the regular choice of Heaven includes, as to its qualities and effects. ii. Direct how to make this choice. iii. Present some powerful motives to excite us to it. I. Show what the regular choice of Heaven includes, as to its qualities and effects. The qualities of this choice are three. 1. It must be sincere and cordial. 2. Early, in our first and best days. 3. Firm and constant. 1. It must be a sincere and cordial choice. The most essential and active desire in human nature is to happiness; but there being two kinds of good things presented to the will that solicit the affections: the pleasures of sense, spiritual joys, from hence it is that which makes men happy is the object of choice. And although there is nothing more uniform and inviolable than the natural inclination to happiness—yet the great distinction of mankind arises from this source, the regular—or perverse use of this inclination, the wise—or mistaken choice of happiness. Now the sincerity of our choice of Heaven is revealed, when it is clear and entire, arising from a transcendent esteem of the favor and enjoyment of God as our chief good, and absolutely requisite for us. And from hence it is evident that the choice of true happiness, necessarily includes the despising and rejecting of the false happiness which stands in competition with it. There cannot be two reigning principles in the soul; for it cannot vigorously apply itself to two objects at the same time. Our Savior has decided it, "no man can serve two masters; for either he will hate the one and love the other, or hold to the one and despise the other; you cannot serve God and mammon." The masters are irreconcilable, and their commands are directly opposite. It was as possible to place upon the same altar the ark of God, and the idol of the Philistines—as that Heaven and the world should compound and take equal shares in our affections. Indeed, if the conceptions in the mind are but faint, of the universal satisfying goodness of the object proposed to make us happy, the will remains in suspense. But when it is clearly and strongly represented, the heart is drawn entirely to embrace it. Divine grace by the illumination of the understanding, purifies and changes the depraved will, and heals the distempered affections. The wise merchant, that had a discerning eye, saw reason enough to part with all, that he might gain the "pearl of great price," the grace and glory of the kingdom of Heaven. The apostle declares his resolute contempt of all that the world could afford him, that he might have an interest in Christ, the Reconciler and Restorer of man to the favor and fellowship of God. "But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ!" The glorious gospel is the brightest and most pleasant light that ever shone upon the world, a revelation of the deepest wisdom and most admirable love, wherein the combination of God’s holy and wonderful counsels for our salvation is unfolded; and accordingly Paul, with the greatest life of affection, sets forth his value of it, and by full and most vilifying expressions, rejects all things in comparison of it. 2. The sincerity of the heavenly choice, is revealed by a zealous observance of the means requisite in order to gain Heaven. The blessed end, when valued and respected according to its worth, excites and directs the affections and endeavors in that order and measure as is proportionate to its excellency, and the difficulties of obtaining it. There may be some desires of eternal happiness simply considered—yet the will remains incomplete and undetermined in its choice; for the end in conjunction with the means is propounded to us, and the carnal man will not consent to the means. He dislikes the holiness of religion, and will rather forfeit Heaven than submit to such strict terms. Though with Balaam, in a fit of devotion, he says, "O that I might die the death of the righteous, and that my last end might be like his;" yet from indulgence to his sensual inclinations, he will not live as the righteous. All his wishes of true happiness are soon strangled by the predominant love of some vanity. It is said of the Israelites, "they despised the pleasant land," Psa 106:14, not absolutely in itself, for it was "the glory of all lands" abounding with things for the support and delight of man; but considering its distance, a wild wilderness waste interposing, and the enemies to be encountered—they did not think it worthy of undergoing such hazards and difficulties. The land of Canaan was a type of Heaven, both with respect to its pleasantness, and the manner of the Israelites obtaining it. Their title to it was from the rich bounty of God, therefore it is called the "Land of Promise;" but it was to be possessed by conquest. Just so, the celestial Canaan is the pure gift of God, but the actual enjoyment of it is obtained by victorious resistance against the enemies of our salvation. Carnal men despise this pleasant land—the promise being inseparably joined with precepts of duty and obedience, from which they are averse. But he who chooses sincerely, is joyful and vigorous in the use of means for acquiring his most desired good. Ardent affections ravish the soul above this sensible world, to the place where God dwells in glory. Zeal animates his endeavors, as the motion of the heart conveys life to all parts of the body. "One thing (says the inflamed psalmist) have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." The sensual man is ranging abroad for satisfaction, and shoots all the game that crosses his eye. But the soul that has a revealing light, and feeling the heat of the divine beauty, unites all its desires in God, and with affection to an ecstacy, longs for the enjoyment of him; and the endeavors are in some proportion to the desires. Our Savior tells us, "That from the days of John the Baptist until now, the kingdom of Heaven suffers violence, and the violent take it by force." Some previous rays of the Sun of Righteousness appeared in his ministry, and produced such a holy ardency in those converts, that with all resolution, diligence and earnestness, they sought to be partakers of the blessedness revealed. Lazy desires and sluggish attempts, reveal that the heart is not throughly engaged for the spiritual eternal good. When the end is truly designed, it will give earnestness to the actions. This is visible in carnal worldly men—how sagacious, how solicitous are they to accomplish their trifling ends and base designs? They try all ways, either by deceit, or toilsome industry, to obtain their desires. No time is too much for their gainful affairs, or voluptuous enjoyments. They transform the night to lengthen out the day for their profit, they veil the day to lengthen out the night for their ease and pleasure. But, alas, Heaven is only regarded as a myth; as if the intellectual soul were only given to dwell with the body on earth, the place of its banishment, and direct affairs here below—and not to lead in the way to Heaven, the place of its nativity, and prepare for the eternal world. The work of salvation is followed with that remiss degree of affection, as if it were a slight matter whether it is performed or neglected. These people carry their convictions in their bosoms; for they are ardent and active to obtain inferior and infinitely less important ends, but with that cold application they mind the superior nobler end of man—which plainly shows it was never seriously intended by them. The sight of worldly men so active and vigilant to prosecute their base designs, should quicken true believers to seek with greater diligence and alacrity the kingdom of Heaven, and the righteousness thereof. A carnal wretch, urged by his brutish desires—with what impatience does he pursue "the pleasures of sin that are but for a season?" An ambitious person, with what an intemperate height of passion does he chase a feather? A covetous man, how greedily does he pursue the advantages of "the present world that passes away, and the lusts thereof." Ah! how do they upbraid our indifferent desires, our dull delays and cold endeavors, when such a high prize is set before us? Who is able to conceive the ravishing pleasures of the soul when it first enters through "the beautiful gate" of the celestial temple, and sees the glory of the place, and "hears a voice from the throne, "Enter into your master’s joy"—to be happy with him forever? The serious belief of this will draw forth all our active powers in the service of God. 3. The sincerity of our heavenly choice manifests itself in the temper and frame of our hearts, with respect to all temporal things in this world. For our main and happy end being established, that it consists not in secular riches and honors, and the pleasures of sense—but in the clear vision of God, and the blessedness of Heaven; it follows that all present things are in our use so far good or evil, and to be desired or not—as they are profitable or harmful to our obtaining salvation, as they conduct or divert us from Heaven. A wise Christian looks on temporal things not through the looking-glass of disordered passions, which are impetuous and impatient for what is grateful to them—but with reference to his future eternal happiness. He considers the train of temptations that attend an exalted condition, and desires such a portion of these things as may redound to the glory of the giver, and be improved for his own salvation. This purity of affections our Savior teaches us; for in his divine form of prayer, the true directory of our desires are set down in an admirable order all things we are to pray for. And they either respect the end, or the means. The end is the primary object of our desires; accordingly the two first petitions concern our blessed end, as it respects God and ourselves. We pray, "Hallowed be your name," that is, by the reverence and adoration of all his subjects; and, "May Your kingdom come," that is, for the manifestation of his eternal glory in the next world, that we may reign with him. The means in order to this end are of two sorts. Some conduct to it by themselves, those are the good things desired in the third and fourth petitions; and some lead to it by accident, and those are the freedom from evils expressed in the last petition. The good things desired, either have a direct influence upon our obtaining happiness; and they are summed up in our universal obedience to God’s will, expressed in the third petition, "May your will be done on earth, as it is in Heaven." Or they are such as by way of subserviency promote our happiness, and those we pray for in the fourth petition, "Give us this day our daily bread." And it is observable there is but one petition for temporal blessings, and it is the last in the order of those that concern good things. And that single petition is so restrained, that it is evident by its tenor, that earthly things are not absolutely good to be desired for themselves, but relatively and subordinately to our eternal good. Daily bread we must ask of our heavenly Father, the necessary support of the present life, without which we cannot exercise our internal or external powers and faculties in his service; but not delicacies and abundance for the luxurious appetite. The difference of conditions in the present world is very great; as in Pharaoh’s dream, some ears of corn were so full and weighty, that they bended with their weight; others were so thin and blasted, that they were as stubble for the fire. Thus some abound in all felicities possible in this life, others are "chastened every morning" under various and continual afflictions. Now this infallible principle being planted in the heart, that all present things are to be improved with respect to our future happiness, will moderate the affections in prosperity, so to use the world that we may enjoy God; and make us not only patient, but pleased in adversities, as they are preparatory for Heaven. The original of all the sins and misery of men, is their perverse abuse of things, by setting their affections of love, desire, and joy upon sensible things, as their proper happiness; along with inconsiderate neglect of the spiritual eternal state, to which all other things should be subservient. As if one diseased and sickly in a foreign country, who could not possibly recover health but in his native air; in his return thither, invited by the pleasantness of the way, should take up his residence in it, and never arrive to his own country. Among the West Indians some are reported to be swift in running, that no horse can keep pace with them; and they have a constant rule in their diet, to eat of no beast, or bird or fish that is slow in motion, imagining it would transfuse a sluggishness in them. The Christian life is by the apostle compared to a race, and earthly things by an inseparable property of nature load and depress the soul, that it cannot with vigor run the "Race set before it." The believer therefore who intends "for the high prize of his calling," and is true to his end, will "be temperate in all things." Nay, he will not only be circumspect, lest they should check with his great design, but wisely manages them in subserviency to it. Paul "charges those who are rich in this world, to do good, to be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life." 1Ti 6:18-19. The fixed aim at Heaven as our felicity, will reconcile an afflicted earthly state to us. When temporal troubles are seen as effectual means to promote our everlasting happiness; the amiableness and excellency of the end changes their nature, and makes those calamities that in themselves are intolerable, to become light and easy. "The poor, the mourners, the persecuted are now blessed, because theirs is the kingdom of Heaven." The apostle, though under variety of sharp troubles—yet expresses his sense with that mitigation, as but lightly touched with them, "as sorrowful, but always rejoicing." From hence he tells us, that with unfainting courage, he prosecuted his glorious end. "For our light afflictions that are but for a moment, work for us a far more exceeding weight of glory." This seriously believed and considered, will make us understand the harmony and consent of the most discordant parts of God’s providence. This will reconcile the severity and roughness of God’s hand—with the tender compassions of his heart towards his servants. This will dry up rivers of unprofitable tears that flow from the afflicted, and make the cross of Christ a light burden. For their heaviest afflictions are not only consistent with his love, but the effects of it are influential upon their happiness. We are now tossed upon the alternate waves of time, but it is that we may arrive at the port, the blessed bosom of our Savior, and enjoy a peaceful calm; and "so we shall be ever with the Lord." Words of infinite sweetness! This is the song of our prosperity, and the charm of our adversity. Well might the apostle add immediately after, "Therefore comfort one another with these words." 4. The sincere choice of Heaven as our final happiness, will make us aspire to the greatest height of holiness we are capable of in the present state. For the hope of Heaven has always a powerful virtue to transform a man into its likeness; and Heaven is a state of perfect conformity to the holy God. This difference is observable between the understanding and the will in their operations; the understanding in forming conceptions of things, draws the object to itself. The will is drawn by the object it chooses, and is always fashioning and framing the soul into an entire conformity to it. Thus carnal objects, when propounded as the end of a man, secretly imprint on him their likeness; his thoughts, affections, and whole conduct is carnal. As the psalmist speaks of the worshipers of idols, "those who make them are like unto them, so is every one that trusts in them." Whatever we adore and esteem, we are changed into its image. Idolaters are as stupid and senseless as the idols to which they pay homage. Thus when God is chosen as our supreme good and chief end, by conversing with him, the image of his glorious holiness is imprinted on the soul, and it becomes godly; the heart is drawn by his attractive excellencies, and the life directed to him. This being a point of great importance, I shall further prove and illustrate it. There is no deliberating about the degrees of that which is loved for itself as our end. More or less may respect the means that are valued and used to obtain it, but the love of the end is vast and unlimited. A physician endeavors to recover his patient to sound and perfect health, that being the end of his art. He who seeks for honor or riches, is not content with a mediocrity of success, but drives on his affairs to the full end of his desires. An ardent lover of learning with a noble jealousy strives to excel others in knowledge. In short, no man designs and longs for a thing as his happiness, but will use all diligence to gain the present and full possession of it. Therefore it cannot be imagined that any person sincerely propounds the enjoyment of Heaven as his end, but love will make him fervent and industrious to be as heavenly as is possible here. He will strive by blessed and glorious gradations, to ascend to the perfection of his aims and desires, "to be holy as God is holy in all manner of conduct, to be pure as Christ is pure." We have an admirable instance of this in Paul, who declares, "Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus." Php 3:13-14. His progress was great—yet that did not make him slack in the prosecution of his end. He labored to attain the precedent of our Savior, to feel the power of "his death and life, to apprehend Christ" entirely and perfectly as "Christ had apprehended him. He was very diligent" to improve the divine image in his heart and life. From hence we may discover the vanity of their hopes, who are of lukewarm affections in religion, (the abhorred character of Laodicea) who esteem it a prudent principle, as convenient for their carnal ease and interest, not to be "earnest in following holiness." Vices are tolerable with them, only the excess is condemned. They content themselves with a mediocrity in religion, and are presumptuous and secure, as the church that said, "I am rich, and have need of nothing." They boast as if they had found but the temperate region between the burning equator and the frozen pole. They account all that is above their low degree in religion, to be indiscreet zeal, and all below to be dead, cold profaneness. They censure those for hypocrisy or unnecessary strictness, who are visibly better, and stand upon proud comparisons with those who are visibly worse; and thus they set off themselves by taxing others. The religion of many is paganism dressed up in a Christian fashion. How easily do men deceive and damn themselves! Can we have too much of Heaven upon the earth? Can we become too like God, when a perfect conformity to him is our duty and felicity? Divine graces respect an object supremely good, and their perfection consists in their most excellent degrees, and the most intense affections and operations that are leading to it. Faith in its obedience, hope in its assurance, love in its ardor can never exceed. When the object is infinite, a mediocrity is wicked. Humility can never descend too low, nor love ascend too high. Reflecting upon our natural and moral imperfections, that we are raised from nothing, that we are defiled and debased with sin—we cannot have too low thoughts of ourselves. And since God the sovereign being, infinite in perfections, and infinitely amiable, is the object—then no bounds or measure must be set to our affections, but with all our united powers, "all the heart, and with all the soul, and with all the mind, and with all the strength," we must love him, and please him, and endeavor to be beloved of him. There are others who will acknowledge their defects, and tell you that they do not pretend to eminent sanctity, nor to the graces of the apostles and martyrs, nor aspire to their degrees in glory; they are content with a lower place in Heaven, and less strict religion is sufficient for their purpose. This deceit is strengthened by popery, which enervates and dissolves many of our Savior’s precepts, by teaching they are not laws obliging all Christians to obedience, that will attain to eternal life, but counsels of perfection; if they are not done, it is no sin; and the performance of them meritoriously entitles to a richer crown. And though men by impure indulgences please their sensual affections—yet by tasting purgatory in the way, they may come to Heaven on easier terms, than a universal respect to all God’s commands, and an equal care to observe them. But death will confute all these feeble wretched pretenses; for though the saints above shine with an unequal brightness, as the stars differ in glory; yet none are there but saints. And those who do not mourn under their imperfections, and sincerely desire and endeavor to be holier, were never really saved. The slothful servant who did not waste his talent, but neglected to improve it, was cast into "outer darkness." There are different degrees of punishments in Hell, but the least miserable there, are totally miserable forever. In short, it is a perfect contradiction for any man to think he is sincere in his choice, and prepared in his affections for the pure glorious felicity in Heaven, who does not labor to "cleanse himself from all pollutions of flesh and spirit, and to perfect holiness in the fear of God." ======================================================================== CHAPTER 29: 0A.27. CHAPTER X. ======================================================================== Chapter X. The Choice of Heaven Must Be in the Prime of our Days The choice of Heaven must be early, in the prime of our days. The choice must be constant. Saving perseverance includes the permanent residence of grace in the soul, and the exercise of it, and progress towards perfection. Perseverance is required, notwithstanding all temptations which may allure or terrify us from our duty. Saving perseverance excludes not all sins, but total apostasy and final impenitency. The sincerity of obedience is revealed by its constancy. A corrupt confidence, the trusting in ourselves, and distrusting God—are equally pernicious to the stability of a Christian. The choice of eternal felicity must be early, in the prime of our days. The rule of our duty and reason binds us "to remember our Creator in our youth," to pay to him the first fruits of our time and strength. When we are surrounded with enticing objects, and the senses are entire and most capable to enjoy them, when our abilities are in their vigor—then it is just we should live to God, obey him as our Lawgiver, and prefer the fruition of him in Heaven, the reward of obedience, before all the pleasures of vanity. It is very honorable and pleasing to God to give our heart to him, when the flesh and the world strongly solicit to withdraw it. It is a high endearment of the soul to him, when his excellencies are prevalent in the esteem and affections above all the charms of the creatures. And it is an unspeakable satisfaction to the spirit of a man, to declare the truth and strength of his love to God, by despising temptations when they are most inviting, and the appetite is eager for the enjoyment of them. But alas! how many neglect their duty, and defer their happiness? They think it too soon to live for Heaven "before the evil days come, wherein they shall have no pleasure;" when they cannot sin, and vainly presume they can repent. The danger of this I have considered in the Discourse on Death, and shall therefore proceed to the next head. Our choice of Heaven must be constant and lasting. The two principal rules of the spiritual life are to begin and end well; to fix and establish the main design for everlasting happiness, and from a determinate resolution and ratified purpose of heart, to pursue it with firmness and constancy; to live for Heaven, and with readiness and courage to die for it, if the glory of God so requires. Perseverance is indispensably necessity in all who will obtain the eternal reward. For the clearing this most important point, I will, First, Show from Scripture the idea of that perseverance which is attended with salvation. Secondly, Consider why it is so strictly required. First, I will show from Scripture the idea of that perseverance which is attended with salvation. 1. Saving perseverance includes the permanent residence of grace in the soul; it is composed of the whole chain of graces, the union of holy habits that are at first infused into a Christian by the sanctifying Spirit. When eternal life is promised to faith, or love, or hope—it is upon supposal that those graces being planted in the heart, shall finally prosper. "He who is faithful unto death, shall inherit the crown of life." Revelation 2. "It is love that never fails," 1 Corinthians 13, that shall enter into Heaven. "It is hope firm unto the end," that shall be accomplished in a glorious fruition. If grace is diseased by a usurping lust, apostasy will follow, and the forfeiture of our right in the kingdom of Heaven. 2. Grace must be continually drawn forth into exercise according to our several states and duties, and the various occasions that happen in our course through the world. Those "who are light in the Lord, are commanded to walk as children of the light;" to signify the excellency and purity of the Christian life. "Those who live in the Spirit, must walk in the Spirit;" that is, by a conspicuous course of holiness declare the vigor and efficacy of the divine principle that is communicated to them. Virtue which does not break forth into visible actions, is not worthy of the name. The mere abstaining from evil is not sufficient, but all the positive acts of the holy life are to be constantly done. In discharging both these parts of our duty, complete religion is expressed, and the power of grace consists. 3. Perseverance includes not only continuance in well-doing, but also fervor and progress towards perfection. There are two fixed states, the one in Heaven, the other in Hell. The blessed spirits above have arrived to the height of holiness. The devil and damned spirits have sunk to the lowest extremity of sin. But in the middle state here, grace in the saints is a rising growing light; and sin in the wicked increases every day, like poison in a serpent, that becomes more deadly by his age. We are enjoined not to remain in our first imperfections, but to "follow holiness" to the utmost outcome of our lives, to its entire consummation. For this end all the dispensations of providence must be improved, whether prosperous or afflicting. And the ordinances of the gospel were appointed, that in the use of them we may be "changed into the divine image from glory to glory." 4. Perseverance is required notwithstanding all temptations that may allure or terrify us from our duties; whatever affects us one way or other, while we are clothed with frail flesh. It is the fundamental principle of Christianity declared by our Savior, "If any man will come after me," that is, be my disciple and servant, "let him deny himself, and take up his cross, and follow me;" even to be crucified with him, rather than willfully forfeit his integrity and loyalty to Christ. He must by a sacred fixed resolution divest himself of all things, even the most valued and desirable in the present world, and actually forsake them, nay entertain what is most distasteful, "and resist unto blood," rather than desert his duty. (1.) He must with unfainting patience continue in doing his duty, notwithstanding all miseries and calamities, losses, disgraces, torments, or death itself—which wicked men, and greater enemies, the powers of darkness, can inflict upon him. "To those who by patient continuance in well doing, seek for glory, honor and immortality—eternal life is promised." "He who endures to the end" (notwithstanding the most terrible sufferings to which he is exposed for Christ’s) sake "shall be saved." Mat 10:22. In this a Christian must be the express image of his Savior, "who for the joy that was set before him, endured the cross, despised the shame, and has sat down at the right hand of God." Disgrace and pain are evils that human nature has a most tender sense of; yet the Son of God, with a divine generosity and constancy, endured them in the highest degrees. He was scorned as a feigned king, and a false prophet. He suffered a bloody death, and by the cross ascended to glory. And we must follow him, if we desire to be where he is. (2.) But this is not the only trial of a Christian. Prosperity is a more dangerous enemy to the soul, though adversity is more rigorous. For the spirit is excited by perils and difficulties to seek to God for strength, and with vigilant resolute thoughts unites all its powers to oppose them; but it is made weak and careless by what is grateful to the sensual inclinations. It keeps close the spiritual armor in the open encounter of dangers that threaten its ruin—but is enticed to put it off by the caresses and blandishments of the world. It does not see its enemies under the disguise of a pleasant temptation. Thus sin insinuates itself, and by stealing steps gets into the throne without observation. A man is wounded with a pleasant temptation, as with the plague that flies in the dark, and grace is insensibly weakened. From hence it is, that adversity often reforms the wicked, and prosperity corrupts the virtuous. Now perseverance must be of proof against fire and water, against whatever may terrify or allure us from our duty. 5. Saving perseverance excludes not all sins, but total apostasy and final impenitency, which are fatal and deadly under the new covenant. "But if a righteous man turns from his righteousness and commits sin and does the same detestable things the wicked man does, will he live? None of the righteous things he has done will be remembered. Because of the unfaithfulness he is guilty of and because of the sins he has committed, he will die." Eze 18:24. "If any man draws back, my soul shall have no pleasure in him," says the Lord, Heb 10:38. These threatenings imply that there is a possibility of the saints falling away considered in themselves; but not that they are ever totally deserted by the Holy Spirit, and left under the reigning power of sin. The threatenings are intended to awaken their care, and are preservatives of them from ruin, and have a singular influence on their perseverance. A vigilant and cautious fear establishes the certainty of their hope. Indeed from the relics of weakness and corruption in the saints, they sometimes actually fall into presumptuous sins, and by rebellious relapses wound their conscience, and let out much of the vital spirits, their graces and comforts. But though the divine nature in them is miserably hindered by such sins—yet it is not abolished. As after the creation of light, there was never pure and total darkness in the world. Grace does not consist in a point, but is capable of degrees. The new creature may decline in beauty and strength—yet life still remain. Between a living and a dead faith, there may be a fainting faith; as in Peter, for certainly our Savior was heard in his prayer for him, that his "faith should not fail" in his dreadful temptation. The saints do not by a particular fall extinguish the first living principles of obedience, faith and love; nor change their final end by an entire turning from God to the world. In short, a single act of wickedness does not reduce them into a state of unregeneracy; for it is not the matter of the sin singly considered, but the disposition of the heart which denominates him. If grace in the saints should utterly perish, as some boldly assert, their recovery would be impossible; for the apostle tells us, that "if those who were enlightened, and had tasted of the heavenly gift," who had been under some common workings and lower operations of the Spirit, if such "fall away universally," and live in a course of sin opposite to their former illuminations and resolutions, it is impossible to renew them by repentance. How much more then if those who were truly sanctified by the Holy Spirit, should entirely lose all those gracious habits planted in them in their regeneration? But David, though guilty of adultery and murder, sins of so foul a nature as would dishonor paganism itself, and "made the enemies of God to blaspheme," was restored by repentance. The gospel propounds a remedy, not only for sins committed before conversion, but after it. "If any man sins, we have an advocate with the Father, Jesus Christ the righteous." God does not revoke the adoption, nor reverse the justification of a believer, but upon scandalous sins, the effects of justification are suspended with respect to the new contracted guilt, until there is sincere and actual repentance. He is not disinherited, but his right to the kingdom of Heaven is eclipsed as to the comfortable sense of it, nay suspended, until by renovation he is qualified and made fit for the enjoyment of that pure inheritance. For those sins which are a just cause of excommunicating an offender from the church on earth, would exclude him from the kingdom of Heaven without repentance. Our Savior tells us, "what is bound on earth, is ratified in Heaven." And the apostle expressly declares of those kinds of sin for which professors must be removed from the communion of saints here, that they are an exclusive bar from the kingdom of Heaven. "But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat." 1Co 5:11. "Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God." 1Co 6:9-10. If one that is truly a child of God falls into any of these sins, until by an extraordinary repentance he is prepared for pardon, he cannot obtain it, nor have a comfortable hope of entering into Heaven. Indeed it is not imaginable where "the seed of God remains," the vital principle of grace, as it does in "all that are born of God," but that notorious sins that cannot be concealed from the view of conscience, will cause stings and sorrows proportionable to their malignity, and consequently a hatred and forsaking of them. Now perseverance principally respects the end of our course; there may be interruptions in the way for a time; but if with renewed zeal and diligence we prosecute our blessed end, we shall not fall short of it. I come now to consider the second thing propounded, the reason why perseverance is requisite in all that will obtain eternal life; and it is this, that their sincerity may be revealed by constancy in obedience under all trials, "Blessed is the man who endures temptation, for when he is tried, he shall receive the crown of life, which the Lord has promised to those who love him." The law required unsinning obedience as the condition of life; the gospel accepts of sincere obedience; but if that is lacking, then there is no promise that gives right to the reward. Now sincerity implies such an entire love of God, as makes a person submit to all the duties commanded in his word, and all the trials appointed by his providence. A high example we have of this in Abraham, when he was commanded to offer up his only son Isaac, and by his own hands, for a burnt-offering. This was to kill a double sacrifice at one blow; for the life of Abraham was bound up in Isaac; he lived in him more dearly than in himself; all his joy, all his posterity by Sarah would have died in Isaac. What resentments, what resistance of nature did he suffer—yet he immediately addressed himself to perform his duty. Whoever saw a more glorious victory over all the tender and powerful passions of human nature? O unexampled obedience! being an original without any precedent to imitate, and without a copy to follow it. After this clear infallible testimony of his sincerity, the angel declared from Heaven, "Now I know that you fear God, seeing you have not withheld your son, your only son from me." It is said concerning the followers of the Lamb, that "they loved not their lives unto the death." The love of Christ that animated them in all their sufferings, was sweeter than life, and stronger than death! Indeed there was a wonderful difference in the behavior of the martyrs under sufferings, but in all the same persevering grace was evident, though working variously. Some in the most beautiful flower of their age encountered fire and sword, tormentors and torments—with that sensible joy, with those songs of praise to Christ, as if they saw the heavens open with Stephen, and their Savior ready to receive and crown them. But many others, as Chrysostom testifies, went to the tribunals, to tortures, to death, with many appearances of fear. Upon hearing the wild beasts roar, they were struck with horror; at the sight of the executioners and the instruments of torment, they were pale and trembling. The flesh seemed to cry out, "O let this cup pass from me!" Yet weak and faint, it followed with "Nevertheless not my will, but may your will be done." As the moon in eclipse, though obscure—yet goes on in a regular course, as when it is full of light by the reflection of the sun; so those desolate martyrs, though as it were forsaken, and deprived of the bright beams of comfort—yet persevered in their profession of the truth. When one word to renounce Christianity would have saved them—then no torments could force it from them, but they patiently endured all. Now in these the combat of nature was visible with the admirable power of grace. They first overcame their own fears, the reluctance of the carnal part, their affection to whatever is desirable in the world, which is the noblest victory, and then the cruelty of their persecutors. In them was verified the testimony of the Spirit, "here is the perseverance of the saints; here are those who keep the command of God and the faith of Jesus." But how many appear faithful while their faith is not to be showed by difficult works, and proved by sufferings? The seed that fell on the stony ground sprang up as hopeful as the seed in the good ground at first; but when tribulation came, it withered away, lacking the root of sincerity. And that which was sown among thorns, was choked by the cares and pleasures of the world. Some lust in the heart interweaves with the affections, and causes apostasy. How many from glorious beginnings, have made a lamentable end! Not only mercenaries in religion, whose zeal, not springing from an inward principle of life and health, relinquish even the profession of godliness, when their gain ceases; but some who have thought themselves sincere—yet in times of danger their resolutions, like the morning dew, have suddenly vanished. As the foolish builder who did not estimate the charges of his designed work, began to raise a magnificent structure; but unable to finish it, laid the foundation in his own shame. They repented of their choice of Heaven when they saw what it must cost them, and would save the world with the loss of their souls. Others who began well, and with raised affections set out in the ways of godliness—yet by the allurements of sensual lusts and temptations, (and therefore with greater guilt) leave their first love, and end in the flesh. They fall from high professions, but, deceived by soft pleasure, feel not the fall. These were never sincere, and never had a right to Heaven. They took up sudden resolutions, not grounded in serious and deep thoughts, and for a flash were hot and active, but with great levity return to their former lusts. The apostle tells us of such, "it had been better for them had they never known the way of righteousness, than to turn back and voluntarily to forsake it." Those who have felt the power of the word in their affections, and afterwards lose that holy heat, become more hardened in their sins. God justly withdraws his grace, and the evil spirit that was expelled for a time, returns with seven worse, and aggravates his tyranny. To conclude: since the certainty of salvation is conditional, if we persevere in a holy state—let us beware of a corrupt confidence, and a vicious dejection of spirit, the trusting in ourselves, or distrusting God. To prevent the trusting in ourselves, consider, 1. The most excellent creatures are by the instability of nature liable to defection, and subject to a corruptive change. Of this the fallen angels are a dreadful example, who of their own choice, untempted, sinned in Heaven. 2. The danger is greater of falling away, when they are urged and solicited by an enticing temptation. Thus our first parents fell, and lost more grace in an hour, than can be recovered by their posterity in all ages to the end of the world. 3. When there is a deep-rooted corruption in the creature, which inclines them with earnest propensity to forbidden things; and takes flame from every spark, the danger is extreme. It is like a besieged city which is in great hazard of being captured by assaults from without, and conspiracies from within. Let us therefore be very watchful over our hearts and senses, and keep as much as is possible at a safe distance from temptations; and be very diligent in the use of all holy means to confirm and fortify our resolutions for Heaven. God promised to Hezekiah an additional fifteen years of life, but not to preserve his life by miracle; he was obliged to repair the wastings of nature by daily food, and to abstain from what was noxious and destructive to his body. The apostle excites Christians to "work out their own salvation with fear and trembling; for it is God who works in them to will and to do of his good pleasure. Let him that stands take heed lest he fall." None are a more easy conquest to the tempter than those who presume upon their own strength. We should be always jealous of ourselves, from the sad examples of apostasy in every age. Ambrose testifies from his own knowledge, that many after the courageous enduring of cruel torments for religion, the tearing open their sides that their entrails appeared, and the burning of some parts of their bodies; yet when led forth to finish the "victory of faith," to be a triumphant "spectacle to angels and men," when the blessed Rewarder was ready to put the martyrs’ crown on their heads, at the sight of their mourning wives and children—they were overcome by pity, the weakest affection, and failed in the last act of Christian fortitude. "We must pray to be strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness." For some may vigorously resist one sort of temptation, and fall under others. And as presumption betrays the soul into the devil’s snares, so a dejection of spirit from a distrust of relief from God in our difficulties, and his assistance with our sincere endeavors for salvation, is very pernicious. For this dampens industry, and causes either a total neglect, or uncomfortable use of means for that end. Many Christians considering their graces are weak, their nature fickle and apt to revolt, are ready (as David said, "one day I shall perish by the hand of Saul!") to conclude sadly of the outcome of their condition. To encourage such, let them consider, that perseverance is not only a condition, but a privilege of the covenant of grace; for the covenant of grace assures us of supply of spiritual strength to the sincere believer for performing the condition it requires. Indeed if grace were the mere product of free-will, the most fervent resolutions would vanish into a lie, upon the assault of an overpowering temptation. As Hezekiah acknowledged, that the Assyrian kings had "destroyed the gods of the nations that were no gods, but idols, the work of mens’ hands." But sanctifying grace is the effect of the Holy Spirit; and he who "begins that good work in the saints, will perform it until the day of Jesus Christ." He who inclined them joyfully to choose the spiritual and eternal good, will bind their inconstant hearts, that by a faithful adherence they shall cleave to their duty and felicity. God has most graciously declared, "I will put my spirit into their hearts, that they shall never depart from me." The promise is founded in the unchangeable love of God to his people. Were God, as man, subject to variation, there might be jealousies in believers, lest they should lose his good will; as those who depend on princes are suspicious lest from the natural inconstancy of the human will, a new favorite should supplant them. "But whom God loves, he loves to the end." The apostle prays for the Thessalonians, "that God would preserve them blameless until the coming of Christ; by this consideration, "faithful is he who calls you, and he will do it." He speaks of the internal call which opens the heart, and overpowers all resistance. As when the angel came with a light shining in the prison to Peter, and struck him on the side, bid him arise quickly, loosed his chains, and led him through the guards, opened the doors, and restored him to liberty. The effectual calling of a sinner is the visible and infallible effect of electing mercy; and God is unchangeable in his own purpose, and faithful to his promises of bringing all such by sanctification to glory. The same apostle tells the saints at Corinth, that the Redeemer would confirm them to the end, "God is faithful, by whom you are called." Grace that was at first inspired in the new believer’s heart, is continually actuated by the spirit, who is styled "the pledge of the saints’ inheritance." So that whereas the angels that excelled in strength, kept not their first state of purity and glory, but are sunk into corruption and misery; yet true humble believers, though weak, and encompassed with many difficulties, shall be preserved from destructive evil, and raised to an unchangeable estate of perfection. This is as truly admirable, as if the stars should fall from Heaven, and clods of earth ascend and shine in the skies. The apostle, who acknowledged "the insufficiency of himself to think a good thought;" yet triumphantly declares, "I can do all things" (within the compass of his duty) "through Christ who strengthens me." The love, fidelity, and power of God, are a sure fountain of assistance to every Christian, who sincerely resolves and endeavors to prosecute his last and blessed end. ======================================================================== CHAPTER 30: 0A.28. CHAPTER 11. ======================================================================== Chapter 11. Directions to Fix the Choice Aright. The danger from the senses and the imagination, of perverting our choice. The power of imagination considered. The carnal affections are the worst counselors. The senses and carnal affections are incapable of apprehending spiritual things; they are deceitful and very numerous and clamorous. The general example of men is corruptive of our judgments about worldly things. It is foolish to be directed by the multitude in an affair of eternal importance. The universal judgment of worldly men in their last serious hours, is considerate and to be believed. ii. I shall now come to the directions on how to fix our choice aright. This is a matter of everlasting consequence; it therefore befits us with the most intense application of mind to consider it, and according to the advice of wisdom, "to keep the heart with all diligence, for out of it are the issues of life." Indeed the choice would not be difficult between lying vanities and substantial blessedness, if uncorrupted reason had the superior sway; but in this lapsed state of nature, the understanding and will are so depraved, that present things pleasing to sense, ravish the heart into a compliance. Men are deceived, not compelled into ruin; the subtle seducer prevails by fair temptations. O the cheap damnation of beguiled souls! A mess of pottage was more valuable to Esau, than the birthright that had annexed to it the regal and priestly dignity. Unwise and unhappy wretches! "that follow lying vanities, and forsake their own mercies." Thus I have briefly set down the process of men’s foolish choice in this degenerate state. Now that we may with a free uncorrupted judgment compare things in order to a wise choice of true felicity, it follows from what has been said, that as the apostle in obeying his heavenly commission, "conferred not with flesh and blood;" we must not in this matter of infinite importance, attend, 1st. To the suggestions and desires of the senses and carnal appetites, which are the worst counselors, as being incapable of judging what is our proper happiness, deceitful and importunate. (1.) They are incapable of apprehending spiritual eternal things, which alone bring true and complete satisfaction to the soul, and cannot look forward to the end of sinful pleasures, and balance the terrible evils they leave at parting, with the slight vanishing content that springs from their presence. Therefore as blind people lay hold on things they feel, so the sensitive faculties, that are blind and brutish, adhere to gross present enjoyments, not understanding the pure spotless felicity that is to come, and despising what they do not understand. Now who would in an affair upon which his all depends, ask advice from children and fools, whose judgment of things is without counsel, their counsel without discourse, their discourse without reason? There is nothing more contrary to the order of nature, than for men that should affect with judgment, to judge by their affections. (2.) The carnal appetite with its lusts are very deceitful, a party within holding correspondence, with our spiritual enemies, the armies of evil angels, so active and assiduous in conspiring and accomplishing the damnation of men. The devil in Scripture is called the tempter by way of eminence, who manages and improves all temptations; and his pernicious design is by the objects of sense, ordered and made more alluring and killing by his various arts, to engage the affections into a compliance, and so to gain the will. Now our great danger is not so much from Satan the enemy without, as from the carnal appetite, the traitor within, that gives him the first and easy entrance into the soul. He can only entice by representing what is amiable to sense, but the corrupt appetite inclines to the closing with it. He tempted Jesus Christ, but was repelled with shame, "having found nothing within him to work upon." The perfect regularity, of faculties in our blessed Savior was not in the least disordered, neither by his fairest insinuations, or most furious assaults. And we might preserve our innocence inviolable, not withstanding all his attempts, did not some corrupt affection, cherished in our bosoms, lay us naked and open to his poisoned darts. The apostle Peter, who had a spiritual eye, and discerned wherein the strength of our great enemy lies, admonishes Christians, "dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, that war against the soul." And we are told by him, that "the corruption that is in the world, is through lust." The outward objects are useful and beneficial in their kind, the abuse of them is from lust. The poison is not in the flower, but in the spider. It is therefore infinitely dangerous to consult, or trust our carnal faculties in this matter, for they are bribed and corrupted, and will advise temporal things to our choice. (3.) The sensual affections are so numerous and clamorous, so vehement and hasty, that if they are admitted to counsel, and give the decisive vote, the voice of conscience will not be heard or regarded. In concernments of a lower nature, it is constantly seen, that nothing more disturbs reason, and makes men improvident and precipitant in their determinations, than a disordered passion. From hence, it is a prudent rule, that as it is not good to deliberate in the heat of any affection. For then the thoughts strongly blow up the passion, and smother reason, and the mind is rather a party than a judge; but after the declination of that fever in the soul, in a quiet interval, it is seasonable to consider. Now if any simple passion when moved, transports and confounds the mind, and makes it incapable of judging aright, much more the love of the world, a universal passion that reigns in men, and has so many swarming desires answerable to the variety of sensible things, and therefore is more unruly, lasting and dangerous than any particular passion. In short, sensual affections captivate the mind, and hinder its due considering the folly and obliquity of the carnal choice, and when incensed (as distracted people whose strength grows with their fury) violently break all the restraints the understanding can apply from reason and revelation. 2dly. In order to make a right choice, we must be very watchful lest the general example of men taint our reason, and cause an immoderate esteem of temporal things. "The whole world lies in wickedness," in a sensual sty, without conscience of its misery, or care of regaining its happiness, deceived and pleased with shows of felicity. The way to Hell is broad, as the inclinations of the licentious appetite; pleasant, as the delights of sense; so plain and easy, that men go to it blindfold; and so frequented, that it would force tears from any considering person, to see men so hasty to meet with damnation. When Calisto the harlot reproached Socrates that there were more followers of her beauty than his wisdom; the philosopher replied, "That was not strange, because it was much easier to draw them in the way of pleasure, that is steep and slippery, than to constrain them to ascend to virtue, seated on a hill, where the ascent is slew, and with toil and difficulty." Now there is nothing more contagious than example. We blindly consent with the multitude, and are possessed with foolish wonder, and carnal admiring of worldly greatness, treasures and delights—neglecting to make a due estimation of things. It is the ordinary artifice of the devil to render temporal things more valuable and attractive to particular people, from the common practice of men who greedily pursue them at their happiness. As some crafty merchants, by false reports raise the exchange, to advance the price of their own wares. The men of the world are under the direction of sense, and think them alone to be wise and happy who shine in pomp, abound in riches, and overflow in pleasures. The psalmist tells us of the prosperous worldling, "that while he lives, he blesses his soul; and men will praise you when you do well to yourself." By wicked imitation our judgments are more corrupted, and our passions raised to higher degrees for painted vanities. The affections in the pursuit of earthly things are inflamed by the contention of others. And when holy desires and resolutions spring up in men—yet so powerful is the custom of the world, that they often become ineffectual. As a ship whose sails are filled with a fair wind, but makes no way, stopped by the force of the current. Now to fortify us against the pernicious influence of example, consider, (1.) It is most unreasonable in this affair of so vast importance, to be under the direction of the multitude. For the most are sottish and sensual, governed by the uncertain motions of a giddy imagination, and roving impetuous passion; so that to be led by their example, and disregard the solid immortal rules of heavenly wisdom, is as perfect madness, as for one to follow a herd of swine through the mire, and leave a clean path that lies before him. If there were but few in an age or country that were deluded with false appearances, it would be a disgrace to imitate the practice of the foolish; and shall the great numbers of the earthly-minded give reputation and credit to their error? He were a strange fool indeed, who would refuse a single piece of counterfeit money, and receive a great heap in payment; as if the number added a real value to them. It is therefore a necessary point of wisdom to divest all vulgar prejudices, to separate ourselves from the multitude, that we may see the vanity of the things that dazzle inferior minds. (2.) Consider the universal judgment even of worldly men in their last and serious hours, when the prospect of eternal things is open before them. How vastly different are their apprehensions of temporal things in the review, from what they were in their wicked desires? How often do they break forth in the sorrowful words, "We have been toiling all night, and caught nothing?" When there are but a few remaining sands in the glass of time, and death shakes the glass before them, how powerfully do they preach of the emptiness and uncertainty of things below, and sigh out in Solomon’s phrase, "All is vanity!" And this is more singularly observable in those who have had the fullest enjoyment of earthly things. How do they complain of the vain world, and their vainer hearts, when experience has convinced them of their woeful folly? Solomon who was among other princes, as the sun in the midst of the planets, that obscures them by his illustrious brightness; he who had surveyed this continent of vanity, to make an experiment whether any satisfaction could be found in it, at last sadly declares that all things here below are but several kinds and ranks of vanities, as ineffectual to make men happy, as counterfeit jewels of several colors are to enrich the possessor. Nay they are not only vanity, but vexation, an empty show that has nothing real but the vexation of disappointment. And shall we not value the judgment of men when they are best instructed, and give credit to their testimony when they are sincere? Certainly in their approaches to the divine judgment they are most considerate and serious, they have the truest and most just thoughts of things, and most freely declare them. O the astonishing folly of men! they will not be convinced of the error of their ways, until they come to the end of them, and the sun is set, and no time remains for their returning into the way of life. ======================================================================== CHAPTER 31: 0A.29. CHAPTER 12. ======================================================================== Chapter 12. A Steadfast Belief in Unseen Eternal Things A steadfast belief of unseen eternal things is necessary to direct our choice. Faith realizes things future, and controls the efficacy of present temptations. The neglect of the great salvation proceeds from infidelity. The most that are believers in title, are infidels in their hearts. Consideration is necessary in order to a wise choice. It must be serious and deliberate; frequent, and with application to the soul. Motives to consideration. It is the noblest exercise of the mind, and most profitable. iii. I shall proceed to show further what is necessary to direct us in our choice, that we may not fall into the double misery, of being deceived with a false happiness, for a little time, and deprived of true happiness forever. First, A sound and steadfast belief of unseen eternal things. Secondly, Serious consideration of the vast difference between things that are the objects of sight, and that are the objects of faith. First. The sound and steadfast belief of eternal things is requisite to direct our choice aright. "Faith is the substance of things hoped for, the evidence of things not seen." Heb 11:1. It assures us of their reality and worth, as if they were before our eyes, and in our actual possession. This divine light governs and conducts the will to choose wisely, and excites all the practical powers for the preventing the greatest evils, and the obtaining the greatest felicity. When the devil, the deadly flatterer, by inviting representations of the world, entices the heart, the serious belief of the future reward so glorious and eternal, disgraces the most splendid temptations, and makes them ineffectual. "This is the victory that overcomes the world, even our faith." If tempted to lasciviousness by the allurements of an earthly beauty, faith represents the angelical luster of the saints, when they shall come with the unspotted Lamb in his glorious second coming; and this unbinds the charm, and makes the tempting person an object not of desire, but repugnance. If tempted with honor to a sinful compliance, faith represents so convincingly the glory which all those who preserve their conscience and integrity inviolable, shall receive at the universal judgment, in the presence of God, and the holy angels, (as our Savior has promised, "He who serves me, him will my Father honor") and the confusion wherein the most honorable sinners shall then be covered—that with a disdain all secular honors will be despised. Faith is as powerful to enervate the temptation of temporal profit. We read of Moses, "who by faith, when he was come to years," (and therefore more capable to understand and enjoy what felicity the brightest honors and greatest riches could afford) "refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect to the recompense of reward." All the evils which a wicked world, inspired with rage from Satan, can threaten to frighten us from our duty—poverty, disgrace, banishment, nay torments and death, those terribles, so heightened by the carnal imagination—are easily overcome by a sincere and strong believer. Thus some who were urged by such motives to renounce their religion, told the persecutors, that life was not sweet to them if they might not live Christians, nor death bitter, if they must die for Christ. A lively firm persuasion of the excellence and eternity of the reward, what miraculous effects would it produce! Nothing would be impossible within the compass of our duty, either to do or suffer in order to gain a glorious immortality. Faith has a celestial power, a magnetic virtue to draw up the heart from the earth, and fasten it to things above. It is not imaginable that a clear-sighted soul, who sees a good infinitely great, should reject it for base things to please the lower desires. We may as probably imagine, that a skillful jeweler would part with the richest diamonds, for cherry stones to play with children. From hence we may discover the true cause of the neglect of the great salvation offered in the gospel, "the word preached does not profit, not being mixed with faith in them that hear it." It is astonishing to consider that earth should contend with Heaven for our affections, and prevail against it; that vanity should turn the scale against the "exceeding and eternal weight of glory;" that men should pursue fleeting shadows, and neglect the most excellent realities, as if they could be happy here, and continue here forever, and hereafter there were neither happiness nor eternity. But this reveals the mystery, that "all men have not faith." Eternal things are not of conspicuous importance in the carnal balance. Some are infidels in profession, openly declaring themselves to be without religion, without God, and have the same belief in the Heaven and Hell revealed in the gospel, as of the Elisian fields, and Stygian lake, the fables of the poets. These live as if they would never die, and die as if they would never live in the other world; as if death caused so deep a sleep, that the voice of the Son of God could not awaken them at the last day. Their unbelief is not from reason, but wicked affections; for the truth of the eternal state as so clearly revealed, and strongly established in the gospel, that the sincere mind must readily assent to it. But the wicked cannot delight in the discovery of that for which they are unprepared, and therefore try all ways to elude the force of the most satisfying arguments. Their infidelity is obstinate and incurable. An instance whereof we have in the pharisees, who rejected our Savior. Though all the characters of the Messiah were conspicuous in his person, though his doctrines were confirmed by miracles—yet they would not yield up themselves to that omnipotent conviction; so strong were their carnal prejudices against his humble state and holy doctrines. That reproach is more justly due to infidels under the gospel, than to Israel in the prophet, "Who is as blind as my servant?" The heathen who are blind from their birth, and have only some glimmering apprehension that eternity follows time, are less culpable than those who have infinitely more reason to believe it, and yet believe it less. The plea for them will be a terrible accusation against such unbelievers. If a blind person falls, it moves compassion; but if one voluntarily shuts his eyes and falls from a precipice, his ruin is the just consequence of his folly. Simple ignorance excuses as to the degrees of the fault, but willful ignorance, now reason and revelation with united beams give so clear a prospect into the eternal world, aggravates the guilt and sentence of such unbelievers. Besides, the most who are believers in title, are infidels in heart. Our Savior tells the Jews, who pretended the highest veneration of the writings of Moses, "That if they had believed Moses, they would have believed him, for Moses wrote of him." If men did seriously believe such an excellent reward as the gospel propounds, would it be a cold unpersuasive motive to them? The depravity of the will argues a correspondent defect in the mind; though not absolute total infidelity—yet such a weakness and wavering in the assent, that when temptations are present and urgent, and it comes to actual choice, sense prevails over faith. This will be clear by universal experience in temporal things. The probable hope of gain will make those who are greedy of gold, prodigal of their lives, and venture through tempestuous seas to accomplish their greedy desires. And if the belief were equal, would not men do or suffer as much for obtaining what is infinitely more valuable? A firm assent would produce adherence, and faith in the promises, and fidelity in obeying the commands of Christ. Who would not joyfully, sacrifice life and all its endearments, to obtain true and eternal blessedness, which others do for the vain appearance of it? Men may be as truly subjects without subjection, as believers without a heavenly conduct, which is inseparable from the reality of faith. Many in the bosom of the church are as truly, though not so notoriously, infidels—as Turks and heathen. Indeed even in true believers, the apprehension of eternal things has such great allays, that temporal things are overvalued and over-feared. A strong faith in the truth and power of God, would make the glorious world so sure and near in our thoughts, that with indifferent affections we would receive good or evil things here, "Rejoice as if we rejoiced not, and mourn as if we mourned not." Our lives would be so regular and pure, as if the Judge were to come the next hour, as if the sun did now begin to be darkened, and the trumpet of the archangel were sounding, and the noise of the dissolving world were universally heard. Infidelity deadens the impression, and suppresses the power of eternal things in our hearts. In short men are heavenly or earthly in their choice and conduct, as they are directed by the sincere light of faith, or misled by the false beams of sense. Secondly. The second thing requisite in order to a wise choice, is consideration. For as by faith the virtue of the reward is diffused through all the faculties, and the powers of the world to come are felt in the soul; so by consideration faith is exercised, and becomes effectual. This unites and reinforces the beams of eternal truth, and inflames the affections. As the psalmist expresses himself, "My heart was hot within me; while I was musing, the fire burned." Heaven is a felicity so glorious and attractive, that if duly considered, no man could possibly refuse it. Just so, Hell is a misery so extreme and fearful, that if seriously laid to heart, none could possibly choose it. The last end is to be conceived under the notion of an infinite good, without the least mixture of evil, to which the human will swayed by the invincible impression of nature has a tendency. The liberty of indifference is with respect to some particular good things, which may be variously represented, so as to cause inclination or aversion. That men who believe eternal life is the reward of holiness—yet with a careless inadvertency neglect their duty; and that eternal death is the wages of sin—yet securely continue in it, is more astonishing than to see martyrs sing in the flames; and the great cause of it is the neglect of consideration. This is assigned to be the cause of that unnatural and astonishing rebellion of Israel against God their Father and sovereign, "Hear, O heavens, and give ear, O earth; for the Lord has spoken, I have nourished and brought up children, and they have rebelled against me. The ox knows his owner, and the donkey his master’s crib; but Israel does not know, my people does not consider." Isa 1:2-3. This duty of consideration, as it is of admirable advantage, so it is universally necessary; for all are equally concerned, and it is within the power of all to perform. Though men cannot convert themselves—yet they may consider what is preparatory to conversion. For the will may turn the thoughts of the mind to any sort of objects. I will briefly show the nature of this duty, and how to manage is for spiritual profit, and those objects from whence our thoughts derive vigor for the swaying of the will, and the conduct of the life. 1. The nature of consideration is revealed by its end, which is this; that the mind being satisfied in the just reasons upon which the choice of Heaven is to be made, the will and affections may be engaged in an earnest, joyful and constant pursuit of it. And in this respect it differs from simple knowledge, and naked speculation, which inform the mind, without influence and efficacy upon the heart; like a garland of flowers that adorns the head, without any benefit and refreshing to him who wears it. And practical meditation differs from the study of divine things in order to the instructing of others. 2. That the consideration of eternal things may be effectual, it must be, (1.) Serious and deliberate. For the affair is great in reality above all possible conception or comparison. All other things, however considerable in themselves—yet respectively and in comparison with this, are of no account. Our Savior told Martha, "One thing is necessary; Mary has chosen the better part which shall not be taken from her." What instance can be of equal importance with that of entertaining the Son of God? Yet a serious attention to the words of eternal life dropping from his lips, was more necessary than making provision for him. The greatest and most weighty affairs in the world are but a vain employment, but irregularity and impertinence; in comparison with eternal salvation. And the greatast solemnity of thoughts is requisite to undeceive the mind, and engage the will for Heaven. It is very observable that errors in judgment and choice spring from the same causes—the not sincere and due weighing of things. In the decisions of questions, truth is discovered by comparing, with an equal stayed attention, the reasons of the one and the other part. But when some wicked affection contradicts the truth, it fills the mind with prejudices, that it cannot impartially search into things, and is deceived with specious fallacies with the image of truth. For according to the present application of the mind it is determined, and passion strongly applies it to consider that which is for the carnal interest, and consequently inclination, not reason, is the principle of the persuasion. This is more evident in men’s foolish choice; as the eye cannot see but what is visible, nor the understanding conceive what is not intelligible, the will cannot love and choose what is repulsive. If the devil did appear without a disguise, he would have no power to persuade, but in all his temptations there is the mixture of a lie to make it pleasant. He presents a false perspective, to make what is but superficial, appear solid and substantial. And the carnal heart turns the thoughts to what is pleasing, without seriously considering what is infinitely better, and accordingly chooses by the eye of sense, the happiness of this world. Therefore until eternal things are opened in the view of conscience, and the mind calmly considers by the light of faith their reality and greatness, no right valuation nor wise choice can be made. Besides, the most clear and rational enforcements by the actings of the thoughts, are necessary to make a strong impression on the affections, and rescue them from the captivity of the flesh. In other things as soon as the mind is enlightened, the will resolves, and the inferior faculties obey. But such is the resistance of the carnal heart, that although it is evident from infallible principles there is an everlasting glory infinitely to be preferred above the base appearances of beauty and pleasure here—yet the most piercing reasons enter heavily without earnest inculcation. Slight or sudden thoughts may produce vanishing affections of delight, or distaste, and fickle resolutions, that like sick feathers drop away, and leave the soul naked to the next temptation. But solemn and fixed thoughts are powerful on the heart, in making a thorough and lasting change. When the clouds dissolve in a gentle shower, the earth drinks in all, and is made fruitful; but a few sprinkling drops, or a short storm of rain which wets only the surface, without sinking to the root, is little beneficial. In short, there may be some excitations to good, and retractions from evil; some imperfect faint attempts toward Heaven, from an impulse on the mind; but solid conversion is produced by deliberate discourse, by the due consideration and estimation of things which is rational and perpetual. (2.) Consideration must be frequent, to keep eternal objects present, and powerful upon us. Such are the natural levity and inconstancy, sloth and carnality of the mind, that the notions of heavenly things quickly pass through, but earthly lusts abide there. If a stone is thrown upwards, it remains no longer in the air, than the impression of the force by which it was thrown continues; but if it falls on the earth, it rests there by nature. When the soul is raised in contemplation to Heaven, how apt is it to fall from that height, and lose the lively remembrance and affections of eternal things? But when the thoughts are excited by the presence of what is pleasing to sense, the withdrawing the object does not deface the idea of it in the memory, nor lessen the conceit, nor cool the desires of it, because the heart is naturally inclined to it. Therefore it is necessary every day to refresh and renew the conceptions of eternal things, that their efficacy may be always felt in the heart and life. The soul habituated to such thoughts will not easily yield to temptations which surprise and overcome others who are strangers in their minds to the eternal world; nay the presence of temptations will reinforce the resolutions for Heaven. It is therefore of great advantage frequently to sequester ourselves from the world, to redeem time from secular affairs, for the recollecting of our thoughts, and their solemn exercise upon the eternal world. Sense, which reveals natural things, darkens spiritual things. How can the thoughts be fixed on invisible things so distant from sense, if always conversant with secular objects that draw them down? In the silence of the night a small voice is more distinctly heard, and a little distant light more clearly seen. Just so, when the soul is withdrawn from the noisy throng of the world, and outward things are darkened, the voice of conscience is better heard, and the light of Heaven is more perfectly received. (3.) Consideration of eternal things must be with present application to the soul. It is not the mere conviction of the mind, but the decree of the will which turns men from sin to holiness, from the creatures to God. The heart is very deceitful, and by variety of shifts and palliations is disposed to irresolutions and delays in spiritual concerns. How often does the miserable sinner contend with himself, and while conscience urges him to seek the kingdom of Heaven, and the affections draw down to the earth, the carnal part prevailing over the rational, he is overcome; he is convinced and condemned by his own mind. Until consideration issues in this, that with settled judgment and affections the soul determines for God and Heaven, it is without profit. Therefore in the managing this duty, it is our wisdom not to be curious and inquisitive after subtle conceptions, and exalted notions of the future state, and to think seriously on what is plain and evident, and most useful to produce a present lasting change. That meditation is profitable which produces not new thoughts, but holy and firm resolutions of obeying God in order to the full enjoying of him forever. To persuade us to the serious practice of this duty, there are many enforcements. Is any man so foolish, so regardless of his own good, to purchase a house wherein he must live all his days, and will not first see whether it will be convenient and secure for his habitation? Shall we not then consider Heaven the mansion of blessedness, and Hell the seat of misery and horror? for according as we choose here, we shall be in the one or other place forever. I shall in the fourth part of this treatise, endeavor to represent something of the inexpressible misery of the wicked hereafter, and show how congruous and powerful the thoughts of it are to restrain men from sin; but at present shall briefly excite to the meditation of the heavenly glory, as the most noble, delightful and fruitful work of the soul, while confined to the body of flesh. It is the most exalted exercise of the mind, the purest converse with God, the flower of consecrated reason. It is most like the life of glorified spirits above, who are in continual contemplation of the divine excellencies; and it is most raised above the life of carnal men, who are sunk into sensuality and brutishness. It is the most joyful life, in that it sheds abroad in the soul delights that neither satiate, nor corrupt, nor weaken the faculties, as the delights of sense do; but afford perfection as well as pleasure. It is the most profitable life. The lively and vigorous exercise of the thoughts upon the heavenly glory, will produce heavenly affections, heavenly discourses, and a heavenly shining conversation. This will make us live like the blessed society above, imitating their innocence and purity, their joyful, entire and constant obedience to God. This confirms the holy soul in its choice, with an invincible efficacy against the temptations and lusts of the world. The serious considering believer is filled with ravishing wonder of the glory that shall be revealed, and looks down with contempt upon the earth, and all that has the name of felicity here. All the invitations, nay terrors of the world, are as unable to check his pursuit of his blessed end, as the breath of an infant to stop the high flight of an eagle. But how rare and unused a duty is this? How hardly are men induced to set about it? Business and pleasures are powerful diversions. Some pretend business as a just cause, but in vain, "for the one thing necessary" challenges our principal thoughts and care. Besides, there are intervals of leisure, and the thoughts are always streaming, and often run waste, which directed aright, would be very fruitful to the soul. The true cause of this neglect is from the inward temper of men. Carnal pleasures alienate the mind, and make it unfit for the deep serious actings of the thoughts upon eternal things. "I have said of laughter, you are mad." It is light, and vain, and desultory. As a distracted person by every motion of imagination flies from one thing to another without coherence. The heart filled with cloudy and smoky fires, with thoughts and desires about worldly things, is unprepared for such a clear, calm, and sedate work. A carnal person can taste no sweetness, nor feel any relish in the meditation of Heaven, nor any spiritual duty. It is as if one should put some delicious fruit into his mouth, such as a peach, without breaking the skin; it would be rather a trouble, than pleasant. Nay, the gospel expressly declaring, "that without holiness no man shall see God:" those who by wicked affections are engaged in any sinful way, being conscious of their guilt and unpreparedness, add that while such, they are under a peremptory exclusion from celestial glory, cannot endure the thoughts of Heaven. The divine presence is their torment, and the serious consideration of it is to bring them before God’s holy and just tribunal, to accuse and condemn them. ======================================================================== CHAPTER 32: 0A.30. CHAPTER 13. ======================================================================== Chapter 13. The End for Which Man was Designed in His Creation. The objects from whence consideration derives its power to direct our choice.Q20 The end for which man was designed in his creation. We must make a judicious comparison between the objects that stand in competition for our choice—the present world, and Heaven. The vast difference between them in their quality and duration. I shall now take a particular view of those objects, from whence consideration derives vigor, for the inclining of the will to a right choice, and for regulating the life. 1. Consider the end for which man was designed in his creation—why he is endued with rational and noble powers of soul, and placed by the Sovereign Maker in the highest rank of so numerous and various natures that fill the universe. Is it to raise an estate, to shine in pomp, to enjoy sensual pleasures for a little while—and after the fatal term to be cast into Hell? Was he sent into the world upon as base a business as that of the foolish emperor, who employed an army furnished with all military preparations, to gather shells upon the sea shore? This were, according to the passionate expostulation of the psalmist, to charge God "that he had made all men in vain." Reason and Scripture tell us the end of man is to glorify and enjoy God, the obtaining whereof makes him perfectly happy, and the missing of it perfectly miserable. This is a fundamental truth upon which the whole fabric of man’s duty and felicity is built. Without this foundation, our faith immediately sinks. If the clearness of this principle be obscured, we shall wander from the way of eternal life, and not only lose the way, but the remembrance and desire of it. Thinking is the property of the reasonable soul, and the just order of consideration is that the mind primarily regards the supreme truth that is to govern all our actions. It was prudent counsel that one of the ancients gave for composing a book, that the author frequently reflect upon the title, that it may correspond in all the parts with his original design. Thus it befits a man often to consider the end of his being, that the course of his life may have a direct tendency to it; and the more excellent our end is, the more constraining is the necessity to prosecute it. It is of great efficacy to reflect upon ourselves—where do my thoughts and desires tend? For what do I spend my strength, and consume my days? Will it be my last account, how much by my prudence and diligence I have exceeded others in temporal acquisitions? If a general were at play marbles, while the armies are fighting, would it be a noble exploit for him to win the game, while his army for lack of leadership loses the victory? Will it be profitable for a man to gain the world, and lose his soul? Let conscience answer in truth. It is observable what is reported of a noble foreigner, that on his birthday reflecting upon the age of his life, he was surprised with grief, and struck with astonishment, that without a due sense of the proper business and end of life, he was arrived to that age, when our days begin to decline. In an instant all things seemed to change appearance in his view. Then first (says he) I perceived I was a man, for before I had not resolved for what I should employ my life. The issue was, his serious resolution sincerely to honor God, sincerely to confess Christ, to place his felicity in holiness of life, and most zealously to follow it. Let anyone that is not of a reprobate mind, and an incorrigibly depraved heart, duly consider the sublime and eternal end of man. O what a marvelous change will it make in him, of carnal into spiritual? Nay, it would be a kind of miracle if he continued in his sinful state. How will it transform him into another man, with new valuations, new affections and resolutions, as if he were "born again" with a new soul? How will it amaze him that his whole course of life has been a contradiction to the wise and gracious design of God, that all his industry has been a race out of the way, a perpetual diversion from his main business, that his life has been fruitless and dead to the true end of it? How will he be confounded at his former folly? Then alone we act with understanding, when moved by our blessed end, and our actions by a strict tendency without variation issue into it. 2. Consider attentively the objects that stand in competition for our choice—the present world and Heaven—to make a judicious comparison between them in their quality and duration. (1.) In their QUALITY. The things of the world, according to the judgment of God himself, who is only wise and good, and has the highest authority to decide in the case, are but fallacious appearances of happiness—mere vanity. And certainly the Creator knows the true worth of all things, and would not disparage his own works, but would undeceive men who are apt to judge and choose by the eye of sense. The apostle tells us, "that an idol is nothing in the world," although it is made of gold, or marble, or wood—yet it has not the divine perfection which the idolater attributes to it. Just so, all worldly things, in which men place their chief care, and confidence, and joy, though they have some degrees of goodness, and are a transient relief to us in our passage to eternity—yet they are nothing as to perfect felicity. It is merely opinion and conceit that makes them so valued and pleasing, like a rich dye to a slight stuff from whence its price arises. Reason is either obscured or not obeyed, when the world is the object of our choice. Now what are these appearances of beauty and pleasure, compared with a blessedness that is truly infinite? Carnal joy smiles in the countenance, flatters the imagination, touches the sense—but it cannot fill the heart; but the favor of God satisfies the soul. "You have put gladness into my heart, more than when their corn and wine increased." Carnal joy in its highest elevation, in the time of the harvest and vintage, is incomparably less than spiritual joy that springs from the light of God’s countenance. The world cannot fill the narrow capacity of our senses, but divine joys exceed our most enlarged comprehensive faculties. "The eye is not satisfied with seeing, nor the ear with hearing; but the peace of God passes all understanding." The things of the world are of a limited goodness; wisdom is not strength, nor learning riches, nor beauty fruitfulness; but God is a "universal good," in whom are all attractives ro raise and satisfy our desires. If men did consider, they would distinguish and despise in comparison all that is named felicity here, with the favor of God. To seek for satisfaction in the creature and forsake God, is as it one desirous to see the light should withdraw from the presence of the sun, to borrow it from a weak ray reflected by some obscure matter. Now if there be so vast a difference in their nature, as between a painted vapor, and the solid glorious good, between finite and infinite, why is there not a difference accordingly in our esteem, affections and respects to them? How unreasonable is it that a soul capable of God, should cleave to the dust? It would be most egregious folly to hang a weight that is able to turn a great engine, upon a small clock; it is incomparably more foolish, when the love of happiness, the weight of human nature, which applied aright, will turn our desires to Heaven, is only used to give vigorous motion to our endeavors about poor earthly things. (2.) Consider their DURATION. The apostle tells us, that the main "scope of his actions was things invisible;" and gives the reason of it, "for the things that are seen are temporal; but the things that are not seen are eternal." 2Co 4:18. To insist upon the vast difference between temporal and eternal, may seem needless; for the first notions of things are of such uncontrollable clearness, that an attempt to prove them, is to light a candle to discover the sun. Yet this principle drawing after it such powerful consequences for the government of our hearts and lives, and conscience being so remiss, and the sensual affections so rebellious, it is needful to consider this seriously, that what is really assented to in speculation, may not be contradicted in practice. Now who can unfold the infinite volume of ages in eternity? The understanding of an angel can no more comprehend what is incomprehensible, than the mind of a man. A snail will pass over an immense space as soon as an eagle; for though one dispatches more way than the other—yet both are equally distant from arriving to the end of what is endless. But that the conception of eternity may be more distinct, and affecting, it is useful to represent it under some temporal resemblances, that sensibly, though not fully, express it. Suppose that the vast ocean was removed drop by drop, but so slowly, that a thousand years should pass between every drop; how many millions of years were required to empty it? Suppose this great world in its full compass, from one pole to another, and from the top of the firmament to the bottom, were to be filled with the smallest sand, but so slowly, that every thousand years only a single grain should be added; how many millions would pass away before it were filled? If the immense expanse of the heavens, wherein are innumerable stars, the least of which equals the magnitude of the earth, were filled with figures of numbers without the least vacant space, and every figure signified a million, what created mind could tell their number, much less their value? Having these thoughts, I reply; the sea will be emptied drop by drop, the universe filled grain by grain, the numbers written in the heavens will come to an end; and how much of eternity is then spent? Nothing! for still infinitely more remains. In short, whatever is temporal, extends the continuance of it to the utmost possibility of conception, is infinitely short of eternity. A day, a hour, a minute, has some proportion with a thousand years; for that duration is determined by a certain number of days, and hours, and minutes; but millions of ages have no proportion to eternity, because it is an indeterminable duration. The mind is soon tired and lost in searching after numbers to represent it; it is confounded and struck with amazing horror, and can only direct the eye upward or downward to the two habitations of eternity—the glorious and the miserable, Heaven and Hell. Now let us compare the things of the present world with those of the future state. The first are measured by flying time, the other remain in an unmoveable eternity. The comforts that spring from the earth, suddenly wither and fall to it; the tree of life flourishes only above. Frequent changes from prosperity to adversity, are the properties of this mortal state. As those who are in voyages at sea, sometimes are in a calm, and presently suffer a storm, and are forced to alter their course by the changing of the winds; so it is with us in our passage here. But upon the first entrance into the eternal world, all the variations of this are at an end. "Truly every man at his best estate is altogether vanity. Surely every man walks in a vain show, surely they are disquieted in vain." The visible felicity of man is of no continuance. We may frequently observe in the evening, a cloud by the reflection of the sun invested with so bright a luster, and adorned with such a pleasant variety of colors, that in the judgment of our eyes, if an angel were to assume a body correspondent to his glory, it were a fit matter for it. But in walking a few steps, the sun is descended beneath the horizon, and the light withdrawn, and of all that splendid flaming appearance, nothing remains but a dark vapor, that falls down in a shower. Thus vanishing is the show of felicity here. In this, sense assists faith; for the experience of every day verifies what the Scripture declares, "that the fashion of this world passes away." And therefore the guilty folly of men is aggravated, "who set their eyes and hearts upon that which is not." To see one passionately doat on a face ruined and deformed with old age, to be enchanted without a charm, raises wonder, and exposes to contempt. Yet such is the stupidity of men to embrace with their most entire affections the withered vanities of the world, that are hastening to their end. It was a stinging reproach to idolaters from God, "None considers in his heart, neither is there knowledge nor understanding," to say, "I have burnt part of it in the fire; yes, I have also baked bread upon the coals thereof; I have roasted flesh and eaten it; and shall I make the residue an abomination? shall I fall down to the stock of a tree?" And are not sensual men equally guilty of such monstrous folly? for though universal experience convinces them, that all things under the sun are fading, and that many times their dearest comforts are snatched away from their embraces; yet who considers and says to himself, Shall I give my heart to transient shadows? Shall I cherish vain hopes, vain aims and desires of obtaining happiness in a perishing world? Although the worshiping a stock is idolatry of grosser infamy—yet it is as foolish and as destructive to set our chief love and joy, that is only due to God, upon the creature. And what follows in the prophet, is justly applicable to such people, "he feeds on ashes," (that not only afford no nourishment, but are very hurtful to the body) "a deceived heart has turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?" Thus carnal men are so blinded in their affections to these short-lived pleasures, that they cannot take the true liberty of judging and reflecting, that they are deceived and delighted with empty shadows that will suddenly end in disappointment and sorrow! Briefly, these glittering fictions and false joys cannot please without an error in the mind, that shall last but a little while. If you saw a crazy person sing and dance, with a conceit that he is a prince, would you be willing to lose sober reason for his fantastic pleasure, especially if you knew that his cheerful fit should suddenly change into a mournful or raging madness forever? But the blessedness above is unchangeable as God the author and object of it—as eternal as the soul that enjoys it. And shall the "world that passes away with the lusts thereof"—turn our affections from the undefiled immortal inheritance? Shall the vanishing appearance, the fleeting figure of happiness, be preferred before what is substantial and durable? If a spark of true reason, of sincere love to our souls is left, "we shall count all things but dross and dung, that we may gain the kingdom of glory!" Thus eternity enlightens, thus it counsels us. ======================================================================== CHAPTER 33: 0A.31. CHAPTER 14. ======================================================================== Chapter 14. Other Motives to Seek the Kingdom of Heaven God is very willing men should partake of his glory. All who sincerely and earnestly seek, shall obtain it. Heaven is promised upon gracious terms. An answer to the carnal allegation, that we are commanded to pluck out the right eye, and cut off the right hand, and to submit to the sharpest sufferings. Fervent and constant prayer for divine grace, that we may fix our aims upon eternal happiness, and be diligent in the use of the means to obtain it. The grace of the Spirit requisite to convince the mind thoroughly of the reality and greatness of an invisible and future happiness. It is requisite to purify the will and affections, that with full consent the soul may desire and prosecute its blessed end. To encourage us to seek the kingdom of Heaven, I shall propound other motives to consideration. 1. God is very willing that men should be saved and partake of his glory. For this end, "he has brought life and immortality to light in the gospel." The Lord Jesus, the Sun of Righteousness, has dispelled the darkness of the Gentiles, and the shadows of the Jews, and rendered the blessed and eternal state so clear and so visible, that every eye may see it. Our assurance of it is upon infallible principles. And though the excellent glory of it is inexpressible—yet it is represented under variety of fair and lovely types to invite our affections. Besides, God makes an earnest offer of life to us in his word; he commands, counsels, excites, urges, nay entreats and beseeches with infinite tenderness, that men will accept of it. Thus the apostle declares, "now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ’s stead be reconciled to God." Is it not evident then beyond the most jealous suspicion, God is desirous of our happiness? Can we imagine any design, any insincerity in his words? Why should Heaven court a worm? It is his love to souls that expresses itself in that condescending compassionate manner, to melt and overcome the perverse and hardened in sin. And as his words, so his works are a convincing argument of his will; his most gracious sustaining and supporting of sinful men, his innumerable benefits conferred upon them, in the provision of good, and preservation from evil, are for this end, that by the conduct of his merciful providence they may be led to repentance, and received into his favor. And the temporal judgments inflicted on sinners, are medicinal in their nature, and in his design to bring them to a sight and abhorrence of sin, to prevent their final ruin; if they prove mortal to any, it is from their obstinate corruption. The time allowed to those who are obnoxious to his justice every hour, is not a mere reprieve from torment, but a space of repentance to sue out a pardon; they are spared in order to salvation. "The Lord is long-suffering to usward, not willing that any should perish, but that all should come to repentance." 2Pe 3:9. But, above all his other works, the giving of his Son to be a sacrifice for sin, is an incomparable demonstration how much he delights in the salvation of men. Since God has been at such cost to put them into a capacity of obtaining the kingdom of unchangeable glory, far transcending the earthly paradise that was forfeited by sin, we have the strongest assurance that he desires their felicity. And how guilty and miserable will those sinners be, that when Christ has opened Heaven to us by his blood, refuse to enter into it? When Brutus, the most noble Roman, propounded to a philosopher his design to restore Rome to liberty, he replied, that the action would be glorious indeed, but that so many servile spirits that tamely stooped under tyranny, were not worthy that a man of virtue and courage should hazard himself so recover that for them, which they did so lightly esteem. The redemption of mankind is without controversy the master-piece of God’s works, wherein his principal attributes appear in their excellent glory. But how astonishing is the unworthiness of men, who wretchedly neglect salvation, which the Son of God purchased by a life full of sorrows, and a death of infinite sufferings? Blessed Redeemer! May it be spoken with the humble, affectionate, and thankful sense of your dying love, why did you give yourself a ransom for those who are charmed with their misery, and with the most foul ingratitude disvalue so precious a redemption? How justly shall they be forever deprived of it? "Behold, you despisers, and wonder and perish." 2. Consider, this glorious blessedness shall be the portion of all that sincerely choose it, and earnestly seek it. This motive was inclosed in the first, but deserves a separate consideration. And of this we have infallible assurance from the word of God, "who cannot lie. Godliness has the promise of the life to come. This is a faithful saying, and worthy of all acceptance." The hope of a Christian is so certain, that it is compared to "an anchor fastened in Heaven." And besides the fidelity of his word, God has given us security of the reward, the life of his Son. This methinks should turn the current of our desires and endeavors to Heaven. For notwithstanding all our toil and sweat, the labor of the day and the watchings of the night for the obtaining earthly things—yet we many times fall short of our aims and hopes. It was the observation of the wisest man, "I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happen to all." Indeed such is the order of divine providence in the world, there must be different conditions of men here; some rich, others poor; some noble, others mean; some in command, others in subjection. And from hence it is also evident, that neither dignity, nor riches, nor pleasures are the happiness of man. For it is not befitting the wisdom and goodness of God to make that the last end of the reasonable creature, which though sought with sincerity and diligence, may not be obtained, or of which without his own consent he may be deprived. But civil distinctions and qualities are of no value and consideration with respect to the obtaining or excluding from Heaven. The rich and honorable that are in an exalted state, have not a more easy ascent and entrance into the kingdom of God than those who are in the lowest degree. The stare appear with the same bigness to him that stands in the deepest valley as on the highest hill. Is there any difference between the souls of the rich and great in the world, and the souls of the poor and despised? Are they not equally the offspring of God, and equally ransomed by the most precious blood of his Son? Are they not equally capable of eternal rewards? Are not the promises of the heavenly kingdom, equally addressed to every one that has an immortal soul, that is faithful to his duty and covenant with God? This should inspire all with flaming desires, and draw forth their utmost industry, "and make them steadfast and unmovable, always to abound in the work of the Lord, knowing our labor shall not be in vain in the Lord." I knew the carnal will is impetuous and impatient of delay; and earnest for what is present, with the neglect of the future glory. But the unreasonableness of this is evident to all; for it is not a new and strange thing to sow in hopes of reaping a harvest, for men to be industrious and active on land and sea for future advantage. Nay, it is the constant practice of the world; the merchant, the gardener, the student, the soldier, and every man in the circle of his calling are visible instances of this; and though many times the most flourishing hopes are blasted, they are not discouraged. And is it not a sight full of wonder, to observe men cheerful in labors and hardships in the service of the world, to carry it so lightly as if they had wings, and all for a poor and uncertain recompense, and to be slow and languid in their endeavors for a reward as great and as sure as God is glorious and true? How many ambitiously strive to please a prince, and wait long in his service, who is but a man, and therefore variable in his temper and state, sometimes is not willing to do what he can, and sometimes cannot do what he would to reward his servants? And is there not infinitely more reason we should labor to please God, who is the most liberal, and rich, and "certain rewarder of all that seek him?" Our Savior’s laws are so holy, just, and in their own nature so good to men, even in their present performance, that their own excellence, and equity, and sweetness, is sufficient to recommend them without a respect to the glorious reward of obedience. For what can be more desirable than conformity to the nature of the blessed God? What pleasure is comparable to that which springs from a pure conscience; from a godly, righteous and sober conduct? How joyful is the performance of that service which more immediately is directed to the honor of the divine majesty? In prayer, and other sacred actions, we draw near to the fountain of felicity, and receive from his fullness. In the affectionate praises of God, we are companions of the angels. And are not integrity and honesty in our dealings with men more easy and comfortable than fraud and oppression? Is it not troublesome to be always under a mask, to use arts and disguises to avoid the reproach and revenge that attend unjust actions when discovered? Are temperance and chastity as hurtful to the body, as luxury and lasciviousness, the essential parts of carnal felicity? How miserable is man when the heart is rent with numberless vanities, and the affections distracted between various objects! How quiet and composed is he, when the heart is united to God as the supreme good, and the affections joyfully conspire in his service! Can it then be pretended that the yoke of Christ is heavy, and his law is hard? Or are his promises uncertain, and his reward small? No, "his commands are not grievous; in the keeping them there is a great reward"—a present paradise. True religion will make us happy hereafter in the enjoyment of God, and happy here in obedience to his holy will. Such is his goodness, that our duty and happiness are the same. But it will be said, that the gospel requires "us to pluck out the right eye, and to cut off the right hand, and to take up the cross of Christ; that is, to mortify the dearest lusts, and to submit to the sharpest sufferings for his honor, that we may be eternally happy. To this I answer: It is true that human nature in this present depraved state only relishes such objects as pleasantly insinuate with the carnal senses, and it is as bitter as death to withhold the affections from them. But grace gives a "new divine nature to the soul," and makes it easy to abstain from fleshly lusts. To make this more clear by a sensible instance; suppose a diseased person, whose stomach is oppressed with corrupt humours, and his throat and mouth so heated with continual thirst, that he thinks it impossible, though for his life, to abstain from immoderate drinking. If a physician by some powerful medicine cleanses the stomach, and tempers the internal heat, he then can easily restrain himself from excess. Just so, a carnal man that is full of false estimations, and irregular desires, while there are pleasures without, and passions unsubdued within, though his salvation depends on it, thinks it impossible to restrain the exorbitant appetites of flesh and blood. The "Gentiles thought it strange that Christians did not run with them to the same excess of riot." But divine grace so clarifies and enlightens the mind, so purifies and elevates the affections, that it is not only possible, but easy to abstain from unlawful pleasures. Augustine before his conversion was astonished that many in the vigor of youth, and in a sinful world lived chastely. But after conversion and upon serious trial, by the prosperous influence of Heaven, he was a conqueror over all carnal temptations. Nay after his holy change, the withholding his heart from wicked delights, was inexpressibly more sweet than his former enjoying of them. And are there not many visible examples of holy heavenly Christians, to whom grosser sensual pleasures are unsavory and contemptible? You may as well count the number of the stars, as of those who have practiced religion in its strictness and purity, and by their enlightened conduct have directed us in the way to Heaven. And are their bodies taken from the vein of a rock, and not composed of flesh and blood as well as others? Are their passions like Solomon’s brazen sea, unmovable by any winds of temptations? Are they entirely exempted from the impression of objects, and the baser affections? No, they are alive, and sensible of those things that ravish the affections of carnal men, but by the power of divine grace, despise and overcome them. And this grace is offered in the gospel to all that sincerely desire it, so that it is a vain wretched pretense that religion binds to hard service. To the other part of the objection, that sometimes religion exposes the professors of it to heavy sufferings, I answer: Indeed the gospel is plain and peremptory in this, "if we will reign with Christ, we must suffer with him," when we are called forth to give a noble testimony to his truth. It is no extraordinary elevation, no point of perfection, but the duty of every Christian to be always ready in the disposition and resolution of his mind, to sacrifice his life when the honor of Christ requires it. But it is no hard condition to suffer transient afflictions for the obtaining a happy immortality; to be conformable to the image of our suffering Redeemer, that we may be crowned with his glory. How many Christians esteemed themselves honored in the disgrace, and blessed in the injuries they suffered for Christ, and with an invincible patience, and astonishing joy, endured the most cruel persecutions, though yet the human nature in them was as tender, and sensible of pains as in others? But the natural aversion and repugnance to suffering was overruled by the determination of the rational will, upon the account of their duty, and the reward attending it. They gave a most convincing sensible testimony how much more valuable Heaven is, than this present world, willingly exposing themselves to all evil here, "and rejoicing in hope" of a glorious outcome. In short: the reward of obedience is a triumphal crown; and where there is no victory, there can be no triumph; and where there is no combat, there can be no victory; and where there is no enemy, there can be no combat. Therefore we are commanded to fight against our internal enemies, our corrupt affections, to kill the lusts of the flesh, and to encounter and overcome, by humility and meek submission, the cruelty of malicious enemies within and without us, in order to obtain the crown of life. And a believer that has Heaven in taste and expectation, will easily renounce the most pleasant, and willingly endure the sharpest temptations, for the blessed reward of his obedience. Lastly, fervent and constant prayer is requisite for the grace of God, that we may fix our aims aright upon eternal happiness, and use those sure means that with divine advantage are proposed in the Scriptures, that can make us wise to salvation. Such is the depravity of man since his fall, the mind is diverted by vain thoughts, and the heart prepossessed with sensual desires, that until "the spirit of his mind be renewed," and his original affections to the supreme good are revived and restored by divine grace, he is regardless of it, and only applies himself to what is pleasing to sense. There may be some transient glances and wishes for Heaven in carnal men, but they are miserably weak and ineffectual. Therefore a most necessary duty incumbent upon us, is by humble and fervent prayer to address ourselves to God for his spirit, to enlighten our minds, that we may believe the reality and greatness of the eternal reward; and to reform our wills, that we may feel its attractive force. Both of these acts of the Spirit are requisite, that the love of God, as our chief felicity, may be the regent principle of our hearts and lives. 1. For this end the Holy Spirit convinces men thoroughly of the reality and greatness of an invisible and future happiness. In the light of the gospel, how many of eminent intellectual faculties are stupid as to their great interest, and spend themselves about trifles, and are equally enticed to eternal ruin, as the ox to the slaughter? He who is destitute of the illuminating grace of the Spirit, "is blind, and cannot see afar off." Now by the analogy between the corporeal and intellectual faculties, we may understand in some measure how the mind is illuminated by the Spirit of God. For as to the act of seeing, two things are requisite: 1. External light in the air, without which the colors, figures and beauties of objects are not visible to the sharpest eye, but lie obscured under impenetrable darkness. 2. Internal light in the eye, in which the seeing power consists; if this is extinguished, the clearest light of Heaven is of no use for the discovery of things. Thus the understanding is enabled to see spiritual things. 1. By the revelation of the object; in this respect "life and immortality are brought to light by the gospel." Until that bright discovery was made of eternal blessedness, it was above the desires and hopes of sinful man. 2. By the inward enlightening "from the Spirit of wisdom," that removes the ignorance, prejudice, and foolishness of the mind, which as scales darkened its sight, and disposes it to perceive the verity and excellency of spiritual and future things, though not with comprehensive evidence—yet with that assurance, that no doubtfulness or suspense remains concerning them. It is observable that faith is expressed in Scripture, by "prudence, wisdom, and knowledge," whereby a man knows the grounds and motives of his judgment and actions. And sin is called folly. For as when the understanding faculty, either from the indisposedness of the organs, as in idiots, or from the disorder of imagination, by inflammation of the humours, as in insane people, cannot weigh and compare, and therefore makes a perverse judgment of things; so the carnal mind, by not due measuring and pondering, judges falsely of spiritual things. If something no bigger than the hand were put before the eye, it would intercept the sight of the heavens; and he who not considering the properties of things near and distant, would conclude that piece to be bigger than the heavens, were justly reputed a fool. And the folly of carnal men is more gross, who prefer things present to sense, before what is future and of everlasting consequence to the soul. But there are some actions which would be counted folly; yet being done by those who in the reputation of the world are wise, are esteemed prudent, but they are the most deplorable folly. Now as the restoring the broken mind to its sound state, whereby it is able to consider, discern and conclude of things according to their nature, such is the action of God’s Spirit upon the corrupt mind, clarifying and enlightening it, so that it receives full conviction by the clearest marks of divine authority shining in the gospel, of the truth of all the great and precious promises therein contained, and causing it, by a steady application of the thoughts, to see the vast difference between what is temporal, and eternal. It sees how despicably light all the vanities of this world are found, when put in the balance against the infinite inestimable happiness of eternity. In short, the renewed mind knows spiritual things according to their nature and qualities; it believes, esteems, and determines that they are of eternal importance, and absolutely necessary for the happiness of man. And as when the natural faculty of seeing is destroyed, it is irreparable by human skill, and without a miracle can never be restored; so the intellectual faculty, when darkened by sinful lusts, without the renewing power of the Spirit, "can never know spiritual things as they ought to be known." Therefore as the blind men in the gospel, who despaired of help from the physicians, hearing of the miraculous power of Christ, importunately begged his healing mercy—so let us pray to the Light and Savior of the world, but in a more noble and higher sense, "Lord, that we may receive our sight!" Let us with the most zealous affections call upon "the God of our Lord Jesus Christ, the Father of glory, that he would give unto us the Spirit of wisdom and revelation in the knowledge of him, the eyes of our understanding being enlightened, that we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. (2.) The efficacious influence of the Holy Spirit is requisite to change the will, that with a free and full consent it may desire and seek the spiritual eternal good. Without this, the conviction of the mind is not powerful enough to convert the soul from the love of the world, to choose Heaven. There may be an enlightened conscience without a renewed heart. Though the judgment assents that God is the supreme good, "yet until the heart be circumcised," the sensuality of the affections taken away, divine love that directs the life to God as our blessed end, can never possess it. Suppose that men had a sensible and strong assurance of the eternal state hereafter. Suppose if all who lived godly in a visible manner ascended with Elijah to Heaven—and if all who continued in their sins visibly descended into Hell, as Korah and his company were swallowed alive by the earth before the Israelites. Suppose men could hear the joyful exultations of the saints above, their high praises of God—and hear the desperate cries and deep wailings of the damned. Suppose one were sent from Hell, and with his fiery tongue relate what he had seen and suffered, and exhibit a sensible demonstration in himself of those torments—yet this alone were not sufficient to draw off their hearts from the deceitful happiness of this world, and fasten them on the perfect and eternal happiness in the next. Indeed they could not then indulge their lusts so securely, but they "would be strangers to the life of God," such an inveterate alienation of heart is in men from real holiness. Until the sanctifying Spirit by a effective persuasive light, that represents the truth and goodness of spiritual things, transforms the soul, and makes it spiritual in its valuations and affections—it will forever remain inwardly averse from grace and glory. May the Lord direct our hearts into the love of God, and into the patient waiting for Christ, when he shall come to be glorified in his saints, and admired in all them that believe. ======================================================================== CHAPTER 34: 0A.32. 4 HELL ======================================================================== 4 Hell Section 4. ON HELL " . . . be thrown into Hell, where their worm does not die, and the fire is not quenched." Mark 9:47-48 The punishment of unrepentant sinners shall be extreme and eternal. The torments in Hell exceed the heaviest judgments inflicted here on earth. The torments in Hell are represented in Scripture, so as to instruct and terrify sinners. The soul shall be the chief mourner in Hell. The apprehension shall be enlarged to all afflicting objects. The thoughts shall be fixed upon what is tormenting. All the tormenting passions will be let loose upon the guilty soul. Shame, sorrow, rage, despair, at once seize on the damned. The words are the repetition of a powerful motive by our blessed Savior, to deter men from indulging temptations to sin, however pleasant to them, "If your hand causes you to sin, cut it off; if your foot causes you to sin, cut it off; if your eye causes you to sin, pluck it out." All the occasions whereby sin insinuates itself, and inflames our inclinations, whether it bribes us with profit, or allures by pleasure—must be immediately cut off, and forever separated from us. This counsel seems very severe to the natural man, who freely welcomes temptations—to deny himself, and tear his beloved lusts from his bosom—this the carnal nature will not content to. Our Savior therefore urges such arguments as may move the understanding and affections, may strike sense and conscience, "For it is better to enter into life maimed, than having two hands to go into Hell, where the fire never shall be quenched." Hope and fear are the most active passions: The hope of Heaven is motive enough to induce a true believer to despise and reject all the advantages and pleasures of sin that are but for a season. The fear of an everlasting Hell is strong enough to control the wicked appetites. Reason determines that when a deadly and spreading gangrene has seized upon a member, presently to cut off the affected arm or leg, to save the life. How much more reasonable and necessary is it to part with the most charming and favorite sin, to preserve the soul from eternal damnation? It is observable that our Savior inculcates three times, that men may take notice of it with terror, "Where the worm never dies, and the fire is never quenched"—a WORM ever gnawing upon the conscience; a FIRE that causes the most vehement pain. These are fearful representations to typify the torments of the damned; and that the worm is undying, and the fire unquenchable, infinitely aggravates their punishment. The proposition is this: that the punishment of those who will retain their pleasant or profitable sins, shall be extreme and eternal. In the handling of this point, I will discourse of the EXTREMITY of the punishment—and the ETERNITY of it. ======================================================================== CHAPTER 35: 0A.33. CHAPTER I. ======================================================================== Chapter I. The EXTREMITY of the punishment. Before the particular description of the pains of the damned, I shall observe in general, that the full representation of Hell is beyond all human expression; nay our most fearful thoughts cannot equal the horror of it, "Who knows the power of your anger?" Psa 90:11. What are the prepared punishments, by infinite justice and Almighty wrath, for obstinate sinners? It is impossible for the most guilty and trembling conscience to enlarge its sad apprehensions according to the degrees of that misery. "The Lord will show forth his wrath, and make his power known in the vessels fitted for destruction." None can tell what God can do, and what man can suffer—when made capable to endure such torments forever, as now would presently consume him. As the glory of Heaven cannot be fully understood until enjoyed, so the torments of Hell cannot be comprehended until felt. But we may have some discovery of those unknown terrors, by the following considerations. The most heavy judgments of God upon sinners here on earth, are light and tolerable in comparison of the punishment of sinners in the next state. For, 1. Temporal evils of all kinds and degrees, such as pestilence, famine, war, are designed for the bringing of men to a sight and sense of their sins, and are common to good and bad here. And if his anger is so terrible when he chastises as a compassionate father, what is his fury when he punishes as a severe judge! If the correcting remedies ordered by his wisdom and love for the conversion of sinners be so sharp, what is the deadly revenge of his irreconcilable hatred? 2. The miseries of the present state are allayed with some enjoyments. None are so universally afflicted, so desolate, but something remains to sweeten the sense of their sufferings. Judgments are tempered with mercies. No man is tortured with all diseases, nor forsaken of all friends, nor utterly without comfort. And when the affliction is irremediable—yet if our grief produces sympathy in others, it is some ease to the troubled mind, and by that assistance the burden is made lighter. But in Hell, the damned are surrounded with terrors, encompassed with flames, without anything to refresh their sorrows, not a drop of water to lake of fire. All that was esteemed felicity here, is then totally withdrawn. Death puts a period to their lives and pleasures of sin forever. For it is most just, that those objects which were abused by their lusts, and alienated their hearts from their duty and felicity, should be taken away. And which is extreme misery, in their most pitiful state, that they are absolutely unpitied. Pity is the cheap and universal lenitive, not denied to the most guilty in their sufferings here; for the law of nature instructs us to pity the man, when the malefactor suffers. But even pity is not afforded to the damned. All their agonies and cries cannot incline the compassion of God, and the blessed spirits in Heaven towards them; for they are not compassionable objects, their misery being the just effect of their perverse obstinate choice. In Hell all human tender affections are extinguished forever. Now it is the perfection of misery, the excess of desolation, to be deprived of all good things pleasing to our desires, and to suffer all evils from which we have the deepest aversion and abhorrence. As in Heaven all good is eminently comprised, and nothing but good; so in Hell all evil is in excessive degrees, and nothing but evil. Temporal evils are inflicted by second causes that are of a limited power to hurt; but in the next world the more immediately torments the damned by God’s absolute power. The apostle tells us, that the wicked "are punished with everlasting destruction from the presence of the Lord, and the glory of his power." What is the sting of a gnat, compared to a blow given by the hand of a giant that strikes dead at once? This comparison is below the truth. More particularly the state of misery is set forth in Scripture by such representations as may powerfully instruct and terrify even the most carnal men. Nothing is more intolerably painful than suffering the violence of fire enraged with brimstone; and Hell is described by a lake of fire and brimstone, wherein the wicked are tormented. Whether the fire is material or metaphorical, the reality and intenseness of the torments is signified by it. But the ordinary fire, though mingled with the most torturing ingredients, is not an adequate representation of Hell-fire. For that is prepared by men, but the fire of Hell is prepared by the wrath of God for the devil and his demons. Divine power is illustriously manifested in that terrible preparation; so that, as some of the fathers express it, if one of the damned might pass from those flames into the fiercest fires here on earth, it were to exchange a torment for a refreshment. The Scripture speaks of the vehement heat and fiery thirst, and outer darkness in which the damned suffer, to satisfy the rights of justice in the torments of those senses, for the pleasures of which men willfully broke the laws of God. But the soul being the chief sinner, shall be the chief mourner in those regions of sorrow. An image of this we have in the agonies of spirit, which sometimes the saints themselves are in here, and which the most stubborn sinners can neither resist nor endure. Job was afflicted in that manner that he complains, "The arrows of the Almighty are with me, the poison whereof drinks up my spirit, the terrors of God set themselves in array against me." If a spark of his displeasure falls on the guilty conscience, it tears and blows up all, as a fire-ball cast into a magazine of gunpowder. Solomon, who understood the frame of human nature, tells us, "The spirit of a man can bear his infirmity;" that is, the mind fortified by principles of moral counsel and constancy, can endure the assault of external evils; but "a wounded spirit who can bear?" This is most insupportable when the sting and remorse of the mind is from the sense of guilt; for then God appears a righteous and severe enemy. Who can battle with offended Omnipotence? Such is the sharpness of his sword, and the weight of his hand, that every stroke is deadly. Satan, the cruel enemy of souls, exasperates the wounds. He reveals and charges sin upon the conscience with all its killing aggravations, and conceals the divine mercy—the only lenitive and balm to the wounded spirit. What visions of horror, what spectacles of fear, what scenes of sorrow—are presented to the distracted mind by the prince of darkness! And, which heightens the misery, man is a worse enemy to himself than Satan; he falls upon his own sword, and destroys himself! The guilty conscience turns "the sun into darkness, and the moon into blood." The precious promises of the gospel, that assure favor and pardon to returning and relenting sinners, are turned into arguments of despair, by reflecting upon the abuse and provocation of divine mercy, that the advocate in God’s bosom, has become the accuser. Whatever the soul-wounded sinner sees or hears, afflicts him; whatever he thinks, torments him. All the diversions in the world, business, pleasures, merry conversation, comedies, are as ineffectual to give freedom from those stings and furies in the bosom, as the sprinkling of holy water is to expel a raging devil from a possessed person. Those who in their pride and jollity, have despised serious religion, either as a fond transport and ecstacy towards God, or a dull melancholy and dejection about the soul, or an idle scrupulosity about indifferent things—yet when God has set their sins with all their killing circumstances in order before their eyes—-how changed, how confounded are they at that apparition! How restless, with the dreadful expectation of the doom that attends them! Belshazzar in the midst of his wine cups and herd of concubines, by a few words written on the wall, containing his judgment, was so terrified by his guilty jealous conscience, that his joints were loosed, and he sunk under the apprehension. Now all these troubles of mind are but the beginnings of sorrows, but the smoke of the infernal furnace, but pledges of that terrible sum which divine justice will severely exact of the wicked in Hell! Indeed these examples are rare, and not regarded by the most, and by some looked on as the effects of derangement; but to convince the bold and careless sinners, who never felt the stings of an awakened conscience, what extreme terrors seize upon the wicked in the other world, consider, (1.) The apprehension shall be more clear and enlarged than in the present state. Now the soul is oppressed with a weight of clay, and in drowsiness and obscurity. The great things of eternity are of little force to convince the conscience, or persuade the affections. But then the soul shall work with the quickest activity. The mind shall by an irresistible light take a full view of all afflicting objects. The most stupid and unconcerned sinners shall then see and feel their ruined state—what a glorious felicity they have lost, what a misery they are plunged into, without any possibility of lessening it by false conceits, and receiving any relief by the error of imagination. (2.) The mournful thoughts shall be always fixed upon what is tormenting. The soul in conjunction with the body, cannot always apply itself to one sort of object. For the ministry of the sensible faculties is requisite to its operations. And the body must be supported by eating and drinking and rest, which interrupts troublesome thoughts. Besides, the variety of objects and happenings here avert the mind sometimes from what is afflicting. But the separate soul is in no dependence on the body, and after their reunion, there shall be no necessity of food or sleep, or any other animal actions to support it, but it shall be restored to a new capacity for new torments, and preserved in that miserable state by the power of God. There will be nothing then to divert the lost soul from sad reflections upon its misery. There are no intermissions in the sufferings of Hell. (3.) All the tormenting passions will then be let loose at once upon the guilty creature. And if there is no single passion so weak, but heightened, will break the spirit, and render life so miserable, that a man will take sanctuary in the grave to escape—then how miserable is the condition, when the most fierce and united passions war against the soul? This is signified by the "never-dying worm" that gnaws on the tenderest parts, and of quickest sense. Shame, sorrow, despair, fury, hatred and revenge, are some of that brood of vipers that torment the damned! SHAME is a passion of which human nature is very sensible, and this in the highest degree of confusion shall seize on the wicked. Dan 12:2. For all the just causes of shame shall then meet. The inward source of shame is the consciousness of guilt, of turpitude and folly in the actions; and all these are the inseparable adjuncts of sin. The guilty soul by a piercing reflection upon its crimes, has a secret shame of its degeneracy and unworthiness. The shame is increased, when a discovery is made of vile practices that defile and debase a man, expose to contempt and infamy, before people of high quality and eminent virtue, whom we admire and reverence, and whose esteem we value. To be surprised in an unworthy action by such a person, disorders the blood, and transfuses a color into the face, to cover it with a veil of blushing. The more numerous the spectators are, the more the disgrace is aggravated! And if derision is joined with the shame, it causes extreme displeasure. O the universal confusion, the overpowering amazement that will seize on sinners in the great day of discovery, when all their works of darkness, all their base sensualities shall be revealed before God, angels and saints! When all the covers of shame shall are taken off, the excuses and denials, to extenuate or conceal their sins, shall vanish, and their hearts be transparent to the eyes of all! How will they be ashamed of their foul and permanent deformity in the light of that glorious presence? How will they be astonished to appear in all their pollutions before that bright and immense theater? How will they be confounded to stand in all their guilt before that sublime and severe tribunal? How will they endure the upbraidings for all the sins which they have so wickedly committed, and the derision for the punishment they so deservedly suffer? The holy Judge will "laugh at their calamity, and mock when their fear comes. The righteous also shall see, and shall laugh at them;" lo these are the men who made not God their portion, but perishing vanities; who preferred sweet folly before godly wisdom. The devils will reproach them for that scornful advantage they had over them, that as children are seduced for things of luster to part with real treasures, so they were easily persuaded for the trifles of time to exchange eternal happiness. Those black sinners who here never change color for their filthiness, who hardened by custom in sin, are impenetrable to shame, as the brute beasts that are absolutely destitute of reason; nay, who have not only overcome all tenderness, but "glory in their shame"—they shall be abased at the manifestation of their sordid lusts, their vile servilities, and be covered with confusion; and the sense of it shall be revived in their minds forever. To open shame, is joined the greatest inward SORROW. This passion, when violent, penetrates the soul in all its faculties, and fastens it to the afflicting object. When it dwells in the bosom, it gives an easy entrance to whatever nourishes and increases it, and rejects what might assuage and lessen the sense of the evil. The most pleasant things do not then excite desire or joy, but exasperate grief. Like those animals that convert the best nourishment into their own poison; so deep sorrow receives mournful impressions from all things, and turns the sweetest comforts of life into wormwood and gall. The causes of sorrow are either the loss of some valued good, or the sense of some present evil. And the sorrow is more violent, as the cause is great in itself, and in the apprehension and tenderness of the sufferers. Now both of these causes, with all the heavy circumstances that can multiply and aggravate sorrow, meet in Hell the center of misery. The loss of Heavenly bliss is inconceivably great. If Cain, when banished from the society of the saints, where God was publicly worshiped, and by spiritual revelations and visible apparitions, graciously made himself known, cried out in anguish of soul, "My punishment is greater than I can bear; from your face shall I be hid, and I shall be a fugitive upon the earth!" Then how intolerable will the final separation from God’s glorious and joyful presence be? In the clear and transforming vision of his glory, and the intimate and indissoluble union with him by love, consist the perfection and satisfaction of the immortal soul. The felicity resulting from it, is as entire and eternal, as God is great and true, who has so often promised it in Scripture. Now the damned are forever excluded from the glorious presence of God. It is often seen how tenderly and impatiently the human spirit sorrows at the the loss of a dear relation. Jacob for the supposed death of Joseph, was so overcome with grief, that when all his sons and daughters rose up to comfort him, he refused to be comforted, and said, "I will go down mourning to the grave." Indeed this overwhelming sorrow is both a sin and a punishment. It is ordained by the righteous and unchangeable decree of God, that every inordinate affection in man should be his own tormentor. But if the loss of a poor frail creature for a short time is so afflicting, then how insupportable will the sorrow be for the loss of the blessed God forever! Who can fully conceive the extent and degrees of that evil! For an evil rises in proportion to the good of which it deprives us; it must therefore follow, that celestial blessedness being an infinite eternal good, the exclusion from it is proportionably evil. And as the felicity of the saints results from the fruition of God in Heaven, and from comparison with the contrary state; so the misery of the damned arises both from the thoughts of lost happiness, and from the lasting pain that torments them! It may be replied: If this is the utmost evil that is consequent to sin, the threatening of it is likely to deter but few from the pleasing their corrupt appetites; for carnal men have such gross and vitiated affections that are careless of spiritual happiness. "They cannot taste and see how good the Lord is." To this a clear answer may be given: In the eternal state, where the wicked shall be forever without those carnal objects that here deceive and delight them, when deprived of all things that please their voluptuous senses—then their apprehensions will be changed; they shall understand what a happiness it is to enjoy God, and what a misery to be expelled from the celestial paradise. Our Savior tells the Jews, "there shall be weeping and gnashing of teeth, when you shall see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out." Luk 15:28. How will they pine with envy at the sight of that triumphant felicity, of which they shall never be partakers? To see that blessed company entering into the sacred mansions of light, will make the loss of Heaven infinitely more discernible and terrible to the wicked, who shall be cast into "outer darkness," and forever be deprived of communion with God and his saints. "Depart from me!" will be as dreadful a part of the judgment, as "into the eternal fire!" With the loss of the most excellent good, the suffering of the most afflicting painful evil is joined. The sentence is, "depart from Me, you who are cursed into everlasting fire." And if an imaginary sorrow conceived in the mind without a real external cause, as in melancholy people, when gross vapors darken and corrupt the brightness and purity of the spirits that are requisite for its cheerful operations, is often so oppressing, that nature sinks under it; then how insupportable will the sorrow of condemned sinners be, under the impression and sense of God’s almighty and avenging hand, when it shall fully appear how pure and holy he is in his anger for sin, and how just and dreadful he is in punishing sinners! It may be that the indulgent sinner may lessen his fear of Hell, by imagining the the vast number of sufferers will assuage the sense of their misery. But this is a foolish mistake; for the number of sufferers shall be so far from affording any relief, that the misery is aggravated by the company and communication of the miserable. Every one is surrounded with sorrows, and by the sights of woe about him—feels the universal grief. The weeping and wailing, the cries and dolorous expressions of all the damned, increase the torment and vexation of every one. As when the wind conspires with the flame, it is more fierce and spreading. The attendant of sorrow will be fury and rage against themselves, as the true causes of their misery. For God will make such a discovery of his righteous judgment, that not only the saints shall glorify his justice in the condemnation of the wicked—but they shall be so convinced of it, as not to be able to charge their Judge with any defect of mercy, or excess of rigor in his proceedings against them. As the man in the parable of the marriage feast, when taxed for his presumptuous intrusion without a wedding-garment, "How did you get in here?" was speechless; so they will find no plea for their justification and defense, but must receive the eternal doom with silence and confusion. Then conscience shall revive the bitter remembrance of all the methods of divine mercy for their salvation, which were ineffectual by their contempt and obstinacy. All the compassionate calls by his word, with the holy motions of the Spirit, were like the sowing of seed in the stony ground, which took no root, and never came to perfection. All his terrible threatenings were but as thunder to the deaf, or lightning to the blind, that little affects them. The bounty of his providence which was designed "to lead them to repentance," had the same effect as the showers of Heaven upon briars and thorns, which only make them grow the faster. And that a mercy so ready to pardon, did not produce in them a correspondent affection of grateful obedient love; but by the most unworthy provocations they plucked down the vengeance due to obstinate rebels, will so enrage the damned against themselves, that they will be less miserable by the misery they suffer, than by the conviction of their torn minds, that they were the sole causes of it. "What repentings will be kindled within them," for the stupid neglect of "the great salvation" so dearly purchased, and so earnestly offered to them. What a fiery addition to their torment, that when God was so willing to save them—they were so willful to be damned! They will never forgive themselves, that for the short and base pleasures of sin, which if enjoyed a thousand years, cannot recompense the loss of Heaven, nor requite the pains of Hell for an hour—they must be deprived of the one, and suffer the other forever! The sorrow and rage will be increased by despair; for when the wretched sinner sees the evil is peremptory, and no outlet of hope, he abandons himself to the violence of sorrow, and by cruel thoughts wounds the heart more than the fiercest furies in Hell can! This misery which flows from despair, shall be more fully opened under the distinct consideration of the eternity of Hell. Briefly, as the blessed are in Heaven, and Heaven is in them, by those holy and joyful affections that are always exercised in the divine presence; so the damned are in Hell, and Hell is in them by those fierce and miserable passions that continually prey upon them. ======================================================================== CHAPTER 36: 0A.34. CHAPTER II. ======================================================================== Chapter II. The ETERNITY of Misery Makes it Most Intolerable. The justice of God cleared in the eternal punishment of sinners for temporary sins. The wisdom of God requires that the punishment threatened should be powerful to preserve the commands of the law inviolable. There is as inseparable connection between the choice and actions of man here, and their condition forever. The damned are unqualified for any favor. The immense guilt of sin requires a proportion in the punishment. The eternity of their misery makes it above all other considerations intolerable. Our Savior repeats it thrice in the space of a few verses, to terrify those who spare some favorite corruption, "that in Hell their worm never dies, and the fire is never quenched." God will never reverse his sentence, and they shall never change their state. How willingly would carnal men erase the word eternal out of the Scriptures; but to their grief they find eternity joined with both the felicity of Heaven and the torments of Hell. The second death has all the terrible qualities of the first death, but not the ease and end it brings to misery. All the tears of those forlorn wretches in Hell shall never quench one spark of the fire! Where are the delicious fare, the music, the purple, and all the carnal delights of the rich man? they are all changed into a contrary state of misery; and that state is fixed forever! From his vanishing paradise, he descended into an everlasting Hell! In this the vengeance of God is infinitely more heavy than the most terrible execution from men. Human justice and power can inflict but one death (that will be soon dispatched) upon a malefactor worthy to suffer a hundred deaths; if he is condemned to the fire, they cannot make him live and die together, to burn and not be consumed. But God will so far support the damned in their torments, that they shall always have strength to feel, though no strength patiently to endure them. Those extreme torments which would extinguish the present life in a moment, shall be suffered forever. This consideration infinitely aggravates the misery; for the lost soul, racked with the fearful contemplation of what it must suffer forever, feels, as it were at once, all the evils that shall torment it in its whole duration. The perpetuity of the misery is always felt by anticipation. This is as the cruel breaking of the bones upon the wheel, when the soul is tormented by the foresight of misery, that without allays shall continue in the circulation of eternal ages. To make this more sensible, let us consider, that pain makes the mind observant of the passing of the hours. In pleasures, time with a quick and silent motion, insensibly flies away. But in troubles the hours are tedious; in violent pains we reckon the minutes as long. It is observable, how passionately the afflicted psalmist complains, "Will the Lord cast off forever? Will he be favorable no more? Does his promise fail for evermore? Has he forgotten to be gracious? Has he in anger shut up his tender mercies?" Psa 77:7. In what various pathetic forms does he express the same affection? Though he had assurance that the gracious God would not be always severe—yet his anguish forced from him complaints, as if the moment of his trouble were an eternity. But what strains of sorrow are among the damned, who besides the present sense of their misery, have always in their thoughts the vast eternity wherein they must suffer it! When three terrible evils were propounded to David’s choice, pining famine for three years, or bloody war for three months, or devouring pestilence for three days; he chose the shortest, though in itself the heaviest evil. Many sad days must pass under the other judgments, where death by anticipation in such variety of shapes would be presented to the mind, that the lingering expectation of it would afflict more than the sudden stroke; whereas the fury of the pestilence would be soon over. But the damned have not this relief, "but shall be tormented day and night forever and ever!" How earnestly "do they seek for death," but cannot find it? What a favor would they esteem it to be annihilated? For certainly, if when the evils in the present state are so multiplied, that no comfort is left; or so violent that the afflicted person cannot enjoy them, and refresh his sorrowful spirit—then death is chosen rather than life. It cannot be imagined that in the future state, where the misery is extreme, and nothing remains to allay it, that the damned should be in love with the unhappy good of simple existing, and not choose an absolute extinction if it might be. If anyone should be so foolish to think that custom in suffering will render that state more tolerable, he will find a terrible confutation of his vain imagination. Indeed, continuance under light evils may arm the mind with patience to bear them; but in great extremities it makes the evil more ponderous and intolerable. He who is tortured with the stone, or on the rack—the longer the torture continues, the less able he is to sustain it. In short, as the joy of Heaven is infinitely more ravishing, that the blessed are without fear of losing it; so the misery of Hell is proportionably tormenting, that the damned are absolutely destitute of hopes of release. "It is a fearful thing to fall into the hands of the living God," who lives forever, and will punish forever incorrigible sinners! There are some who strongly imagine that it is not consistent with divine justice to inflict an eternal punishment for temporary sins. Therefore they soften the sentence, by interpreting the words of Christ, "these shall go into everlasting punishment," of the annihilation of impenitent sinners; that is, they shall be forever deprived of Heaven, but not suffer torments forever. To this there is a clear answer: 1. The direct "opposition between everlasting punishment, and everlasting life, in the words of Christ—is a convincing argument they are to be understood in the same extent for an absolute eternity. And the words in Scripture are so express, that they admit no mollifying interpretation, "they are tormented day and night, forever and ever!" which necessarily infer, the tormented have life and sense forever. In Scripture it is evident that God has decreed and denounced eternal punishment to obstinate sinners, is sufficient to satisfy all inquiries about the justice of it; for divine justice is the correspondence of God’s will and actions with the perfections of his holy nature. From hence we may infer with invincible evidence, that whatever he pronounces in judgment, and consequently inflicts, is most righteous. The truth is, we may as easily conceive there is no God, as that God is unjust; because absolute rectitude is an inseparable perfection of his nature. Thus the apostle with abhorrence rejects the question, "is God unrighteous who takes vengeance? God forbid; for then how shall God judge the world?" Rom 3:5-6. That were to deny him to be God, who is the Creator, and King, and Judge of the world! It is a full reply to all the pitiful shifts that are made use of to elude the plain meaning of the eternal judgment that will pass upon the wicked, "shall mortal man be more just than God? Shall a man be more pure than his maker?" Job 4:17. The reprobates have now some bold advocates, who plead those things now, which they will not dare to plead for themselves at the last day. The holy judge will then cut off all their excuses, and reduce them to a defenseless silence, before he cuts them off. "God will be justified in his sentence, and righteous when he judges." The righteousness of the proceedings at the last day, in determining the wicked to a state of everlasting torments, has been considered in the Discourse on Judgment, and will farther appear by the following considerations. 1. The wisdom of God requires, that the punishment threatened in his law, as it must be so firmly decreed, that all obstinate rebels shall of necessity undergo it—so it must incomparably exceed all temporal evils, to which men may be exposed for their obedience to the divine commands, otherwise the threatening would not be an effectual restraint from sin; for the nearness of an evil makes a strong impression on the mind, and a present fear makes a person solicitous to avoid the incursion of what is ready to seize on him, without thinking to prevent an evil looked on at a distance. Therefore that the sanction of the divine law may preserve the divine precepts inviolable, that there may be a continual reverence of it, and a fixed resolution in the heart not to transgress—the penalty threatened must be in its own nature so terrible, that the fear of it may conquer the apprehension of all present evils that can be inflicted to constrain us to sin. Therefore our Savior warns his disciples, "Do not fear those who can kill the body" (make that part die that is mortal) "but fear him who after he has killed, has power to cast into Hell; yes, I say unto you, fear him!" Now if the threatening of an everlasting Hell, through infidelity and inconsideration, is not effectual in the minds of men to restrain them from sin; if temporary torments in the next state were only threatened, which are infinitely more easy and tolerable—then carnal sinners would follow the sway of their corrupt appetites, and commit iniquity with greediness. This would seem to reflect upon the wisdom of the lawgiver, as if he were defective in not binding his subjects firmly to their duty, and the ends of government would not be obtained. 2. God, as the sovereign ruler of the world, has established an inseparable connection between the choice and actions of men here—and their future condition forever. The promised reward of obedience is so excellent and eternal, that all the allurements of the world vanish in comparison with it! And there is such an infallible assurance of this reward in the word of God, that all, and only those who sincerely obey his commands, shall enjoy it in the future state; that a serious believer who ponders things, cannot be diverted from his duty by present temptations. Besides, by a chain of consequences sinful pleasures are linked with eternal punishment threatened in the divine law; and he who will enjoy forbidden pleasures, binds himself to suffer all the pains annexed to them. Now when God has, from his excellent goodness and undeserved mercy, assured men of the glory and joys of Heaven that are unspeakable and eternal, upon the gracious terms of the gospel; and, upon their despising it, threatened eternal misery; if men obstinately neglect so great salvation, then how reasonable is it they should receive their own choice? Those who do not seek the kingdom of Heaven, cannot escape Hell—but by eternal consequence it will be their portion. There is no middle state in the next world—but two contrary and eternal states; and the happiness and misery are equally eternal. It is just, that all who neglect eternal life, should suffer eternal damnation; far it is the natural and necessary consequence of their choice. Therefore sinners are charged with extreme madness, "they wrong their own souls, and to love death." Pro 8:26. 3. It will appear how unqualified the damned are for the least favor, if we consider their continual hatred and blasphemies of God. The seeds of this are in wicked obstinate sinners here, who are styled "haters of God;" but in the damned this enmity is direct and explicit, the fever is heightened into a frenzy, the blessed God is the object of their curses and eternal aversion. Our Savior tells us, that in Hell there "is weeping and gnashing of teeth"—extreme sorrow, and extreme fury. Despair and rage are the proper passions of lost souls. For when the guilty sufferers are so weak, that they cannot by patience endure their torments, nor by strength resist the power that inflicts them, and are wicked and stubborn—they are irritated by their misery, and foam out blasphemies against the righteous judge! If their rage could extend to him, and their power were equal to their desires—they would dethrone the holy God! Hatred takes pleasure in revenge, either real or imaginary; and although God is infinitely above the transports of their fury, and all their rancorous imprecations are reflexively pernicious to themselves, like arrows shot against the sun, that fell down upon their heads who shot them; yet they are always venting their malice against the just power that torments them. It is said of the worshipers of the beast, "that they gnawed their tongues for pain, and blasphemed the God of Heaven because of their pains." Rev 16:10-11. The torment and blasphemies of those impenitent idolaters, are a true representation of the state of the damned. From hence it appears they are the proper objects of revenging justice. How can we reasonably conceive, that God, in favor to the reprobates, should cross the established order of creation? For two ranks of beings were made, the material, of perishing principles; the spiritual, of an immortal duration. Will God withdraw his conservative power of the guilty soul in its immortality, and to put an end to its deserved misery, and self-tormenting reflections, annihilate it? If a criminal were justly condemned to a severe punishment, and should contumeliously and fiercely reproach the prince, by whose authority he was condemned—would it be expected there should be a mitigation of the sentence? Is it a thought consistent with the reasonable mind, that the righteous judge of the world will reverse or mitigate the sentence against the damned, who blaspheme his majesty and justice? If they were as omnipotent to effect, as they are malicious to desire, they would destroy God in a moment. It is true that the divine threatening does not bind God to a rigorous execution of it upon sinners; for he has declared, if "sinners will turn from their evil ways, he will repent of the evil he purposed to do unto them." Jer 26:3. But when threatenings are part of the laws whereby men are governed, it is congruous to the wisdom and justice of the lawgiver to execute them in their full force upon the obstinate offenders; still considering the inflicting of them is so far from working any sincere change in those rebels, that thereby they become more fierce and obdurate. Lastly, The immense guilt that adheres to sin, requires a proportion in the punishment. It is a rule in all courts of judicature, that the degree of an offence and its attending punishment, arise according to the degree of dignity of the person offended. Now the majesty of God is truly infinite, against whom sin is committed; and consequently the guilt of sin exceeds our boundless thoughts. This is the reason of the sentence, "cursed is every one that continues not in all things which are written in the book of the law to do them." The curse threatened, includes the first and the second death. What a dishonor is it to the "God of glory," that proud and sinful dust should fly in his face, and defy his authority? What a provocation, that the reasonable creature, that is naturally and necessarily a subject—should despise the divine law and lawgiver? Though carnal minds alleviate the guilt of sin—yet weighed "in the scales of the sanctuary," it is found so heavy, that no punishment inflicted on sinners exceeds, either in the degrees or duration, the desert of sin. God’s justice is not satisfied in merely depriving them of Heaven, but He inflicts the most heavy punishment upon sense and conscience of the damned. For as the soul and body in their state of union in this life were both guilty, the one as the guide, the other as the instrument of sin; so it is equal, when reunited, they should feel the penal effects of it. Sinners shall then be tormented wherein they were most delighted; they shall be tormented with those objects that will cause the most dolorous perceptions in their sensitive faculties. The "lake of fire and brimstone, the blackness of darkness forever," are words of a terrible signification. But no words can fully express the terrible ingredients of their misery! The punishment will be in proportion to the glory of God’s majesty which is provoked, and the extent of his power. As the soul was the principal, and the body but an accessary in the works of sin—so its capacious faculties shall be far more tormented than the limited faculties of the outward senses. The fiery attributes of God shall be transmitted through the conscience, and concentered upon damned spirits; the fire outside them, is not so tormenting as the fire within them. How will the tormenting passions be inflamed! What rancor, rebellion, and rage against the just God who sentenced them to Hell! What impatience and indignation against themselves for their willful sins, the just cause of it! How will they curse their creation, and wish their utter extinction, as the final remedy of their misery! But all their ardent wishes are in vain; for the guilt of sin will never be expiated, nor God so far reconciled as to annihilate them. As long as there is justice in Heaven, or fire in Hell; as long as God and eternity shall continue—they must suffer those torments, which the strength and patience of an angel could not bear one moment! ======================================================================== CHAPTER 37: 1.01 THE GREAT DUTY OF RESIGNATION ======================================================================== The Great Duty of Resignation Mat 26:39 - ’And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.’ CONTENTS: Preface. Explanation of the duty of resignation. Arguments to convince us of this duty of resignation. 1. God’s supreme right over us. 2. His righteousness in all His ways. 3. His uncontrollable power. 4. His paternal love in sending afflictions. It is proved from: (1.) His gracious design in sending them. (2.) His effectual support under them. (3.) The happy issue out of them. 5. His infinite wisdom orders all things for the best. Motives to persuade us of this duty of resignation. 1. The example of Christ in his suffereings. 2. The examples of the suffering saints in all ages. 3. All creatures obey the will of their Creator. 4. It is our most glorious perfection, to have our wills united to the divine will. 5. It is our felicity quietly to resign our wills to the will of God. Directions how to perform this duty of resignation. 1. Faith in the divine providence and promises will compose the soul. 2. Let God be the supreme object of our affections. 3. Let us moderate our valuation of things below. 4. A prudent forecast of future evils will arm us with patience to sustain them. 5. Serious reflections upon our guilt and desert will suppress impatience. 6. Reflect upon blessings as well as evils. 7. Pray frequently and fervently for this disposition. ======================================================================== CHAPTER 38: 1.02 PREFACE ======================================================================== PREFACE The first man by rebellion against his Maker, lost his innocence and felicity, and conveyed a sad inheritance of sin and misery to his universal progeny : ever since it has been esteemed a principal part of wisdom to prepare the minds of men to encounter with innumerable evils that surround them, and to preserve a well-ordered contented state of soul, when actually under the greatest afflictions. All the famous sophists of the world, the most celebrated professors of patience, could not attain to this skill. Their consolatary discourses composed with wit and eloquence, are like artificial fruits of wax, that seem to surpass the productions of nature, but can only please the sight, and afford no real refreshment to the taste. Or, like rings of steel that are joined by the attractive virtue of the loadstone, that make a chain fair to the eye, but of no strength and use. It was inexcusable ignorance, their not resolving temporal evils to their proper original, the righteous providence of God. They erected a blind and foolish power under the title of fortune, to preside in this sphere of mutability: they always boast of their playing a prize with fortune, and triumph over a phantom of their own fiction. This conceit was both impious and uncomfortable; impious, to take the sceptre of government from God’s hand, and attribute the foolish pleasure of fortune, what is ordered by his providence; and uncomfortable, for they fancied their deity to be blind, without discerning between the worthy and unworthy, and inexorable to the complaints of the injured, and the prayers of the miserable. The common topics from whence they hardened themselves are, that none are exempted in this open state, from afflicting accidents, the common tribute of mankind: that it is in vain to struggle with what is irresistible: that death is the balm and close of all evils. And the best of their moral arguments for patience under sufferings, such as the dignity of the reasonable soul; and that nothing inferior to it should have power, or is worthy to put it into confusion; that virtue is the noblest perfection, and is increased by the most difficult exercise; that it is best to yield up ourselves to the divine disposal. These arguments are with infinite more advantage propounded in the sacred scriptures : and for christians to attend to the instructions of natural reason, and neglect the divine revelations of the gospel, is a folly like that of the silly Indians of Mexico, who having plenty of wax, the natural work of the bees, yet made use of firebrands to light them in the night, that afforded a little light mixed with a great deal of smoke. Briefly, they had but wavering conjectures of the future state, and the recompences thereof; from whence are derived the most powerful motives of active and passive obedience to the commanding and disposing will of God: but in the scripture are laid down in the clearest manner, and with infallible assurance, such principles as are effectual to compose the mind to patient suffering, and to meet with valiant resolution all the terrible contrarieties in the way to heaven. It declares, that sin opened an entrance unto all the current adversities in the world, which are the evident signs of God’s displeasure against it. In anguish we are apt to dispute with providence, and an imagination of innocence kindles discontent: of this impatience, some even of the best moral heathens were guilty; Titus and Germanicus charged the gods with their untimely, and, in their apprehension, undeserved deaths; but the due sense of sin will humble and quiet the mind under sufferings; it directs us to consecrate our sorrows, to turn the flowing stream into the channel of repentance. And thus the passion of grief, which, if terminated on external troubles, is barren and unprofitable, it can neither retrieve our lost comforts, nor remove any oppressing evil; if it be employed for our offences, prepares us for divine mercy, and is infinitely beneficial to us. And thus by curing the cause of afflictions, our guilt that deserves them, we take away the malignity and poison of them. The word of God assures us, that all the perturbations and discords in the passages of our lives are ordered by his wisdom and will, so that without extinguishing the two eyes of reason and faith, we must acknowledge his providence, and observe his design in all, which is either to excite us when guilty of a careless neglect, or performance of our duty; or to reclaim us from our excursions and deviations from the narrow way that leads to life. Indeed there is nothing more common nor more fatal, than for afflicted persons to seek by carnal diversions and contemptible comforts, to overcome their melancholy, and the sense of divine judgments; and hereby they add new guilt, and provoke new displeasures. This presages and accelerates final ruin; for such whom afflictions do not reform, are left as incorrigible. But above all encouragements, the gospel sets before us the sufferings of our Redeemer, and directs all his disciples in sincerity to accustom themselves to the contemplation and expectation of troubles on earth: it tells them it is a branch of their religion, to suffer with him that they may reign with him. And what is more reasonable, than if our Saviour endured superlative sufferings to purchase eternal glory for us, that we should with the same mind bear lighter afflictions to prepare us for it? If this principle be alive and active in our breasts, that our present afflictions shall determine in our future happiness, when time shall cease and eternity succeed; this will encourage us to serve God with our best affections when our days are overcast with sorrow, as in a bright prosperity: this will secure our passage through a stormy tempestuous world, as if it were a truly pacific sea, knowing that divine providence always guides us to the port of eternal tranquillity. This is the substance of what is amplified in the following treatise. And whilst there are miseries in the world, no discourses are more seasonable and useful than those that lighten our oppressing sorrows, and that enable us with uniformity and constancy in all the changes of this mortal life, to pursue our eminent end. The Holy Spirit, the great comforter, apply these truths to the hearts of the afflicted. WILLIAM BATES. ======================================================================== CHAPTER 39: 1.03 ARGUMENTS TO CONVINVE US ======================================================================== Arguments to convince us of this duty of Resignation. I shall now propound the arguments that will clearly convince us of this duty of resignation; some of which are powerful to silence all rebellious arguings, and suppress all the transports of the passions; others to raise the drooping spirits, and incline the heart to a calm yielding, and complete subjection to the divine will. I. The first argument ariseth - from God’s original supreme right in our persons, and all things we enjoy. He is the fountain of being, and produced us out of the depth of our native nothing, and made us little lower than the angels. He is the author of all our good, the just and true proprietor of all his benefits. From hence results his sovereignty and dominion over us, which is declared in his law, and the dispensations of his providence. His law is the rule of our lives and actions, his governing providence the rule of our sufferings and passions. There is indispensably due, a free and full obedience to his commands, and an entire universal resignation to the orders of his providence. The enjoyment of all our blessings is from his pure goodness, and rich bounty, which requires our humble and affectionate thankfulness; and his resumption of them should be entertained with a holy and patient submission. He gives them freely, and may recall them at his pleasure. In whatsoever instance his will is declared, we must with humility and meekness submit; for he hath an equal empire in disposing all things that are equally his own, and we are bound by an equal obedience to acknowledge his dominion. When Eli received the terrible message of the ruin of his family; the final excision of it from the dignity of the priesthood, he patiently submits: ’It is the Lord, let him do what seemeth him good.’ The mere desire of exemption from his overruling will, is a heinous sin; and a stubborn uncompliance with it in the issues of things, is direct rebellion, mixed with ingratitude, obstructive to our present peace, and future happiness. If the afflicted would for a while suspend their tears and sighs, and with free reason consider, that what relation soever they had in their dearest loss, whether of a father, a son, of a husband or wife, or any other amiable and passionate terms, yet God hath a nearer right and juster claim in those persons, being his by his best titles of creation and redemption, it would silence murmurings and impatience, and stop the scope of inordinate sorrow. Our property in them was derived from his favour, and our possession was depending on his will, for his right in all his creatures is unalienable. This consideration was the foundation of Job’s patience; when he was stripped of all his outward comforts, how composed was he in his mind! how considerate in his words! he reflects upon his native poverty, ’Naked came I into the world, and naked shall I return thither :’ and adores God’s dominion, ’The Lord hath given, and the Lord hath taken, blessed be his name.’ Add farther, that which by immediate connexion follows, the consideration of the glorious majesty of God, and our natural meanness and unworthiness. The distance and disproportion is so vast between him and us, that we are not able to conceive the full and just idea of his excellent greatness: we are fain to assist our minds in the thoughts of God by sensible representations; and to express our conceptions by borrowed terms; his immensity by the ocean; his eternity by the returning of a circle into itself; his power, by thunder; his majesty by the sun in its meridian splendors. As the flying fishes, (shoals of which are met in sailing to the Indies,) can fly no longer than their wings remain moist; when those membranes are dry, they cannot move, and are forced to dip themselves again in the sea, that by softening them, they may renew their flight: thus when we ascend in our minds to God, we form no conceptions but what take their rise from sensible things, which infinitely fall short of his perfections. Who can fully understand the transcendent excellencies of his nature? Who can describe what is ineffable, and most worthy to be adored with silent admiration and ecstacy of mind? ~ ’He dwells in that light which is inaccessible ;’ the angels, the most comprehensive spirits, ’veil their faces in the presence of his glory.’ He is his own original, but without beginning: alone, but not solitary; one ever blessed God, yet communicates his entire Deity to the Son and Spirit; he is not divided in number, nor confused in unity. He is not compelled by necessity, nor changed by Liberty, nor measured by time: if we ascend to the first fountains of all ages, then his infinite understanding comprehended in one clear view, the whole compass, extent and duration of all things. His powerful word made the visible and invisible world, and upholds them. That which was spoken with flattery, of a Roman emperor, by Seneca, (who as much degenerated from the dignity of a Stoical philosopher, in licking Nero, as in biting Alexander) is absolutely true of the sovereign Lord of the world: his providence is the band that unites the parts of the universal commonwealth, the vital spirit and virtue that sustains all: without his eye and hand, his dispositive wisdom and power, the whole frame would disband and fall into confusion and ruin. He is seated upon the throne of the universe. ’Thousand thousands of glorious spirits minister unto him, and ten thousand times ten thousand stand before him,’ in the quality and humility of his servants, ready to execute his commands. He is the Judge of the living and the dead, that disposeth of heaven and hell for ever. And what is man ? a little breathing dust. He is infinitely above us, and so strangely condescends, in having a tender care of us, that the psalmist was swallowed up in ecstacy and amazement at the thoughts of it: ’Lord, what is man that thou art mindful of him? or the son of man that thou regardest him?’ Nay, we are beneath his anger, as a worm is not worthy of the indignation of an angel. Now the more we magnify God, and exalt his authority in our judgments, the more our wills are prepared to yield to him : ’His excellency will make us afraid to oppose his providence.’ When the Son of God appeared to Saul in his glory, and commanded in person, he presently lets fall his arms of defiance, and says, ’Lord, what wilt thou have me to do?’ His resignation was absolute; nothing was so hard to do, nothing so formidable to suffer; but he was ready to accomplish and endure in obedience to Christ. The more we debase and vilify ourselves, the more easy it will be to bear what God inflicts; humility disposeth to submission. Our passions are not excited at the breaking of an ordinary glass; but if a vessel of crystal be broken, it moves us: the lower esteem we have of ourselves, the less we shall be transported for any breach that is made upon us. We read in the history of Job, many heavy complaints uttered by him of his sufferings, all the sad figures of passionate eloquence made use of to represent them, and the fruitless essays of his friends, that did rather exasperate than appease his spirit: and it is very observable, that when the Lord interposed himself to justify the ways of his providence, he did not charge upon him the guilt of his sins that deserved the severest judgments, but appears in his glory, and reminds him of his original nothing. ’Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.’ He opens to him some of the excellencies of the Deity in the works of creation and providence, and the present effect was, Job adored with humble reverence the divine majesty, and acknowledged his own unworthiness: ’Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth; now mine eyes see thee, I abhor myself, and repent in dust and ashes.’ The thickest smoke by ascending, dissipates and vanishes. If the troubled soul did ascend to heaven, and consider that even the worst evils are either from the operation or permission of the divine providence, the cloudy disturbing thoughts and passions would be presently scattered. David had a blessed experiment of this in his distress: ’I was dumb, and opened not my mouth, because thou didst it.’ Psa 39:8. Such an awful apprehension he had of God, as transcendently superior to him, and unaccountable for his proceedings. When any impatient thoughts arise, we should presently chain them up, for there are folly and fury in them: what am I, that my sullen spirit should dispute against the orders of heaven? that my passions should resist the will of the highest Lord? that my desires should depose him from his throne? For thus by implication and consequence they do, who are vexed at his providence. A holy soul will tremble at the thoughts of it. Methinks God speaks to the afflicted and disturbed soul, in the words of the psalm, ’Be still, and know that I am God.’ The actual consideration of his supremacy will be powerful to lay the growing storm of passions. Impatience ariseth from the ignorance of God and ourselves. II. The righteousness of God in all his ways, if duly considered, will compose the afflicted spirit to quiet and humble submission. He is never injurious to us when he deprives us of our sweetest and most precious comforts, because we have incurred the forfeiture of all. He is not cruel in laying the heaviest punishments upon us, for we deserve them. If we were free from actual sins, yet our depraved nature, so repugnant to the pure law of God, involves us under an obligation to punishment. If we had not been attainted with the guilt of original sin, yet the sins committed in the course of our lives, make us deeply obnoxious to divine justice: how much more the concurrent guilt of original and actual sins? The acts of,sin are transient and pass away; but the guilt and stain of sin, and the conscience of sin remain, and no less than eternal punishment is commensurate to the obliquity. From hence there is the clearest reason to justify God in all his proceedings. ’Righteousness establishes his throne.’ The prophet saith ’thy righteousness is like the great mountains, thy judgments are a great deep.’ Psa 36:6. The special ends of God in severe dispensatious, are sometimes indiscernible, but never unjust ; his righteousness is obvious to every eye. The actual consideration of this is powerful to silence the uproar of the passions, and to make us lie humbly at his feet under the sorest chastisements. ’I will bear the indignation of the Lord’ (without murmuring, saith the afflicted church) ’because I have sinned against him.’ Mic 7:9. As disobedience in our inclinations and actions, is a tacit reflection upon the equity of his law, as if the restraints of it were unreasonable; so impatience and fretful discontent is upon the equity of his providence, as if the afflicting dispensations of it were not due to us: and the sense of our sinfulness, and God’s righteousness, is an excellent preventive of it. If thou art in great afflictions, and feelest any tumultuous thoughts, any rebellious risings within thee, consider thou art a sinner, guilty of ten thousand provocations, and darest thou appear before his enlightened and terrible tribunal, and challenge him for any unrighteous proceedings? ’Wherefore doth a living man complain, a man for the punishment of his sins ?’ Lam 3:39. Surely it is meet to be said unto God, I will not offend any more. That which I know not, teach thou me; and if I have done iniquity, I will do no more. Job 34:31-32. Besides, all the punishments of men here, are with merciful allays, not in just proportion to their guilt. The church in its calamitous state, described in the most doleful lamentations of Jeremiah, when the greatest number of the Jews perished by the sword, or famine that attended the war, their city and temple were laid in ruins, and the unhappy people that escaped the fury of the Chaldeans, were the captives and triumphs of their enemies; yet in that unparalleled affliction she acknowledges, ’it is the Lord’s mercies that we are not’ utterly and totally ’consumed’ Lam 3:22.; and lays her mouth in the dust, a posture of the lowest abasement. And holy Ezra reflecting upon that dreadful calamity, acknowledgeth their punishment was beneath their desert, as their deliverance was above their expectation: ’and for all that is come upon us for our evil deeds and great trespasses, seeing thou hast punished us less than our iniquities deserve, and given us such a deliverance as this.’ Ezr 9:13. Our deserts are less than the least of God’s mercies, and our offences greater than the greatest of his judgments. This should make us not only patiently submit, ’but humbly accept the punishment of our iniquity, as far less than what is deserved.’ Lev 26:41. If the sentence of death against a malefactor be exchanged for banishment, or banishment be remitted for a short confinement, is there not incomparably more cause to be thankful for what is pardoned, than to complain for what is suffered? What ingratitude is it to be impatient and murmuring for these ’light afflictions that are but for a moment,’ when we deserve an eternal and insupportable weight of misery in hell? It is infinitely more becoming us and safe, to argue against our irregular passions, than to tax his righteous dispensations. III. His power is immense and uncontrollable, and it is a vain attempt to contend with him, as if the eternal order of his decrees could be altered or broken. The contest between God and the sinner, is, whose will shall stand. It is his glorious work to depress the proud, and subdue the stubborn refractory spirits. The punishment of the first pride in the angels, is an eternal and terrible example of his powerful justice; and how intolerable a crime it is, that heaven could not bear, but presently opened, and the guilty fell into the bottomless pit. Now pride is a seminal evil, and lies at the root of stubbornness and impatience under judgments. Proud dust is apt to fly in God’s face upon every motion of the afflicting passions. And by the resistance of self-will he is provoked to more severity. ’Woe be to him that strives with his Maker.’ Isa 45:9. This is to be like a restive horse or mule, without understanding, that flings and foams ,when the burthen is laid upon him, but gets nothing but blows, without the removal of the burthen. It is our duty and interest to observe the blessed apostle’s direction, ’humble yourselves under the mighty hand of God, and he shall exalt you.’ 1Pe 5:6. There is a passive humbling by his irresistible providence, and an active voluntary humbling, which implies a subjection to his law, and a submission to his providence: this is infinitely pleasing to him, it is the right disposition that prepares us for mercy, and is the certain way of exaltation; for then God obtains his end. The humble prostrating ourselves at his feet to receive his correction, causes his bowels to relent, and stops his hand: the seeming humiliation of Ahab procured a respite of those fearful judgments denounced against his house. It is said of the generosity of the lion, that he spares his prostrate adversary. In short, our salvation depends upon our humble demeanour under afflictive dispensations. ’We have had fathers of our flesh which corrected us, and we gave them reverence; shall we not much more be in subjection to the father of spirits, and live ?’ Heb 12:9. Unsubmission induces a deadly guilt upon the rebellious. IV. His paternal love in sending afflictions, is a sufficient argument to win our compliance with his will. The blessed apostle applying lenitives to the afflicted, propounds two divine truths, that if seriously thought of, and steadfastly believed, are powerful to mitigate the acerbity of all sufferings, and support the spirit in the greatest agony. The first is, ’God scourgeth every son whom he receiveth :’ Heb 12:6. and the other that is joined with it is, ’Whom the Lord loves, he chasteneth.’ The rule is general: (1.) All his sons are under the discipline of the rod; and who would be so unhappy as to be exempted from that number, for all the prosperity of the world? Afflictions, sanctified, are the conspicuous seal of their adoption and title to heaven: and who would forfeit the honour of that adoption, and lose the benefit annexed to it, the eternal inheritance, rather than patiently bear his fatherly chastisements? Others that enjoy a perpetual spring of pleasure here, are declared bastards, and not sons: they are indeed within the compass of his universal providence, but not of that peculiar care that belongs to his sacred and select progeny. His corrections are an argument of his authority as our father, and an assurance that we are his children: this should induce us not only with submissive temper of soul, but with thankfulness to receive the sharpest correction from the hands of our heavenly Father. This was the reason of our Saviour’s meek yielding himself to the violence and. cruelty of his enemies. ’The cup which my father hath given me, shall I not drink it ?’ (2.) Chastisement is the effect of his paternal love: he is the father of our spirits, and that divine relation carries with it a special love to the spirits of men, and in that degree of eminence, as to secure and advance their happiness, though to the destruction of the flesh. The soul is of incomparably more worth than the body, as the bright orient pearl than the mean shell that contains it: this God most highly values; for this he gave so great a price, and on it draws his image. If temporal prosperity were for our best advantage, how willingly would God bestow it on us? ’He that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things ?’ Rom 8:32. Which words, among all that the Holy Ghost hath dictated to the interpreters of God’s heart to his people, are most expressive of his love and bounty, and most for their comfort. He that gives grace and glory,the most real testimonies of his love, certainly withholds no good thing from them. I shall produce one convincing instance of this. The apostle Paul, who by an incomparable privilege was rapt up to the celestial paradise, and heard ineffable things, yet was tormented by the angel of satan, and his earnest repeated prayer for deliverance not presently granted. Did not God love that blessed apostle, whose internal love to Christ almost equalled the seraphims, those pure everlasting flames, and was expressed in the invariable tenor of his life, by such miraculous actions and sufferings for the propagating and defence of the faith of Christ, and the glory of his name? ’If we love him because he first loved us,’ as the apostle John testifies; certainly he that returned such a superlative affection to Christ, received the greatest love from him. Now if Christ did love Paul, why did he not upon his earnest repeated prayer, deliver him from his wounding trouble, whatsoever it was? That permission was a demonstration of the love of Christ to him, as it is acknowledged by himself; ’lest I should be exalted above measure through the abundance of revelation, there was given to me a thorn in the flesh, and the messenger of Satan to buffet me.’ 2Co 13:7. That the auctions of the saints proceed from God’s love, will be evident, by considering, First. His gracious design in sending them. Secondly. His compassionate providence over them, and his assisting power afforded to his people in their troubles. Thirdly. The happy issue of them. First; His gracious design in sending them. ’God doth not afflict willingly, but if need be; not for his own pleasure, but for our profit, that we may be partakers of his holiness. Heb 12:10. The expression is high and emphatical, ’his holiness,’ the brightest glory of his nature, the divinest gift of his love. The two principal parts of holiness, are ceasing from doing evil, and learning to do well. And afflictions are ordained and sent as profitable for both these effects. For the prevention or cure of sin, which is an evil incomparably worse in its nature, and terrible consequents in this and the next world, than all the mere afflicting temporal evils. Sin defiles and debaseth the soul, which is the proper excellency of man, and separates from God our supreme good. ’Your sins have separated between you and your God, and have hid his face from you.’ Isa 59:2. All afflictions that can befall us here in our persons or concernments, the most disgraceful accidents, the most reproachful contumelious slanders, the most loathsome contagious diseases, that cause our dearest friends to withdraw from us, yet cannot deprive us of union with God by faith and love, nor of the fruition of his propitious presence. Lazarus when covered with ulcers, was kissed with the kisses of his mouth: but sin hath this pernicious effect, it separates from his gracious presence here, and, if continued in without repentance, will exclude, from his glorious presence for ever. Now afflictions are medicinal applications for the cure of sin, the disease and death of the soul, and therefore infinitely worse than the sharpest remedies. The beginnings and progress of conversion to God, are by sanctified afflictions. Indeed, considering our folly, and perverse abuse of his blessings, they are the most congruous means for our recovery. The light of God’s law doth not so powerfully convince us of the evil of sin, till felt in the effects of it. ’Thy 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, and that my fear is not in thee, saith the Lord of hosts.’ Jer 2:19. The instructions of the rod are more sensible than of the word; as the feeling of a tormenting disease produceth another kind of understanding of it, than the reading of its nature in books of physic; and they make us more attentive to God’s call, and leave a deeper impression on us. It is Elihu his observation, ’if sinners be bound in fetters, and held in cords, then he shows them their works, and their transgressions, that they have exceeded.’ Job 36:8-9. Affliction clarifies their sight, makes sin to be as heinous in the view of conscience, as in its own foul nature. It follows, ’he openeth also the ear to discipline, and commandeth that they return from their iniquity.’ Ver. 10. Gentle methods were lost upon them, but by judgments he effectually commands, they relent and return to their duty. And after conversion, we need their discipline, to make us more circumspect and obedient. The Psalmist declares, ’it is good for me that I have been afflicted :’ Psa 119:1-176. for before he was afflicted he went astray: he was reduced from the error of his ways by his troubles: and it was his experimental observation, ’I know in faithfulness’ (from the constancy of love) ’thou hast afflicted me.’ Nothing so cools our zeal to eternal things, as the love of the world. Vital heat declines and languishes, as the feverish heat is inflamed; and till we feel the vexations, we are allured by the vanities of the world: therefore God is pleased by such bitter means to make us more holy and heavenly. Sometimes he removes with jealousy those objects to which our hearts are so entirely engaged, that the enjoyment of them intercepts the ascending of our affections to himself. Besides, he will not suffer us to perish in prosperity. ’We are chastened of the Lord for our amendment, that we may not be condemned with the unreformed world.’ 1Co 11:1-34. And is not this an infallible testimony of his love? David said, ’let the righteous smite me, and it shall be a kindness; let him reprove me, and it shall be an excellent oil.’ Psa 141:5. If he valued the reprehensions that were not contumelious and injurious, not to upbraid but reform him, as a favour and dear obligation, how much more should we the corrections of our heavenly Father? And it will be a greater incitement to an humble and grateful acceptance of this discipline, if we consider what a severe neglect it is, when God suffers the wicked to lead a voluptuous life without disturbance: they are encircled with riches and honours, softened with pleasures, charmed with enticing objects, and thus become hardened in sin; they are riotous and luxurious, and give the reins to their corrupt unruly appetites without control; the slaves of sense, led, only by principles of pleasure, and hereby are inexcusable, and made ripe for perdition, and reserved for final vengeance. Others, though not guilty of scandalous enormities, yet are by continual prosperity settled upon their lees, careless and secure, ’neglect the great salvation’ and say in their hearts, ’it is good to be here;’ and their damnation is as certain, though not so visible, as of those who commit gross and open wickedness. Sad preterition! In the midst of pleasures they are truly miserable. They have just reason to be abandoned to sorrow, being forsaken of the love of God. The bramble is not cut, when the vine is pruned till it bleeds, in order to its fruitfulness: this letting them alone, to take their fill of pleasures is a heavy presage at final ruin. When the patient is desperate, the physician lays no restraint upon the diseased appetite, but permits him to take what he craves. Heb 4:14. Besides, the intention of God is by affliction to exercise and illustrate their graces. The most excellent christian virtues would be comparatively of little use, without hard trials. Unfeigned faith in the truth and power of God to accomplish his promises, sincere love to him, humble self-denial, persevering patience then appear in their radiancy and vigour. What a blessed advantage is it, by the loss of temporal comforts to increase in the graces of the spirit? They are the truest riches, the fullest joy, and the highest honour of a christian. The apostle Peter declares, ’the trial of our faith is much more precious than of gold that perisheth;’ 1Pe 1:7. It is refined and resplendent by the fire of affliction, and ’will be found unto praise, and honour, and glory, at the appearing of Christ.’ It is the advice of the apostle James, ’Count it all joy when ye fall into divers temptations. Knowing this, that the trial of your faith worketh patience.’ Jas 1:2-3. Though afflictions simply considered, may be very grievous, yet if we advisedly weigh, and rightly compare things, even when our sorrowful passions are moved, our judgments will esteem them matter of joy, not only in expectation of future happiness, but as divine grace is thereby drawn forth in the most noble operations. In short, the ultimate design of God in afflicting his people, is thereby to bring them to heaven. Affliction mortifies the lusts of the flesh, purifies the spirit, ’and makes us fit for the inheritance of the saints in light.’ By persevering patience in sufferings, they are approved of God, and obtain a right and title to the kingdom of glory. For according to the tenor of the covenant of grace, heaven shall be conferred as a reward to those that overcome. Rev 22:1-21. If there be no enemy, there will be no fight; and if no fight, no victory; if no victory; no triumph; only those who conquer are crowned. The beloved disciple, with his brother, though allied to our Saviour by consanguinity, who escpected by epecial favour to be glorified without a preparatory trial, yet he tells them, ’without drinking of his cup, they could not have a share in his kingdom:’ and this should reconcile our spirits ’to all our troubles; for the apostle declares, who was a competent judge, having been throughly acquainted with griefs, and had a prospect into the glorious kingdom; ’I reckon that the sufferings of this present life are not worthy to be compared to the glory that shall be revealed in us.’ Rom 8:1-39. Secondly. God’s love is discovered in his compassionate providence over them, and assisting power afforded to them in their afflictions: he speaks to the afflicted and disconsolate, ’my son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him :’ Heb 12:5. to sweeten by that tender expression, the rigour of his discipline; to signify his dear sympathy with their anguish and sufferings. Heavenly consolation ! God himself bears a share in their sorrows, ’is afflicted in their afflictions :’ and the effect of this love is, that he always tempers and moderates their trials to their strength; or increases their strength in proportion to the trial. His corrections are deliberate dispensations, that proceed from judgment, not from fury, which the prophet earnestly deprecates. Jer 8:1-22. His rods are bound up with mercy, his faithfulness joins with his affection, in moderating their sufferings. It is one clause of the covenant of grace, made with Christ, typified by David, ’if his children break my statutes, and keep not my commandments, then will I visit their transgression with a rod,’ to amend not to destroy them; ’but my loving kindness I will not take away from them, nor suffer my faithfulness to fail.’ Psa 89:31-33. The apostle assures believers, ’that God is faithful, who will not suffer them to be tempted above what they are able, but will with the temptation make a way to escape, that they may be able to bear it.’ 1Co 10:13. Our Redeemer in his agony was relieved by heavenly succour, the presence of an angel with a message of comfort. St. Paul found it verified by his own experience, ’that as the sufferings of Christ abounded in him, so his consolations abounded by Christ,’ 2Co 1:5.; 2Co 12:9. and the divine power was accomplished, illustriously appeared in supporting his weakness. How many have enjoyed comforts of a more precious nature, and more abundant, in want of supplies from the world, than in the possession of them ? When there is a total eclipse below, the blessed Comforter descends with light, and fills the soul with joy in believing. The historian tells us of a clear vein of water that springs from Mongibel, (that great furnace, that always sends forth smoke or flames,) yet is so cool, as if it distilled from a snowy mountain: thus the saints in the fiery trial have been often refreshed with divine comforts; and such humble submissions, and gracious thanksgivings have proceeded from their lips, as have been very comfortable to those about them. Thirdly. The issue out of all, is the most sensible declaration of God’s love to them. The continuanee is limited by his tender love, till they are prepared for mercy. The prosperity of the wicked is wine in the beginning, and lees at the bottom; but the worst and afflicted state of the saints is first, and will at length certainly end in felicity. In the tragedy of Job, the devil was the author, Chaldeans and Sabeans were the actors, ’but the end was from the Lord.’ We are instructed by the apostle, ’that although no chastisement for the present seems to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby.’ Heb 12:11. It is an allusion to the rewards in the olympic games, when the persons that overcame in those exercises; were crowned with wreaths of olive leaves, the emblem of peace. Thus christians, who with unfainting perseverance in their duty suffer affliction, shall be rewarded with holiness in conjunction with peace. This peaceable fruit of righteousness is not the natural product of affliction: grapes do not spring from thorns, nor figs from thistles; neither can it be so properly ascribed to the afflicted person, as to the powerful virtue, and special grace of the Holy Spirit, who sanctifies afflictions, and makes them profitable for effecting God’s intention by them. And when the afflicted person becomes more humble, more holy, more weaned from the world, more resigned to the will of God, this ’fruit unto holiness’ will compensate all their pains and sorrows. And in conjunction with holiness, there is a divine peace, a joyful calm and quietness of conscience, the sense of God’s favour; his answers of peace are usually a reward, according to the operations of grace: his comforts are dispensed as encouragements to obedience. Besides, when the sinful corruptions are purged out, which caused perpetual disturbance, and our affections and actions are correspondent to the divine law, there is that clearness and serenity of mind, that rest and ease in the soul, arising from its just and due subordination unto God which the disobedient, in all their seeming prosperity, never enjoy. ’There is no peace, saith my God, to the wicked.’ These beginnings of happiness are obtained here, but the perfection of it is in the next life. ’Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of righteousness, which God hath promised to them that love him.’ Jas 1:12. The richness and value of the ’crown of life’ is so great, that God, the most wise and just esteemer of things, gave the precious blood of his Son to purchase it for us. It is a felicity so transcendent in its quality, and stable in its duration, that the blessed God cannot give us a greater; for what greater good is conceivable than himself? And what more stable enjoyment of it than eternity? The hope of this makes a christian blessed in the midst of the greatest miseries. ’Our light afflictions that are but for a moment, work for us a far more exceeding and eternal weight of glory.’ 2Co 4:1-18. V. The infinite wisdom of God orders all things in the best manner for his own glory, and the final good of his people. If he governed by absolute empire, none in heaven or earth might say unto him, What dost thou? But there is an inseparable connexion between his wisdom and his will; he is ’the King eternal,’ and ’the only wise God,’ 1Ti 1:1-20. as the apostle joins those divine titles. In this the excellence of the divine liberty shines, that it is always regulated by infinite wisdom ’he works all things according to the counsel of his will :’ Eph 1:11. This is spoken according to human conceptions, but must be understood in a sense becoming the perfections of God : for counsel cannot properly be attributed to God, whose understanding is infinite, and in one view comprehends all things; but as those things are most complete that are the product of our deliberate reasonings and deep contrivance; ’so his work is perfect, for all his ways are judgment.’ Deu 32:4. Whenever we are dissatisfied or displeased with his proceedings, it is from the error of our minds, and the viciousness of our affections; we presume to correct his providence, as if he were defective in regulating the affairs of this lower world; but ’he is wonderful in counsel, and excellent in working.’ Isa 28:29. In the creation this regular and beautiful world was formed out of darkness and confusion: and his providence, that is now mysterious and veiled to us, will bring into glorious order and sweet agreement, those things in their final resolution, that now seem so perplexed to our apprehensions. It was a confounding reproach from God to Job, ’who is this that darkens counsel by words without knowledge ?’ Job 32:2. His passionate exclamations were such, as if the divine wisdom had not disposed all the afflicting circumstances in the series of his sufferings; and that holy man being convinced of his presumptuous folly, repeats the charge against himself with tears of confusion: ’who is he that hideth counsel without knowledge? therefore have I uttered that I understood not, things too wonderful for me, which I knew not; wherefore I abhor myself, and repent in dust and ashes :’ Job 42:3,Job 42:6. more particularly, 1. All things are so wisely ordered, that God shall be ’glorified in the event; and it is the noblest disposition of a christian, to prefer the advancement of his glory, before all the comforts of this life, and life itself. Our blessed Saviour in the forethoughts of his sufferings, was in distress and perturbation of mind, like the darkening of the sky before a great shower: ’now is my soul troubled, what shall I say? Father, save me from this hour.’ John 12:27. But the short conflict of nature was presently at an end, he willingly ridded up himself to be a sacrifice to the divine honour, and said, ’Father, glorify thy name.’ Moses and Paul, whose admirable zeal, had only a parallel between themselves in the same degree of holy heat, desired the salvation of the Jews before their own, if God might be more glorified by it. This is the first petition in order and dignity, in that complete form of prayer composed by our Saviour, as the rule of all our desires. ’Thy name be hallowed and glorified in us, and by us.’ The admirable history of Jephtha’s only daughter, is applicable to this purpose; she joyfully came forth to meet her father, returning victorious and triumphant after his war with the Ammonites. Jdg 11:36. He had made a rash vow, to offer up in sacrifice to God, whoever should first meet him after his victory, and upon the sight of his daughter was so deeply wounded with sorrow, that his triumph was converted into lamentations : but the grief was only in the father; for in that first surprise of such a terrible sentence to be executed upon her, she did not answer his tears with tears, nor lamentations with lamentations, but said unto him, ’my father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth, forasmuch as the Lord hath taken vengeance for thee on thine enemies.’ Methinks the admirable love and generosity in a young virgin, to whom her father’s honour and exaltation was more dear than her life, upbraids us for our unwilling submission to those providential dispensations that are ungrateful to flesh and blood wherein the glory of God is advanced. If we were called to martyrdom for his truth, and our lives should bleed forth, as sacrifices on the altar, or our bodies be consumed as incense on the censer, it were an unjust and ungrateful complaint, to express passionate reluctancy against his providence. If there were no other consequences of our present sufferings, but the glorifying God, we should be content. That is the worthiest end which he proposeth to himself, and will accomplish: his divine excellencies will be illustrated by the wickedness of men, that at present obscures the glory of his government; his wisdom, power, holiness, mercy and justice will be acknowledged, admired and magnified at last. 2. His wisdom will order all things, even the most afflicting and dolorous, for the good of his people. This is a fearful paradox to a carnal mind, that judgeth of good and evil, as present things are pleasant or unpleasant to sense, without regard to what is future. It is like Samson’s riddle to the Philistines, ’out of the devourer came meat, and out of the strong came sweetness.’ But to the mind that hath spiritual discerning, and judgeth of good and evil, as things are conducive or destructive to the happiness of the soul, it is a clear undoubted truth. ’We know,’ saith the apostle with the greatest assurance, ’that all things work together for good to them that love God.’ Rom 8:28. All things, the most adverse to their present desires, are so disposed and overruled by his providence, as if there were a secret intelligence and conceit between them, to promote the happiness of the saints : thus in mixed bodies the contrary qualities are reduced to such a just measure and temperament by the wisdom of the divine Maker, that a sound and healthful constitution results from them. We have a rare instance of this in the history of Joseph; his envious brethren were the instruments of his exaltation; they sold him for a slave into Egypt to frustrate his prophetic dreams; and there, by many admirable turns of providence, he was advanced to the highest dignity; and then was verified in him and his brethren, ’that his sheaf arose and stood upright, and their sheaves stood round, and did obeisance to his sheaf.’ God had reserved purposes of greater good for Joseph, than if he had continued under his father’s tender eye and care; therefore it is said in his history, that they perfidiously ’sold him, but God sent him.’ He that attentively reads the journies of the Israelites through the wilderness to Canaan, cannot but wonder at the circuits and indirect motions in their tedious travel for forty years; and when near the borders of the place, so long and ardently desired, they were often commanded to retreat in the same line wherein they had advanced to it: had they chose the shortest way, and disobeyed the divine conductor, they had never entered into the land of promise: but following the pillar that directed their march, though they seemed lost in their intricate wanderings, yet they obtained the joyful possession of it. This was a type of the saints’ passage through a troublesome world, to the true rest above, and that they are guided through many cross ways directly to the kingdom of heaven. ’Who knows,’ saith Solomon, ’what is good for a man in this life, all the days of his vain life, which he spendeth as a shadow? Ecc 6:12. That which is desired with importunity, as tending to his happiness, often proves his woe: some had not been so wicked, and consequently so miserable, if their lusts had not been excited by riches and power: others had not been secured from destructive temptations, but in a low and afflicted state. It is therefore both our duty and interest not to pray absolutely for any temporal thing; but when our desires are most passionate, to say with the humility and holiness, the reverence and obedience of our Saviour, ’not my will, but thine be done.’ We shall find ourselves more happy by the divine disposal of things, than if we had obtained our dearest wishes, and most ardent prayers. And when we shall come to the top of the holy hill, and look down on the various circuits of providence by which we ascended, we shall then understand that wisdom and love conducted us safely to felicity; we shall approve and admire all the divine methods in order to our blessed end. Now the belief of this should compose us to a patient and cheerful resignation of ourselves to God’s providence and pleasure. Who would not accept of the counsel of a friend that proceeds from love, though his judgment were not so exact as to be relied on? Much more should we thankfully receive the appointments of God, whose knowledge and affection are equally superlative, in whom there is united the wisdom of a father’s, and the tenderness of a mother’s love to his children. Briefly, as Jonathan by tasting the honey at the end of his rod, had his eyes enlightened; so the end of the severest chastisements will convince them, that the providence of God was more benign and propitious than they could imagine. ’His ways are as far above our ways, and his thoughts above our thoughts; as the heavens are above the earth.’ This point is applicable to us. (1.) By way of reproof for our unsubmissive behaviour in afflictions, our uncompliance with the divine disposals. Some are in a secret discontent at God’s afflicting providence; and this raiseth the memory of former mercies, and takes away the relish of present mercies; as the sweet showers of heaven that fall into the sea are turned into its brackish taste: such neither enjoy God nor themselves. What egregious folly and vile ingratitude is this! All we have, is from his most free favour; and shall we peevishly slight his benefits, because our desires are not gratified in every respect? Others are moved with anger and vexation for the evils that befall them: as the red hot iron under the blows of the hammer casts abroad fiery sparks; so their stubborn fierce spirits, when afflicted, break forth in expressions of impatience and displeasure. They count it a base abjectness of mind, a despicable pusillanimity, to humble themselves under God’s judgments, and with contrition for their sins to implore his elemency. ’The voice of the Lord maketh the hinds to calve, the timorous and weak creatures : but when the heavens roar, the lions thunder back again.’ Thus strong and stubborn sinners, when they feel the effects of God’s anger, are raging and furious in their passions and expressions. ’The foolish man perverteth his way, his most grievous sufferings are the fruits of his sins, and his heart fretteth against the Lord as the inflicter of them.’ Pro 19:3. This is a high indignity to God, and an injury to themselves. For a vile creature, a base guilty wretch to murmur and storm against God’s righteous judgments, argues a prodigious forgetfulness, both of its dependance and obnoxiousness to the divine tribunal. It is said of the adherents of antichrist, ’That they were scorched with great heat, and blasphemed the name of God, which hath power over the plagues, and they repented not to give him glory.’ Rev 16:9. Infinite insolence! Such obstinate souls the prince of darkness possesses as his peculiar dominion; they have more need of conversion than consolation. Besides, by impatience and vexatious fretting, they exasperate their pains, turn the rod into a serpent, vipers into dragons; and God’s mighty hand is more heavy by their resistance. Bold postulations irritate his anger, rather than incline his mercy; the wilful man never wants woe. ’With the froward,’ saith the psalmist, ’thou wilt show thyself froward,’ Psa 80:1-19. or, as it is rendered in the margin ’wrestle.’ The strongest sinner is not a match for the Almighty; if his anger excite his power, how easily, ’how sudden are they destroyed without remedy?’ Stubborn impatience under the inflictions of God’s righteous providence, is the nearest step to final ruin. Others are so dejected and broken with afflictions, that their continuance in the world is but a living death: every thing entertains their grief, and the best means afforded for their reviving and comfort are ineffectual. Sorrow flows into despair, they lament and languish as if their case were hopeless and remediless. The fountain of this black stream, is a superlative esteem and affection to inferior things: and what is reserved for the blessed Creator? If a temporal loss be the most afflicting evil, it is a sign that God was not valued and loved as the chiefest good. The difficulty of receiving consolation, shows the necessity of their being afflicted: the language of such resolved sorrow is, ’They have taken away my gods; and what have I more?’ The sole objects of their felicity are removed, and they refuse to be comforted; as if no less sacrifice were due to the remembrance of their loss, but life itself. What a disparagement is this of the divine excellencies? ’Are the consolations of God small to us ?’ Is not his love able to compensate the loss of a frail, mutable, mortal creature? Cannot he please and satisfy us without the fruition of one earthly comfort? This dejection of spirit is equally undutiful as uncomfortable; our griefs are sometimes as vain and as guilty as our joys; there is a tincture of disobedience in our tears; for we are commanded ’to mourn as if we mourned not, for the fashion of the world passeth away;’ and we at once break his law and our own peace. Our disobedience in this is aggravated, as being contrary not only to the authority and sanctity of the Lawgiver, but to his loving-kindness and compassion. Ah, the miserable blindness of human minds! and the more miserable, because voluntary. Who is more deservedly unhappy than one that sits upon the bank of a river, and yet is tormented and dies with thirst? The clear, fresh stream passeth before him, allures and invites him, but he will not stoop to drink; this is the case of those who neglect and refuse the spiritual consolations in the gospel, John 3. 38, 39. that are compared to the flowing rivers of living water, for their cooling, refreshing quality. They meritoriously and actively bring trouble to their souls; their passions are the instruments of their misery. He that is his own executioner, has no excuse of dying; he is justly, because wilfully miserable. Consider also what a reproach is cast upon christianity, that so many virtuous heathens in great afflictions, were in some measure supported by the precepts of human wisdom; and that christians, to whom there is revealed from heaven, that an eternal state of glory and joy shall be the reward of their patient sufferings, remain utterly disconsolate. I will single out one example. Stilpon the philosopher, when his city was destroyed, with his wife and children, and he escaped alone from the fire, being asked whether he had lost any thing? Replied, ’All my treasures are with me,’ justice, virtue, temperance, prudence, and this inviolable principle, not to esteem any thing as my proper good, that can be ravished from me: his mind was erect and steadfast under the ruins of his country. And others upon lower and less generous considerations, have born up in their sufferings. How do such examples upbraid us, that their twilight excels our noonday brightness? If common cordials raised such courageous spirits in them, shall not the waters of life, the divine strong comforts of the gospel, fortify us to bear all sufferings with a valiant resignation to the good will of God? Can the spirit of a man, by rational principles sustain his infirmities, and cannot the spirit of God, the great comforter, support us under all troubles? What a blot is this to religion? Those who will not be comforted, will not be christians; by the same Holy Spirit who is styled the comforter, we are the one and the other. If the precious promises of the gospel do not alleviate our sorrows, it is not from infirmity, but from infidelity. It is an incredible miracle, that a person can be in reality a christian, and not capable of consolation; as if eternal life were not purchased by Christ for his people, or the present sufferings were comparable to the future glory; or the possession of it were to be obtained after a thousand years of hard trial: but if it were delayed so long, that sensible duration should sink our spirits; for the misery that passeth with time, is not of moment with respect to the blessedness that is established for ever. (2.) Let us be excited to transcribe this divine lesson (so full of excellency and difficulty) in our hearts and lives. It is easy in speculation to consent to the reasonabless of this duty, but how hard to practise it, and to bear not too sensibly such evils as are incurable here? A deliberate, universal, constant subjection to God’s will, though contrary to our carnal desires and interests, how rarely is it to be found among those who in title and profession are his servants? In active obedience, some will readily perform some particular commands, but withdraw subjection from the rest; they seem to make conscience of the duties of piety, but neglect righteousness; or else are just in their dealings, and careless of devotion. Some are liberal, but irreconcilable. They will give for their honour, but forgive no contempt or injury; and as the dividing living twins destroys them, so the life and sincerity of obedience, that consists in the union and entireness of its parts, is destroyed by dividing our respects to some commands, neglecting the rest. And in ’passive obedience,’ many will submit to lighter and shorter afflictions, but if an. evil comes that nearly touches the heart, or that remains long without redress, they become impatient, or so dejected as to neglect their duty. ======================================================================== CHAPTER 40: 1.04 MOTIVES TO CONVINCE US ======================================================================== Motives to persuade us to this duty of Resignation. I shall therefore superadd to the former arguments wherein the necesssty, the equity, and the policy of our dutiful resignation to God’s providence is clearly set forth, some other motives and directions, that may be useful and effectual for this end. 1st. Look frequently to Jesus Christ, the author and finisher of our faith.: the divine wisdom, to reform the world, assumed the human nature, and expressed in a holy conversation upon earth, a living copy of his precepts, to direct us in the various parts of our duty; and because the exercise of humility, self-denial, and the rest of the suffering graces, is so difficult to our frail and tender nature; he ascended the cross, and instructs us by suffering, to suffer with his affections, leaving us his example, as the best lecture of our duty; his sufferings concern us not only in point of merit, but conformity. We can never enjoy the benefit of his passion, without following his pattern. His example is the rule of the highest perfection, and we are under the greatest. obligation to imitate and honour him who is our sovereign and Saviour, to whom we owe our redemption from everlasting misery, and the inheritance of glory. It is the apostle’s advice to the afflicted, ’to consider him that endured such contradiction of sinners against himself, that ye be not wearied, and faint in your minds.’ Heb 12:3. The deduction is with greater force to make us humble and patient; if we consider, (1.) The infinite dignity of his person. He was the eternal and only Son of God, and descended from the throne of his majesty, divested himself of his robes of insupportable light, that concealed and manifested his glory to the angels, Psa 104:1-35. and was obedient to the death of the cross. What are the highest and best of men to him? Were it not extremely unbecoming and undutiful for a subject to refuse obedience to a just law, if the king that made the law should voluntarily observe it, and reserve no other advantage to himself, but the honour of enacting it? Our Saviour did not stand upon the dignity and liberty of his person, being equal with God, and our king, but entirely complied with the law, and shall we complain of its rigour? (2.) The greatness of his sufferings. They were incomparable as to their value, so in their degrees. He endured the equal extremities of infamy and torment, that are so contrary to the inclinations of mankind. He was crowned with a cruel diadem of thorns, scourged, spit upon, derided, crucified: insensible nature, as if capable of understanding and affection, was disordered in its whole frame at his death. The heavens sympathized in eclipses of the sun, in the darkness of the air at mid-day, as midnight, the earth quaked with deep tremblings, and the rocks were rent asunder. And the sufferings of his soul from the incensed justice of God were inconceivably great. What is the worst we suffer, either immediately from God, or instrumentally from men to his bitter passion? Our sufferings are but superficial shadows of misery, compared to his deep sorrows. (3.) His sufferings were most undeserved: for he was the holy one of God, his conception without the least taint of sin, his life of strictest purity; and complete obedience to the divine law. We may read the process of our sins, and understand their guilt in his passion. ’He was made sin for us,’ (a sacrifice to atone the divine displeasure) ’who knew no sin.’ As David when guilty of adultery and murder, was fired with disdain at the relation of an incompassionate rich man, killing the single lamb of his poor neighbour, and sparing his own numerous flock; and when the prophet unveiled the parable, and surprised him with that piercing reproach, ’Thou art the man !’ he presently by that fiction in another, was convinced of his own true guilt, and was extremely afflicted in the sense of it: thus we are apt to conceive indignation against the murderers of our Saviour, the apostate apostle, the malicious priests, the unrighteous judge, the bloody soldiers: but conscience (as a true Nathan) may charge us to have been in that wicked conspiracy against the Lord of glory, for our sins condemned and crucified him. And as our sins were the impulsive cause of his sufferings, so our good is the effect of them. He suffered the death of the cross, that his blood might be our ransom, his ignominy the purchase of our glory, his torments the merit of our blessedness, his death the seed of immortal life to us; but we suffer the just punishment of our own sins. (4.) His willing obedience, divine patience, and invincible constancy in suffering for us. In his distress, the whole army of heaven were in readiness for his protection and rescue, upon the least signification of his will: ’If I prayed to my father, he would send me twelve legions of angels.’ Nay, he had the springs and keys of the divine power in his hands, and could by a word have destroyed his enemies; but he ’freely gave himself for us ;’ and without resistance, without complaint took up his cross. Now our Saviour, who had the fulness of the spirit, communicates to us the first fruits of it, faith and love, humility and patience, peace and joy, to support us under affliction. (5.) Consider the excellent reward of his sufferings. He was abased below men, and is advanced above all the angelical orders, and is the eternal argument of their praises: never were suffering so grievous, never was issue so glorious. ’For the joy that was set before him, he endured the cross, despised the shame, and is set down at the right hand of the majesty on high.’ Heb 12:2. Now our blessed Saviour hath promised, ’To him that overcomes, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.’ Rev 3:21. Unfainting perseverance in our duty, shall be rewarded with the glory of our Redeemer. And is not the prospect and expectation of this sufficient to confirm our minds, and make us patiently bear the greatest afflictions? Secondly; The consideration of the suffering saints in all ages, is a powerful persuasive to patience. Thus the apostle James directs christians, ’Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction and of patience.’ Jas 5:10. And we have great encouragement from hence, if we consider; (1.) That those who are of most precious account with God, and highly favoured by him, are usually exercised with sharp afflictions. The singularity and greatness of a calamity exasperate the sorrow, when it is apprehended as a sign of extraordinary guilt in the afflicted, and of severe displeasure in God that sends it; but prevent trouble that ariseth from that apprehension, the scripture records the heavy afflictions that happened to God’s chosen servants and favourites. Moses, whom God honoured with the most condescending and familiar discoveries of himself, was tried by long afflictions. David, a man after God’s own heart, was a long time hurled to and fro by tempestuous persecutions from his unjust and implacable enemies. Isaiah, who was dignified with such heavenly revelations, that his describing the sufferings of Christ seems rather the history of an evangelist, than the vision of a prophet, was sawn asunder. (2.) Their nature was as frail as ours, their afflictions as cutting and sensible, yet how patiently and courageously did they endure the most cruel sufferings ? (3.) We have the same blessed comforter to assist us as they had, the Holy Spirit. He that is styled the spirit of power, infuseth a holy magnanimity to bear the heaviest sufferings. Now it is the apostle’s inference from the history of the saints under the Old Testament, some of whom died martyrs, and others lived martyrs, by their constant and generous suffering various evils for divine truth: ’Wherefore seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin that doth so easily beset us; and let us run with patience the race that is set before us.’ Heb. 17. 1. The metaphorical expression, ’a cloud of witnesses,’ imports a numerous company, and is by some of the ancients interpreted as an allusion to the benefit we receive from the natural clouds, that refresh the air, and screen us from the scorching heat of the sun. The allusion is too subtile and strained, but the benefit is real; for the admirable examples of their patience and courage are powerful to refresh sorrowful spirits, ’We are encompassed with them as a theatre.’ There is no kind of affliction, and no part of our duty, whereof there is not presented to us some example for our encouragement and imitation. It is also worthy of observation, that christians have a special obligation, encouragement, and assistance to bear afflictions with cheerful spirits, above the believers of the Old Testament. For under the Mosaic dispensation, outward prosperity, riches, honour, victory, long life, were the open expressions of God’s favour, promised by the terms of that covenant, as rewards to obedience. Yet even then, some of the most excellent saints were illustrious examples of patient suffering afflictions. But in the gospel God hath declared, that his design is to train up his children by sufferings, for their future happiness; that ’through many tribulations they must enter into the kingdom of God.’ And we find the truth of this by manifold experience, from the first ages of the christian church. St. John, by revelation, ’beheld a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, that stood before the throne, and before the lamb, clothed with white robes, and palms in their hands: and they all came out of great tribulation, and had washed their robes, and made them white in the blood of the Lamb.’ Rev 7:9. Now since the cross is an appendix to the gospel, we should with more prepared minds submit to it. Besides, if believers then, who enjoyed only star-light, less clear discoveries of the glorious world to come, were so patient and constant in suffering for the truth; how much more should we be animated in our troubles, to whom the ’Sun of Righteousness’ appears, revealing life and immortality by the gospel? If they who were partakers of the Holy Spirit in lesser degrees, were supported; should not christians that receive the graces of the Spirit in richer abundance, be more comforted? Thirdly. All creatures obey the will of the Creator; all the lower rank; ’fire and hail, snow and vapours, and stormy winds fulfil his word.’ Psa 148:8. The sun stood still till Joshua had completed his victory; it started back to confirm the faith of Hezekiah. Nay, sensible creatures will contradict their own natures at God’s command. The ravens fed Elijah, and the lions spared Daniel. And creatures of the superior order exactly fulfil his will. ’The angels that excel in strength, do his commandments: hearkening to the voice of his word.’ Psa 103:1-22. They do not usurp upon his royalty, nor make use of their power to deny subjection to his pleasure. Now if the inferior creatures, who are under less obligations, and cannot understand their duty; if superior creatures that excel us in nobility of nature, and dignity of state, perfectly obey God; should not their example strongly incite us to submit to his will? Fourthly. It is our most glorious perfection, to have our wills united to the divine will. In heaven grace is in its exaltation, the spirits of just men are made perfect by their compliance with the divine will that absolutely governs there. A private will that compounds with God upon sordid capitulations, that excepts against doing or suffering what is distasteful and harsh to the carnal part; how unreasonable, how degenerous and base is it? But when the will is obedient, enlarged, and uniform with God, it is ennobled. If our slow-paced thoughts could conceive things as easily, suddenly, and clearly as the angels do, our minds would be in the highest elevation: and is it not a more valuable and desirable perfection to will as God does, than to understand as the angels? Besides, patience has a special eminence above other graces, and advances a christian to the highest honour and perfection that is attainable here. All graces are of the same divine extraction, and have the same general effect upon the soul: they come from God, and produce a godlike temper and disposition: but they are distinguished by their objects and operations: some are heroic, exercised about great things, and produce more noble actions: others are humble, and conversant in meaner things, and their operations are less eminent. As amongst the birds, the eagles fly aloft, and only stoop for a great prey: the bees fly from flower to flower, and extract a little dew, but it is all honey. It is the counsel of St. James to the afflicted, ’let patience have her perfect work,’ in bearing afflictions, though heavy and continued, ’that you may be perfect and entire, wanting nothing.’ A singular perfection and encomium is attributed to patience, in that the trial and exercise of it is the most difficult part of our duty, and without it we can neither obey the commands, nor obtain the promises of the gospel. Patience is the truest fortitude, and draws forth other divine graces in their excellent activity. What the temper is to material weapons that are blunted or broken in the combat without it, patience is to other graces, their strength is derived from it. This was the most glorious perfection of Christ’s obedience; ’for it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.’ Heb 2:1-18. Patience is not only defensive armour, but has noble operations. When our Saviour was nailed to the cross, and was the mark wherein all the poisoned arrows of rage and malice were received, he seemed only to suffer, yet even then performed the most divine exploits, and obtained the most glorious victory; he reconciled God, disarmed the law, subdued satan, broke the gates of hell, destroyed death, and rescued us miserable forlorn captives. Upon this account Chrysostom breaks forth in rapturous expressions, that our Saviour suffering on the cross, was more glorious than in his creating the world. Thus the patience of a christian, which in appearance is only a quiet bearing affliction from God, yet produceth many blessed effects: a believer, while he feels the weight of God’s hand, incessantly seeks his face with the most ardent affections. He doth not murmur against the displeasure of God, but mourns bitterly that he hath deserved it. He surrenders himself to the divine displeasure, which is the purest act of obedience. He subdues his unruly passions, which is a more noble victory than the achievements of the most celebrated conquerors. It is true, the power of grace is very conspicuous in resisting pleasant temptations, the pernicious attractives of the senses and carnal appetites; but more in the battles of patience, by how much it is more easy to nature to be content without unnecessary and superficial pleasures, than to endure oppressing and painful evils. I will produce an instance in both kinds, recorded in scripture, for the veneraton and imitation of all. The first is that of Joseph, whose unspotted chastity was discovered by rejecting the impure desires of his master’s wife. Three powerful tempters joined to draw his consent, solitude, youth, and solicitation; solitude with its silence, is often more persuasive to the commission of sin than the strongest eloquence; because there being none that sees, takes away the shame of being seen in guilty and foul actions. Youth is violent in its appetites, and needs no entreaties to induce it to gratify them: the sensual fancy reigns, and has such a ravishing power upon the will, that to corrupt nature the temptation is irresistible, and without divine strength, an instance of overcoming it, would be as rare as a phoenix in the world. Besides, Joseph was her slave, and was tempted by entreaties mixed with inticements from a superior, that (like a bow that draws strength from its bending) by making a show of subjection acquires a double empire. But he had a reverence of his invisible observer and judge: ’how shall I do this great wickedness, and sin against God ?’ Now that Joseph in the flower of his age, was not imboldened by solitude, nor excited by concupiscence, nor poisoned by the breath of the basilisk, was an admirable effect of divine grace. He preserved his sincere and constant innocence, as the sun its undeflled lustre in the midst of all the feculent exhalations that ascend from the earth. The other instance is Job, whose victorious grace in the comparison, is more glorious than that of Joseph; for as the lapses of those who by terrors and torments violate the law, are less culpable, and more excusable, than of those who by sensual allurements transgress the divine commands, the human nature being capable of such dolorous impressions as infinitely exceed all the pleasures of sense; and consequently the yielding for fear of vehement pains and extreme evils, is less voluntary than what proceeds from the love of delights; so proportionably that virtue is more eminent that remains firm, and preserves us in our duty, notwithstanding the batteries of extreme evils, than that which preserves us by flight from the deceitful sensitive good. The Holy Ghost has given us a particular narrative of Job’s troubles, and his behaviour under them: the loss of a great estate was but a preparative for worse calamities; his ten children were all destroyed in a day; his body was covered with ulcers; his wife, that in this desolate condition was only left to alleviate his sorrows, unspeakably increased them; yet under this heavy weight of miseries, he did not express one unbecoming complaint. His patience exceeded all the pains of his body, and griefs of his mind. Who loves God so ardently in his prosperity as he did in his afflictions? Like flaming torches, that reversed, the flame ascends with more force to heaven. St. Austin admiring his invincible temper, says, that Job half dead on the dunghill, was stronger than Adam, when immortal in paradise; for with indignation he repulsed his wife, who was satan’s instrument to tempt him to despair and blasphemy. How graceful and amiable a spectacle is a patient saint? He attracts the eye and heart of God himself. What an honourable testimony proceeded from his mouth, concerning Job, to vindicate his sincerity from the malice of the accuser? ’Hast thou seen my servant Job, that there is none like him on the earth?’ Job 2:3. Unparalleled saint ! who endured such a succession of tragical events with humility and submission! The active holiness of his prosperous life is not recorded with that note of eminency and admiration, as his patient sufferings, for which he is universally crowned with the praises of the saints in all ages. ’Ye have heard of the patience of Job !’ He is a spectacle that draws the regards of all, more famous for his patience than his misery. It is the saying of the Platonic philosopher, take away from the life of Hercules, the tyrants he suppressed, and the fierce beasts he slew, his travels and combats wherein his courage was exercised and appeared, and you lessen his virtue, the hero is lost: he that in the opinion of the heathen werld deserved a deity; and is crowned with stars in heaven, will not have a spark of glory on earth to preserve his fame alive in memory. Thus, take away from Job the Chaldean and Sabean robbers, the shower of fire that consumed his estate, the whirlwind raised by infernal spirits, that destroyed his children, his diseases, and his cruel wife, the exercises of his insuperable patience, and the honourable remembrance of Job is lost. If the prince of darkness had not tried all his arts and strength to overcome him, and had not been foiled in his attempts, his graces had not been so illustrious. The apostle Peter declares, ’that the spirit of glory, and of God, rests upon suffering christians.’ They are the temples of the Holy Spirit, the eternal Deity, wherein he displays his divine virtue and glorious power. In short, God usually conducts his people to the sublimest degrees of grace and glory by suffering; the more they are tried and refined, the brighter their crown will be. Fifthly. It is our felicity quietly to resign our wills to the blessed will of God. Patience, considered as a moral virtue frees us from many sorrows and vexations that are supervenient to an affliction, and are caused merely from the distemper, and unquiet disorderly agitations of our own passions. Nature instructs a dog by licking his wound to heal it, a lively emblem of the healing operation of discreet patience to the afflicted spirit. Patience lines the yoke, and makes it softer and more easy to us. Besides, an humble and full submission to the will of God, as the rule of goodness, brings down the peace and joy of paradise into our souls. The glorified saints are raised above all disasters and troubles; nothing can disturb the serenity, or stain the purity of their state: from this principle of perfection and felicity, that God’s will is always accomplished, to which their wills are entirely subordinate, in obedience to his authority, and by their proper inclination. As the waters which in the creation God transported above the heavens, are not moved as those here below by the furious agitation of the winds, but as if they were of a celestial nature, have the same regular motion with the heavens. The angels, whose zeal for the honour of God, and love to the souls of men is incomparable, yet they see the rebellion of his subjects, whereby his glory is obscured, and the final destruction of rebellious sinners, without the least diminution of their felicity, because they always acquiesce in the divine will, that orders all things for the best end. And so far as our wills are complying with the divine will, we enjoy a tranquillity of mind, which afflictive accidents cannot disquiet. St.Austin describes blessedness to consist in the accomplishment of our desires, and in having only regular desires: now a saint whose will is absolutely reigned to God’s will, has a foretaste of blessedness here; for whatsoever happens to him here, is from God’s will that approves or permits it, and herein he finds satisfaction. What a pure undisturbed pleasure springs from this consideration, that the wisdom and love of God chooseth always what is best for us? This will make us contented in every state; even when our condition is not correspondent with our natural desires, our desires are graciously accorded with our condition. What expensive industry has been used to procure the fancied philosopher’s stone, that changes all metals into gold, which if obtained cannot make us happy? For as the natural heat of the body does not proceed from the clothes, but from the body that warms them: we see persons in the fit of an ague shake with cold, though covered with furs: so true felicity doth not proceed from the outward condition, but from the temper of the mind. The rich often want content in the confluence of all things, and are often disquieted with the fears of losing their possessions: but acquiescence in the divine disposal always brings satisfaction to the soul. It is an inviolable treasure that cannot by the most violent evils be taken from us. I shall annex two considerations more, to show how our felicity is promoted by our patient sufferings. 1. It is a blessed assurance of our election by the most free and unchangeable love of God. The apostle tells afflicted christians, ’that whom he did foreknow, he did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.’ Rom 8:29. If we suffer with his divine patience, with his humble and holy affections, it is a clear and certain evidence that we are appointed to reign with him. If we bear the image of our suffering Saviour in our earthly state, we shall bear his glorious image in the heavenly. The well grounded hope of this is very comfortable in the greatest afflictions, and will encourage us to persevere in humble sufferings. For if his sovereign pleasure has ordained us to eternal life, how just is it that we should with an entire and resigned submission yield up ourselves to the conduct of his wisdom, as to the ways by which we shall obtain it? 2. By a filial submission to God’s chastisements, we have a blessed testimony of our adoption. It is the apostle’s comfortable inference, ’if ye endure chastisements, God dealeth with you as with sons ;’ that is, if without murmuring or fainting, if with that respect and subjection that is due to the high and holy providence of God, then we may be assured of his paternal relation to us, and ’his rod comforts us,’ as the strokes of it are an argument of his care and love to us. From hence proceeds inexpressible and peculiar consolation to afflicted christians: the same affliction as to the matter and circumstances, may be upon humble meek sufferers, and refractory stubborn sinners, ’that kick against the pricks,’ but are distinguished by the intention of God. They are sent to the humble, as corrections from the wise love of a father, who dearly regards their souls; to the obdurate, as vengeance from the righteous severity of a judge. Upon the humble they fall as soft as a shower of snow; upon the other as the storm of fiery hail upon the Egyptians; and the issue of them is as different as heaven and hell. Lastly, This sharp discipline continues but during our minority here; when we arrive at the state of perfection we shall not need it: and this life is but a short transition to the next world. What comparison is there between a few years, and the volume of eternal ages? It is the consolatory of the apostle, ’the time is short, let those that weep be as if they wept not.’ Within a little while afflicted saints shall ascend to the region of blessedness; and no cloud of sorrow, no shadow of fear, no darkness of anxiety, can reach so high to darken and disturb their felicity: ’weeping can endure but for a night, and joy comes in the morning’ of the everlasting day. ’For a moment have I hid my face from thee, but with everlasting kindness will I receive thee, saith the Lord.’ Isa 5:1-30. Death is the last step out of mortality and misery. ’Be ye also patient, stablish your hearts, for the coming of the Lord draws nigh.’ Jas 5:1-20. ======================================================================== CHAPTER 41: 1.05 DIRECTIONS HOW TO PERFORM THIS DUTY ======================================================================== Directions how to perform this duty of resignation To these motives I shall add some directions for the performance of this hard duty. Direction 1. A steadfast faith in the divine providence and promises, will compose the soul to a quiet submission to God’s pleasure in the sharpest troubles. All things are under the intimate inspection, the wise conduct, the powerful influence of his providence. This is one of those prime, universal, rich truths, from whence so many practical consequences are derived. By virtue of it we may infallibly conclude, that all things that come to pass, are disposed in the best season, and best manner, for the best ends. If we were admitted to the council of state above, and understood the immediate reasons of every particular decree, we could not be more infallibly assured of the wisdom and goodness, the rectitude and equity of his dispensations, than by this universal principle, that is applicable to all events, as light to every colours that what God appoints is best. That we may feel the blessed influence of it more effectually, let us consider that divine providence extends to the whole creation: it is infinite, and overruling all things. God is pleased to represent it in scripture, according to the narrowness of our capacity: as Elisha contracted himself to the stature of the Shunamite’s child, applying his mouth to his mouth, and his hands to his hands. 2Ki 4:1-44. Thus it is said, ’He rides upon the heavens,’ to signify his absolute power in ordering all the motions of the most high, vast, and glorious part of the visible universe. ’He telleth the number of the stars; he calleth them all by their names.’ The stars are the brightest and most active parts of the vast region above us, and are called the host of heaven, with respect to their number and order. God is their general; and though they seem innumerable to our senses, yet the multitude is exactly known to him, and yields ready and entire obedience to his pleasure. From whence the psalmist infers, ’Great is the Lord, and of great power, his understanding is infinite.’ Psa 147:5. There is nothing in the lower world exempted from the empire and activity of God’s providence. He is unmoveable, and moves all; invisible, yet appears in all. The most casual things are not without his guidance. ’A man drew a bow at a venture,’ 1Ki 22:34. without express aim, but God directed the arrow through the joints of Ahab’s armour, that penetrated to the springs of life. The minutest and least considerable things are ordered by him. A sparrow does not fly or fall without his disposal. It is not an hyperbolical expression of our Saviour, but an absolute truth, ’that all the hairs of our head are numbered, and not one falls to the ground without his licence.’ Mat 10:1-42. The voluntary and most indetermined causes of things are under his conduct. The hearts of men, even of kings that are most absolute and unconfined, are in the hand of the Lord, he turns them according to his pleasure; as the streams of water are by several trenches conveyed to refresh a garden, by the skilful husbandman. Sin, that is the most disorderly thing in the world, is not only within the compass of his permission, but is limited and disposed by his providence: and such is his goodness, that he would not permit it, if his power could not overrule that evil, for a good that preponderates the evil. And all afflictive evils, by his own declaration, are the effects of his just and powerful providence. ’Is there any evil in the city and I have not done it ?’ His providence is comprehensive and complete; no unforeseen accidents in the freest and most contingent things, no involuntary obstruction in the most necessary things, can break the entireness, or discompose the order of his providence. ’The Lord is in heaven, he doth whatsoever he pleaseth in heaven and in earth, in the sea, and all the deep places.’ How exactly and easily does he manage and overrule all things? The whole world is his house, and all the successive generations of men his family; some are his sons, and by voluntary subjection; others his slaves, and by just constraint fulfil his pleasure. It was the saying of a wise king, instructed by experience, that the art of governments was like the laborious travel of a weaver, that requires the attention of the mind, and the activity of the body; the eyes, hands, and feet, are all in exercise: and how often is the contexture of human counsels, though woven with great care, yet unexpectedly broke? So many cross accidents interpose, so many emergencies beyond all prevention start up, that frustrate, the designs and hopes of the most potent rulers of this world. But God disposes all things with more facility than one of us can move a grain of sand: the government of the world has a less proportion to his infinite wisdom and uncontrollable power, than a grain of sand hath to the strength of a man. His counsel shall always stand; all second causes depend upon him in their beings, their agency and influences. Nothing is executed in this visible kingdom below, but by express order from his invisible court; and all occurrences are made use of for the accomplishing the designs of his electing mercy, in the glorification of his saints. Now all that is comfortable and reviving, is contained in this principle. If his providence reaches to the birds of the air, and the lilies of the field, much more to the saints, in whom he hath a propriety; and such is his condescending love, and inconceivable benignity, that he styles himself by the most endearing relation, ’their God.’ They are the prime part of his vigilant eare. It is St. Austin’s affectionate ejaculation, ’O omnipotent goodness, that so particularly regardest every one of us, as if the sole objects of thy tender care, and all of us as single persons !’ The sun applies its quickening influences for the production and growth of a single plant as particularly, as if there were no other things in the world to receive them; yet at the same time it passes from sign to sign in the heavens, changes the scenes of the elements, produces new seasons, and its active and prolific heat, forms and transforms whatsoever is changed in nature. This is a fit resemblance of the universal and special operations of divine providence; what a strong security doth this give to a christian in the midst of all trouble in this corrupt and changeable world? How will it clear the mind from those miserable perplexities, and quiet those improvident, precipitant passions that so often afflict the afflicted? Whatever evils befall the saints, are with the knowledge, the will, and by the efficiency of God, materially considered ; and is he defective in wisdom, power, or goodness, that what he does, either might or ought to be better otherwise? Indeed, sometimes the special ends of his afflicting providence are in such deep obscurity, that our line is too short to fathom, and the manner how God shall result from evil is unknown; but then we may conclude with evidence, it is for the best. When Cesarius a primitive saint was arguing in himself, how that scripture could be true, that the earth was founded on the waters; how the more weighty element should not sink, and be overwhelmed by the other: he stopped the course of his thoughts by this reflection, ’I forgat myself when I said to God, how can this be ?’ And admires that which he could not comprehend. For inferior reasons we often pray, that particular evils that are near, may be prevented; but if they overtake us, we may be satisfied that they are appointed, by his supreme reason and everlasting counsel. As in a concert of music, the parts are not formed when they are sung, but were composed before by the skill of the musician, and every part assigned convenient to the voices of the persons. Thus the various conditions and passages of our lives were so disposed by the sovereign wisdom of God from eternity, and as most fit for us. Whether the evils proceed more immediately and entirely from his hand, or by the intercurrence of second causes; it is equally certain they come by the determinate counsel and foreknowledge of God. Our Saviour answers Pilate, ’thou couldest have no power at all against me, except it were given thee from above.’ All the afflictive evils that proceed from the malice of men, and increase their guilt and judgment, are ordered by his providence, for the spiritual and eternal good of his people; this consideration will prevent much sin and trouble that the best men are liable to in their perturbations and passions. There is nothing more exasperates an afflicted mind than the apprehension that one unjustly suffers. A righteous punishment even nature consents is to be received with meek submission; but to be patient under unjust persecutions, not to be provoked by injuries and enemies, is one of the hardest things in the world. If by a flash of lightning, or by a shower of rain, we are blasted or wet, we endure it patiently; but if one throw wildfire or water on us, we resent the indignity with anger and vexation. Now, if we in our deliberate thoughts consider, that God not only permits, but sends all the evils we most unworthily suffer from men, and that he commands our quiet, humble behaviour under them; nay, that he will overrule all so as the issue shall be blessed, what tranquillity and acquiescence will it produce in the sharpest dispensations of his providence? But on the contrary, exclude providence out of the world, and the mind is involved in darkness with all its terrors. Atheism is the gulf of impiety amid infelicity. ’None says, where is God, my maker, that gives songs in the night,’ that converts poisons into remedies, the saddest evils into means of the best good, and our afflictions into consolations. He that lives without God in the world, if he loseth what he superlatively loves, or falls under an incurable evil, has no other remedy but a resolution to endure it as well as he can: and he is extremely miserable that has no joy here, nor hopes of it hereafter, nor the encouragement of a happy issue to bear it patiently. In conjunction with the belief of God’s providence, our belief of his promises, that his truth is unchangeable, for the performance of them, is requisite to preserve the afflicted spirit in a calm and submissive state. A present evil strikes the imagination and senses in another manner than a future spiritual good. Now ’faith is the substance of things hoped for,’ &c. Heb 11:1. it makes invisible things to be the greatest realities to the soul; the steady reliance upon the divine attributes engaged them to fulfil his promises, and is of an invincible efficacy to strengthen the soul in every distress. ’O Lord of hosts, blessed is the man that trusteth in thee.’ Psa 84:1-12. His uncontrollable power governs all the orders of creatures, and the honour of his truth is so sacred, ’that heaven and earth shall pass away without the failing of any good thing promised to his people.’ Faith assists patience; as the blood that is a natural balsam, flows to the wounded part to heal and consolidate it. These graces are inseparable, and are recorded with special observation, as the fountains of courage under sufferings. ’Here is the faith and patience of the saints; and we are directed to follow them who through faith and patience have inherited the promises.’ Rev 13:10. Other graces are engaged in the christian combat, and strive for victory, but faith and patience are crowned. And to support us in great troubles, a firm affiance in the divine promises as belonging to us, is of infinite moment. ’I will greatly rejoice, and trust in the Lord, my soul shall be joyful in my God.’ Isa 61:10. The general apprehension of God’s mercy is ineffectual to support us: and to claim a title in him without a real evidence, is vain. But a regular trust, an applicative faith, in conjunction with our sincere performing the conditions of the promises, is to a christian, like the sacred locks of Samson’s hair, whilst they remained, he was invincible; but when cut off, he became weak as other men. Our comforts rise and fall according to the stronger or weaker degrees of our faith: Peter walked firm upon the waves till he doubted, and then began to sink. One of the sorest and most dangerous temptations of the afflicted is, that they are out of God’s favour. The mourning veil darkens the eyes of their minds, that they cannot see his compassionate countenance, they cannot reconcile his gracious promises with his providential dispensations ; the good things he hath prepared for hereafter, with the evil he sends here. As Gideon complained to the angel, ’If God be with us, how comes all this evil to us ?’ And the spirit of darkness takes the advantage of great troubles to tempt sad souls to despondency, as if they were utterly forsaken of God. If this temptation prevail, ’if the heavens be as brass, and the earth as iron;’ if no influences descend from above, and there be no springs below; if divine and human comforts fail, there remains nothing but desperate sorrow. St. Austin, to repel this temptation, introduceth God answering the afflicted and discomforted; ’Is this thy faith? Did I promise temporal prosperity to you? Were you made a christian for this, that you might flourish in this world ?’ The faith of our adoption is confirmed by his corrections. If they are profitable to us, if we are refined not hardened by the fiery trial, we have a clear testimony of our interest in him. ’I will bring them through the fire, and they shall be refined as silver and gold is tried; and they shall say, the Lord is my God.’ Zec 13:1-9. Briefly, let us strengthen our faith of the glorious state, and our title to it, and it will make us firm against all the violent impressions of adversity; it will produce a joyful exultation even in the afflicted state. The christian that with steadfast faith and attentive consideration looks on the inestimable infinite felicity, is regardless of all things in the world,, in comparison with it. Sacred history reports of Saul the persecutor, who was transformed into an apostle, that a sudden light from heaven of that excessive brightness encompassed him, that he was struck blind, and saw no man: this may be easily and justly applied to every sincere believer in a moral sense:, the first effect of the spiritual light that shines in the eyes of his mind, and discovers unseen eternal things, is to darken his sight of the things that are temporal: even the greatest things here are not of such moment, as to allure or terrify him from prosecuting his blessed end. The apostle Peter declares of persecuted christians, ’That believing, they rejoice with joy unspeakable, and full of glory.’ 1Pe 1:8. The martyrs dearly embraced the cross of Christ, and prized the thorns of his crown, more than all the roses of pleasure, than all the diadems of earthly dignity, in expectation of the blessed reward. Tertullian wrote to the noble confessors of Christ that were imprisoned in Africa, ’How willing would we change our prosperity with your precious miseries ?’ If weak nature be sensible of your hard restraint and sufferings, take flight by your thoughts to paradise. The persecutors cannot lay fetters upon your spirits, but when you please you may ascend to the kinglom of God, where you shall reign for ever. In the mean time counterpoise the darkness and straitness, the loathsomeness and sufferings of your prison, with the light and amplitude, the riches and abundance, the joy and glory of the celestial kingdom which no words are significant enough, or worthy to express. A saint whose blessedness is in heaven, cannot be made utterly unhappy by afflictions on earth. He will serve God with as much love and as good a will, when poor, despised, disconsolate, as in a flourishing condition; and with this peculiar satisfaction, that his sincerity is then most evident: for the service that is without respect to a present salary, a temporal interest, is not base and mercenary. Besides, that obedience is more eminent and acceptable that is with sufferings, and the reward shall be answerable to our obedience. One draught of the river that makes glad the city of God above, can sweeten all the bitterness of the world. In short, the christian’s hope is in the apostle’s expression, ’The anchor of the soul sure and steadfast, that enters within the veil ;’ it is fastened in heaven, confirmed by the fidelity of God’s promises, and the prevailing intercession of Christ, and secured to us in the midst of all the turbulent agitations in the wide sea below. Hope makes us not only patient but joyful in all our sufferings. A christian encouraged by the blessed hope, comes with joy to death, as the door that opens to the kingdom of glory, and immortal blessedness. Direction 2. Let God be the supreme object of our esteem and affections; and whatsoever evils we sustain, will be made light and easy to us. The apostle assures us, ’That all things,’ even the most afflicting, ’work for the good of those that love God.’ Rom 8:28. That heavenly affection is not only the condition that entitles us to that promise, that by special privilege makes all the evils of this world advantageous to the saints; but it is the qualification by which it is accomplished. By love we enjoy God, and love will make us willing to do or suffer what he pleaseth, that we may have fuller communion with him. In God all perfections are in transcendent eminence, they are always the same and always new. He gives all things without any diminution of his treasures: he receives the praises and services of the angels, without any advantage or increase of his felicity. By possessing him, all that is amiable and excellent in the creatures, may be enjoyed in a manner incomparably better than in the creatures themselves. His infinite goodness can supply all our wants, satisfy all our desires, allay all our sorrows, conquer all our fears. One beam of his countenance can ’revive the spirit dead in sorrow, and buried in despair.’ The prophet Jeremy in the desolation of his country, supports himself with his interest in God: ’The Lord is my portion, saith my soul.’ Lam 3:24. The expression signifies the truth and strength of his affectionate choice of God as his chiefest good, what loss can make a christian poor, whose treasure is above? What danger anxious, whose heart is fixed, trusting in the Lord? What disaster unhappy, whose blessedness is in heaven ? What death can destroy him, whose life ’is hid with Christ in God ?’ Deprive him of all the contents of this world, yet by communion with God, heaven descends to him, or he ascends to heaven, where God is all in all : the blessed reward is not reserved wholly till hereafter. Divine joy is not deferred till our entrance into the celestial kingdom: there it is a refined joy from all mixture of sorrow; it is infinitely increased; there spiritual joy meets eternal joy; but it begins here: the gracious soul has a taste and sight ’how good the Lord is,’ as an earnest of the fulness of joy in heaven. Hope brings some leaves of the tree of life, to refresh us with their fragrancy; but love of its fruits to strengthen us. As transplanted fruits, where the soil is defective and the sun less favourable, are not of that beauty and goodness as in their original country; so heavenly joys in this life are inferior in their degree to those of the blessed above, but they are very reviving. ’In the multitude of my thoughts within me, thy comforts delight my soul.’ Psa 94:19. It is the triumphant exultation of the prophet; ’Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoice in the Lord, I will joy in the God of my salvation.’ Hab 3:17-18. He supposeth himself in extremity, utterly destitute not only of the refreshments, but supports of life; yet he knows how not only to be patient and contented, but joyful in the most forlorn condition. Joy is an affection proper to the happy state. ’In the day of prosperity rejoice.’ And in his deepest affliction he had such a felicity in the favour of God, that no external want could diminish. The tree of life brought forth fruits for every month; our blessed Redeemer, typified by it, has consolation for the most deplorable and desolate condition. If he says to the afflicted soul, I am thy salvation, and within a little while thou shalt be with me for ever in glory, it sufficeth. ’Rejoice in the Lord always; again I say, rejoice.’ It is the most affectionate counsel of the apostle. These are not inaccessible heights of religion, and points of perfection, to which none can arrive, unless extraordinary saints ; but are the experimental practice of humble sincere christians, that say with the psalmist, ’Whom have we in heaven but thee? and there is none upon earth we desire besides thee.’ The guilty principle of vexatious discontents and immoderate griefs under outward losses and troubles is a false judgment; that God without the world is not sufficient for our complete felicity: who, unless a person distracted and foolish, would say that the magnificent feast of Ahasuerus, that was prepared to show the riches and glory of his kingdom, was mean and poor, because there was not set before the numerous guests in dishes of gold, grass and acors the food of brutes? It is equally folly to imagine that God, who is an infinite good, suitable to the spiritual immortal nature of the soul, and all-sufficient to fill the vast capacity and desires of our angelical faculties, the understanding and will, by his glorious perfections; that God, I say, cannot make us happy in his love, because our lower animal faculties, our senses, have not in our communion with him what is pleasing to their carnal appetites. The spouse in the canticles is represented as a ’Lily among thorns,’ encompassed and oppressed with injurious enemies, yet she breaks forth in triumphant joy, ’I am my beloved’s, and he is mine ;’ by an irrevocable donation she gave her heart to Christ, and reciprocally he gave himself to her; she despised all inferior things and rested in his love as her sole felicity. In short, none are concerned, to lose the weak light of a candle at noonday, when the sun pours forth a deluge of light to illustrate all things; and the soul that enjoys the propitious presence of God, is satisfied therewith when lower comforts fail. Direction 3. Let us moderate our valuations and affections to things below. This is a consequence of the former; for if the heart be full of God, it will not admit any inferior object to rival him in his throne. If we consider the vast distance between the perfections of the Creator, and the faint reflections of them in the creature, our respects and love should be accordingly. Reason, anthority, example, experience, convince us that all things below are empty vanities: it is restless folly to seek for happiness here, and, to borrow the language of the angel, ’to seek the living among the dead.’ If our felicity be from the light and warmth of creatures, how easily is it quenched, and we are in irrecoverable darkness ? When there is exorbitant love, and dissolute joy in the possessing, there will be extreme and desperate sorrow in losing. One irregular passion feeds and maintains another. The heart is disposed to contrary extremities, and passes from the fire to the frost: the unequal spirit swells or sinks, according to the outward condition. It is the wise advice of the apostle, ’that we rejoice as if we rejoiced not,’ and then ’we shall weep as if we wept not.’ Afflictions are intolerable or light, according to our apprehension of them; an indifferency of temper to the things of this world, disposeth to self-denial universally, as God is pleased to try us. This was the holy and happy temper of David, ’Surely I behaved and quieted myself as a child that is weaned of his mother, my soul is even as a weaned child’ Psa 131:1-3. indifferent to manage a sceptre or a sheep-hook, according to God’s pleasure. If we can deny ourselves, we shall humbly yield to God. If we can sincerely say, ’Not our wills,’ we shall readily repeat our Saviour’s submission, ’But thy will be done.’ Direction 4. A prudent forecast of possible evils as future to us, arms us with patience to sustain them. Since man was expelled from the terrestrial paradise, and is below the celestial, he is liable to innumerable afflicting accidents. His condition here is like an open sea, so voluble and inconstant, so violent and furious: sometimes the ships are raised upon the top of the waves, as if they sailed in the air; and sometimes plunged into the waters, and ready to be swallowed up : such frequent changes happen in our passage to eternity, and it is mercifully ordered so by the divine wisdom, that we may so use the world, as not to abuse it and ourselves, by overvaluing and affecting it. It is a contemplation of Theodoret, that the sun and moon, the most glorious luminaries of heaven, and so beneficial to the earth, would be honoured as deities, if they always appeared with the same invariable tenor of light: and therefore God wisely disposed of their motions, that at the revolution of certain periods they should suffer an eclipse, that the ignorant world might be convinced they were but parts of nature, appointed for the service of man, and are not worthy of divine honour. Thus we see that often the brightest and fullest prosperity is eclipsed to convince us by the miserable changes in this world, that the best estate of man is altogether vanity, and that these things are utterly insufficient to make us happy, and are not worthy of the chief regard and affection of our immortal souls. To set our hearts on them, is to build on the sand, and to expose ourselves to ruinous falls by every storm. A sudden blast overthrows the fabric of fancy, our conceited happiness in the enjoyment of perishing things. Our greatest comforts may occasion our greatest afflictions: ’The glory of a family may occasion the grief of it.’ Now the consideration of the mutable nature of things here below, keeps the heart loose from them, fortifies us with proper thoughts to bear evils that happen, and prevents disappointments, that is an aggravating circumstance of our troubles, and a great vexation to the mind. The Israelites when transported from the land of Canaan to Babylon, felt the rigours of their captivity the more sensibly, in that they were confident in their term and state in that land, as their permanent inheritance: to be expelled from so rich a country wherein they promised themselves rest, was a high degree of their misery. There is indeed a prevision of evils that may befall us, that has torment, that anticipates and exasperates misery. Fear, that gives the signal of approaching evils, often brings more terror than caution, and like a timorous sentinel by a false alarm, astonishes rather than prepares the mind to encounter with danger. Our Saviour strictly forbids such perplexing apprehensions of future evils, as most unbecoming christians, who are under the perpetual providence of their heavenly Father. ’Take no thought for the morrow, the morrow shall take thought for the things of itself.’ Mat 6:34. But on the contrary, to be secure in our prosperity, as if we should always enjoy a favourable course of things, as if our most flourishing comforts did not spring from an earthly original, and might be suddenly blasted, or easily cut down, is to lay ourselves open to surprising disorders and perplexities, when evils befall us. It is the wise counsel of the apostle Peter to believers, ’think it not strange concerning the fiery trial, which is to try you, as if some strange thing happened to you :’ 1Pe 4:12. for unexpected adversity falls upon the soul in its full weight, and suddenly overthrows it. Uncomfortable accidents strike to the heart, when it is not armed to receive the blow: whereas the remembrance of our frail and fickle state, makes us less troubled in afflictive changes, because prepared for what may happen to us. Direct. 5. Serious and mournful reflections upon our guilt, and what we deserve from divine justice, is both a motive and a means to suppress impatience and indignation, and to allay inordinate grief in our sufferings. We are directed by the wise preacher, ’in the day of adversity consider:’ it is a proper season to review conscience, ’to search and try our ways,’ to take a sad and serious examination of our lives. If God should exact the rigid score of our debts, and make us as miserable as we are sinful, yet there is the greatest reason to justify him, and accuse ourselves; much more when our punishment is far below our deserts. Humility is the mother of meekness, they are graces of the same complexion and features. Our Saviour, in the order of the beatitudes, first declared, ’blessed are the poor in spirit,’ they have a low conceit of themselves, as nothing in spirituals, and worse than nothing in sin; as empty of all that is holy and good, and compounded of all evil: and ’blessed are those that mourn,’ in a sense of their sins; and then, ’blessed are the meek,’ and these are very congruously joined, for meekness is a disposition inseparable from the other. He that duly considers himself to be a wretched creature, a worthless rebel, and is humbly and sorrowfully affected for his unworthiness, his passions will be subdued; and as melted metal receives any form, so he patiently suffers what God inflicts. A ’broken heart is an ’acceptable sacrific to God, Psa 51:1-19. and implies a tender sense of sin, as the offence and dishonour of the holy and gracious God, in allusion to a broken bone, that has an exquisite sense of any hurt: and it may be extended to signify a heart that is compliant and submissive to God’s will, in allusion to a horse that is broken, and easily managed by the reins of the rider. Contrition for sin is always joined with resignation to the chastising providence of God. Besides, Godly sorrow will lessen natural sorrow. Sin first deserves our grief, and the sharpest accents of our lamentation should be placed upon it; and the more sensible we are of it, the lighter will affliction be to us. As the opening a vein stops by revulsion, a flux of blood in another part; so the turning the stream of sorrow from affliction to sin, is a powerful means to make it cease : there is health in the bitterness of physic, and joy in the depth of this sadness. Briefly, repentance inclines the heart of God, and opens his tender compassion to the afflicted. We have an admirable example of this in the case of afflicted Ephraim upon his penitential complaint, the expression of his grief and shame for his sin, God graciously answers, ’is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy on him, saith the Lord.’ Jer 31:20. When the relenting sinner is covered with tears, the great Comforter descends, and brings healing to the troubled waters: this advice is more necessary for the afflicted, because usually the strokes of providence are properly a reproof and correction for sin ; the application of a corrosive implies that some corrupt matter is to be discharged: God is provoked by their neglects, and though love cannot hate, it may be angry; and without renewing their repentance, and recovering his favour, their afflictions are very uncomfortable. It is extremely sad to feel the sting of a guilty conscience within, and the displeasure of God without. The burden is heavy and oppressing, that is laid upon a wounded back. It is therefore our best wisdom and duty, ’to search our hearts and try our ways,’ that we may discover what is the procuring cause of our troubles, ’and turn unfeignedly to the Lord.’ This will endear afflicted souls to God, and incline him to afford gracious supports to them. It is true, sometimes our sufferings are designed for trial, especially when they are for righteousness sake. Counterfeit coin, though with a fair stamp and inscription, is discovered by the fire; thus mere titular christians, specious hypocrites, are made known by persecutions: but true substantial gold endures the fire without loss, and the more it is tried, the more it is refined. Thus the true christian, whom neither the gain of the world, nor the loss of life can remove from the steadfast owning of the holy truth, has a clear manifestation of his sincerity. And it is a peculiar favour and honour, when God calls forth his servants to the hardest trials for his name’s sake; it is the noblest way of service, a special conformity to the Son of God, more glorious than the resembling his power in doing miracles. In this the saints here have a capacity of serving God above the angels; for the obedience of the angels is always joined with their happiness, but the obedience of the saints here, is often attended with adversity, and is more valuable to them upon that account: as a soldier of courage and generosity, when he is chosen from the rest of the army for some bold exploit, values the choice of the general, as a signal mark of the esteem of his valour and fidelity. ’To you it is given, not only to believe, but to suffer for Christ’s sake.’ This is just matter of joy. Innocence, with the faithful companion of it, a good conscience, makes our sufferings from the rage and violence of men, to be comfortable. There may be a feast within the house, when a storm of hail rattles upon the tiles. But it is sometimes so ordered by divine providence, that the evils we suffer are of a mixed nature, partly chastisements, and partly trials. This was the case of the believing Hebrews, to whom the apostle directs his counsel; Heb 12:1-29. their persecution was from the unrighteous Pagans, for a cause purely religious; but it was permitted by the righteous God, as a punishment for their sins. And here the divine wisdom and goodness is admirable, that the same affliction is instrumental for the purifying of his servants from sin, and the advancement of his glorious gospel. The first and most immediate effect of his discipline, is the humbling and sanctifying them, to prepare them for his love, by which they are fortified to bear courageously the worst evils for his sake. Direction 6. Apply the mind to consider the blessings we receive, as well as the evils we endure. Whilst the intense thoughts are fixed upon the cross, the soul is racked with inward tortures, but did we turn our eyes upon our enjoyments, and the comforts that are interwoven with our troubles, it would be a means not only to compose us to patience but thankfulness. The apostle directs us ’to trust in the living God, who giveth all things richly to enjoy.’ 1Ti 6:17. In the poorest and lowest state of life, we have many favours and effects of his rich bounty; and it is the ignorance of our deservings and of our enjoyments, that causeth discontent and murmuring under our troubles. Particularly, this consideration will be effectual to repress the discontent that is apt to kindle in our breasts, upon the sight of the different dispensations of providence; that some are exempted from the current adversities of the world, and live in ease and pleasure, whilst we are deprived of many outward comforts. Suppose a sick person in extreme poverty, were received by a rich and liberal lord into his house, and convenient food, and precious medicines were provided for him, without his desert, or possibility of retribution; would he be so foolish and insolent, as to complain of unkind and unworthy usage, because some others in the family have a more plentiful table and richer habit allowed them? On the contrary, let us look down to those who are below us: how many are poor and miserable in the want of all things needful for the support of life? How many are under tormenting pains, or in desperate sadness, and have no taste and comfort in their abundance? How many are fallen into deep misery, and that aggravated by the afflicting memory of former happiness? How many are surrounded by their cruel enemies, and see no refuge, no sanctuary for their escape, but a necessity of perishing? And can we pretend a better title to the mercies of God, than our fellow worms? Our original is from nothing and our works are sinful: that we are not so desolately miserable as others, when equally guilty, is from the rich goodness of God, and should make us thankful. Add further; let the most afflicted saint in the world compare his condition with that of the most prosperous wicked persons, and the comparison will be effectual to endear God to him, and quiet his passions under sufferings. The good things of this world, in their abundance, variety, and excellence, cannot make a sinner truly happy: the miseries of this life in all kinds and degrees, cannot make a good man utterly miserable ; nay, they are inestimably more happy in their sufferings, than the wicked in their prosperity. Manna rains from heaven while they are in the wilderness; supports and comforts are from the love of God shed abroad in their hearts; and their present afflictions are a seed of eternal joy, to qualify and prepare them for the joy of heaven. Our Saviour, from whose judgment we receive the true weights and measures of things to regulate our esteem and affections, declares his disciples, when under the sharpest persecution of the tongues or hands of their enemies, under disgrace, calumnies, tortures and death, even then he declares them ’blessed, for the kingdom of heaven belongs to them ;’ and heaven is such a transcendent blessedness, that the lively hope of it, as the reward and end of our afflictions, makes us blessed here: and the most prosperous sinners are by the same infallible rule, miserable here; for the irresistible, irremediable misery that is ordained and prepared for them in hell, they would deceive themselves with the paintings of happiness, with an airy imaginary happiness: whilst the senses are filled, the soul is empty: but they shall not long enjoy the ease of their ignorance and security; the world can do no more to make them happy, than if one should compound and temper a draught, and give it to the poor and miserable, that induces sleep and pleasant dreams for a few hours, but when they awake they are still poor and miserable. Our Saviour pronounceth a woe to the rich and full, ’to those that laugh now, for they shall weep and mourn :’ their false deceitful felicity, will end in real misery. It is St. Austin’s question, who would not prefer grief with a sober mind, before the jollity of a phrenzy ? Who would be a merry madman? for he is only happy in his fancy, and fancies himself so, only because he is distracted: and according to the rules of true wisdom, the worst estate of a saint, when lamenting and languishing under troubles, is more eligible than the best estate of a sinner, when triumphing in prosperity. Direction 7. Lastly, frequent and fervent prayer to the ’Father of mercies, and God of all consolation,’ is a blessed means to support the spirit, and make it humble and obedient to the afflicting providence of God. It is divine counsel, ’is any afflicted, let him pray.’ It is prayer opens the heart, and carnal grief breathes out; prayer opens heaven, and divine joy flows into the soul; the King of glory keeps no state, there is always easy access to his throne and his ears are always open to his humble suppliants. His most gracious nature inclines him to sustain us in our dejections. We have a powerful plea from his compassions to encourage our prayers in great troubles. ’He will regard the prayer of the destitute, and not despise their prayer.’ The most glorious attribute of the Spirit, the Comforter,’ is most useful and beneficial to afflicted suppliants: affliction is the season, and prayer the sphere of his activity. That our prayers may prevail, these following rules must be observed. (I.) They must be addressed with an humble trust on the mercies of God, that incline him to relieve and sustain the afflicted. Thus the apostle James directs the afflicted, ’to ask in faith, nothing wavering.’ Jas 1:6. We read in scripture of his bowels, the light of his countenance, his melting eye, the soft, serene, compassionate expresses of his most gracious nature towards his suffering people. He doth not esteem himself more honoured with the glorious titles of our Creator and King, than with the amiable endearing name of our father; and with a confidence becoming that relation, we are directed by his divine Son to make our requests to him. It is recorded of Augustus the emperor, that when one presented a petition to him in a timorous and shy manner, that generous prince, whose humanity was equal to his dignity, was moved with displeasure, as if it had been a tacit reproach that he was of an untractable fierce nature. Thus it is a disparagement of God’s benignity and clemency, when we pray to him in a diffident manner: he is more pleased in doing us good, than we can be in receiving it. Indeed, if the promises of God did not encourage our hopes, we should not presume so much of his affection, as to lay the burden of our cares and sorrows on his arms; but heaven is not fuller of stars to enlighten the darkness of the night, than the scripture is of precious promises for the refreshing the disconsolate. When the church complained, ’the Lord hath forsaken me, and my Lord hath forgotten me :’ Isa 49:14-16. what assurance does he give of his most tender and unchangeable love to her ;- ’can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold I have graven thee upon the palms of my hands :’ if he cannot forget himself he cannot forget his people. It is his dear title, ’God that comforts those who are cast down.’ 2Co 7:1-16. Add to this, the interest of the saints in Jesus Christ, who ever lives to make intercession for them. None is more tenderly inclined to mercy, than he that has suffered misery : and he felt our sorrows, that he might afford relief and succour to us. Whilst our Saviour was upon the earth, and was followed by a multitude of diseased miserable persons, virtue went out of him, and healed them all: and since his ascent to heaven, has he withdrawn that universal healing, virtue, and left us under irremediable and unmitigable sorrows? Did his compassionate eye regard all that were afflicted, and are we now out of his sight ? Then such was his indulgent humility, that although he could have performed the cure by a word, yet he readily offered to attend a sick servant; ’I will come and heal him :’ and now he is raised from his- humble state on earth to the throne of heaven, does he disdain to extend his merciful hand for our relief? No, his heart and love is the same in heaven as upon the earth. It is true, he is exempted from all passionate frailties, all afflicting affections that are inconsistent with the felicity and glory of his kingdom: but he still retains the same solid love, the same godlike compassion, the same ready will to support and deliver his people in misery. Nay, if the change of his state could have made any in him, it could be no other than what is recorded to the immortal honour of Vespasian, by one that had experience of his royal bounty; that the raising him to the imperial throne made no alteration in his breast, but that his power was enlarged equal to his will of doing good. Our Saviour in his exaltation at the right hand of God, has all power, equal to his infinite love, that is suitable to the permanent relation between him and the saints: he is their head, and they his members: and was there ever such a miracle, or rather monster in nature, that the head the most eminent part, the seat of all the senses, did not resent a wound made in the foot the lowest and most servile part of the body? Does it not presently express its real complaints? For the natural union of the parts communicates the sense of the pain suffered by any to the whole. And such is the spiritual union between the divine head and his members, that from heaven he rebuked the cruel persecutor of the saints, in language expressing the union of charity between himself and them ’Saul, why persecutest thou me ?’ He does not say, why persecutest thou my saints, why my servants, but ’why me?’ Though he is not capable of any sorrowful sense, yet his affections are quick and vigorous to his people. If it were possible that his joy, wherewith he is infinitely blessed, should be increased, it would be in the effusions of his goodness to afflicted christians, ’let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.’ How heavy soever the calamities are, let them not sink our spirits into despair, but raise them to nearer approaches to the God of consolation. (2.) The prayers of the afflicted must be always with submissive deference to the will and wisdom of God, as to the manner, the degrees, and time of his delivering them. Afflictions are not peremptory and immutable dispensations, but conditional, for holy and good ends, and we may humbly pray for their removal. It is no resisting of providence, to address to the divine majesty with frequent and fervent requests, that he would please to take his chastising hand off from us. Upon David’s humble prayer, the destroying angel was commanded to cease; in the midst of judgment mercy interposed, ’it is enough.’ But, we are apt to be impatient in our troubles, and by hasty impetuous desires of ease and deliverance, disturb our tranquillity and offend God. As those who are diseased with a rheumatism, being worse in the night than the day, impatiently long for the rising sun to dispel the oppressing humours, and cheer their spirits: so in our afflictions we impatiently renew our requests, ’Lord, how long? Lord, make haste ;’ not reposing ourselves on his wisdom and goodness, who will do what is best for us. God is both our father and physician, and when the corrupt humours are purged away, will give cordials and restoratives to his afflicted children. The prophet tells us, ’he that believes, makes not haste ;’ he doth not by undue means seek to remedy his evils, nor passionately and unquietly solicit the accomplishment of the promises, before the season appointed by the divine decree: for that is to desire that his mercy should be displayed to the prejudice of his immutability; but humbly waits God’s pleasure. (3.) Let the main desires of the afflicted be for divine grace, (which is never more necessary and useful than in troubles) that they may glorify God, and obtain their eminent end, the salvation of their souls by them. We are often very ardent in our prayers for trivial things, neglecting the most necessary and important. As if a prisoner loaded with irons should passionately entreat, that his chains should be gilded, not loosed. How many spend their zealous affections in praying for temporal things, wherein their happiness does not consist. One of the reasons why God heaps upon rebellious sinners the good things of this life, is to instruct us how despicable they are in his account, things to be thrown away, as he seems to do. And he often refuses the petitions of his servants concerning temporal things. When Pelopidas interceded with Epaminondas the wise governor of the Thebans, for the freedom of a base fellow that for some crime was committed to prison, he denied his request; and presently released him upon the desire of a vile harlot: and gave this reason, it was a favour not worthy the dignity of Pelopidas, but suitable to the quality of such a petitioner. And sometimes we pray for things dangerous and hurtful to our souls; and it is becoming the providence and love of our heavenly father, to deny our ill-counselled desires. Let us therefore be more intent and importunate in our petitions, that our afflictions may be rather sanctified than removed. We have neither understanding nor strength, how to order ourselves, how to bear and improve great afflictions. The apostle Paul declares, ’I have learned in every condition to be content.’ By the revelation of the gospel, and the Holy Spirit’s teaching that all his earthly troubles should end in the heavenly glory, he was instructed in that science of the saints. We are therefore directed, ’if any man want wisdom,’ that is, how to manage himself patiently under afflictions, ’let him ask it of God, who gives to all liberally and upbraids not.’ Jas 1:1-27. If afflictions are sore and sudden, it is very hard to compose and support the spirit. The passions are servants of sense, rather than obedient to reason, and by their first violent motions surprise the mind, and overcome it before it perceives the assault; he that is not a master, is a slave to them. Or suppose no angry resistance, no impetuous passions in the afflicted breast, yet the heart bleeds inwardly, and faints away. David had natural courage to encounter a lion, yet he was so disconsolate in his troubles, that he was fain to argue against his sadness; ’why art thou cast down, O my soul? why art thou disquieted within me ?’ Psa 42:1-11. And having raised his drooping spirits, yet he relapsed to his first faintness, till by supplies from God he was confirmed in hope of deliverance. The apostle implores the glorious power of God, that the Colossians might be ’strengthened with all might, unto all patience, and long-suffering with joyfulness.’ Col 1:1-29. We should sink under heavy sufferings or be tired with the length of miseries, without his immortal strength. But if the power of God assist a weak spirit, it will be finally victorious over all the evils of the world. How many martyrs of the tender sex, who would naturally tremble at a drawn sword, yet by divine support despised the tormentors, and all the instruments of cruelty? In them was an imitation of that miracle of divine power, when the three children walked in the midst of the flaming furnace, untouched by the fire. God is styled ’the God of patience and consolation.’ It is his sole prerogative to comfort the afflicted: ’I, even I, am he that comforts you.’ The woman in the gospel, that had a bloody issue, no human art could afford her aid and relief: and when her estate was wasted on the physicians, and her strength by her disease, she came to our Saviour and by touching the hem of his garment was presently healed. Thus the afflicted spirit, whom no worldly things are able to support and make joyful, finds everlasting comfort in God. He satisfies the soul with his love, and establishes this persuasion, ’that all things shalt turn for the best to his people.’ Now by prayer the divine power and favour is engaged for our support and deliverance. How many psalms of David begin in tears, and end in triumph? In his great exigency, when ready to be swallowed up by his enemies, he dispatched a flying prayer to heaven for relief; ’Lord, take hold of shield and buckler, and stand up for my help:’ and the Almighty appeared in arms for his rescue. And he recounts another blessed experience of the efficacy of prayer; ’in the day when I cried, thou answeredst me; and strengthenedst me with strength in my soul.’ Psa 138:1-8. The affliction was still incumbent, but did not overwhelm him; which was a more gracious testimony of God’s love, than if it had merely been taken away. It is said of the distressed, ’they looked to him, and were lightened.’ Psa 34:5. It is the perfection and propriety of the saints in heaven to see the glorious face of God without veil or shadow; but here some rays of his quickening countenance comfort his afflicted servants, while they lift up their eyes and hearts to his sanctuary, a joyful light breaks forth, that leads them out of the dark labyrinth of their troubled thoughts. If the saints remain disconsolate, it is not for want of mercy and power in God to refresh their sorrows, but from neglecting to improve their interest in him, and deriving spiritual comforts from his fulness, by humble believing prayer. When the disciples were surprised with a storm in the sea of Tiberias, they toiled with hard labour to save the ship that was like to be overwhelmed by the waves; but all in vain, till by their cries they waked our Saviour, who was asleep in the ship. ’He lifts up his head and the proud waves presently sink; he speaks a word of command, and the boisterous winds are silent; and a great tempest is changed into a great calm.’ This may fitly represent the afflicted state of a christian, their passions swell into a storm, they are ready to be overwhelmed with troubles, but it is because Christ sleeps in them ; they have his presence as if they had it not ; but earnest constant prayer will awake him, and his propitious presence will secure them from shipwreck, and make their breasts the true pacific sea, and bring them safely to the blessed eternal shore. Briefly; God teaches us to profit by our afflictions and this affords matter of joy and thanksgiving. The psalmist declares, ’blessed is the man whom thou chastenest, and instructest out of thy law.’ The divine teacher gives a right understanding of sufferings, for what end they are sent, and teacheth by the voice of the rod to obey his word. He instructs us in our duty with the clearest convictions, and infuseth gracious dispositions suitable to his doctrine. He gives directing light, and a seeing eye to perceive it; he presents heavenly encouragements, and prepares the heart to receive them. Now what the apostle Paul speaks of the cross of Christ, is applicable to the crosses of the saints: ’God forbid that I should glory but in the cross of Christ, by which the world is crucified to me, and I to it.’ The cross of Christ made the Jews and Pagans to despise and reject the gospel, esteeming it to be gross folly to expect a glorious immortal life, from one who was ignominiously put to death; yet that was the great argument of the apostle’s triumphant joy, because he felt the virtue of it to unbind the charms of the world so admired by carnal eyes. He looked upon it with the same disaffection and disregard, as one that is near expiring; it appeared in his eyes rather as a loathsome object, than with amiable qualities. And if the cross of a christian be the means of internal mortification, if thereby this vain deceiving world be rendered contemptible to him, and his affections are inflamed to things above, he will find cause to glory in tribulation. To conclude this argument: There is no affliction how great soever, though with respect to natural means unremovable and unmitigable, yet if it be sanctified by divine grace, a christian even while he is so afflicted, has more cause of joy than grief, more reason to bless God for it, than to repine and complain. ’In every thing give thanks, for this is the will of God in Christ Jesus concerning you.’ 1Th 1:5. He turns afflictions into benefits, and our affectionate praises are due upon that account. ======================================================================== CHAPTER 42: 2.00 THE SURE TRIAL OF UPRIGHTNESS ======================================================================== The Sure Trial of Uprightness by William Bates Contents Preface The sure Trial of Uprightness The Application http://www.newblehome.co.uk/bates/upright.htm ======================================================================== CHAPTER 43: 2.00P PREFACE ======================================================================== Preface It is the blessed privilege obtained by our Saviour for his people, that sincere though imperfect sanctification is graciously accepted of God the judge of all. This sincere holiness is strictly and indispensably required "by the law of faith, in the hand of the Mediator:" without it we cannot partake of the treasures of mercy and of glory that are revealed in the gospeL It is therefore a matter that infinitely concerns us, both in respect of our present peace and fixture blessedness, to make a true discovery of our uprightness. And usually all the fears and inquiries about oar spiritual state issue in this, whether we are upright or not? The assurance of our uprightness, is a fountain of relief in all perplexing jealousies about the favour of God: far notwithstanding our defects, "he will spare us, as a father spares his son that serves him." This great question of our sincerity may be cleared by a due observing our hearts and ways: for conscience is an inseparable faculty of the soul, and even in the heathen accused or excused, as their actions were exorbitant or regular according to the internal law, and consequently gave testimonies of their wickedness, or moral integrity. The scripture indeed tells us, "the heart of man is deceitful above all things, and desperately wicked, who can know it ?" But this primarily respects the discerning it by others; as the apostle saith, "who knows the things of a man, save the spirit of a mana which is in him?" There may be the affectation of the name of religion, joined with a disaffection to the thing: there may be solemn formality without cordial godliness; an acting of piety and personating devotion for vile ends. But though the impure artist under a veil of hypocrisy may be concealed from others, yet he is not from the conviction of his own mind. I shall add further, that many from ignorance or carelessness, may presume they are in a state of salvation, when they are "in the gall of bitterness, and bond of iniquity." There are many carnal shifts made use of to palliate the evil condition of men’s souls, but their security proceeds from the neglect of due examining their hearts and lives. It will be a vain excuse at the last day, "to plead, the serpent beguiled me : for it is not merely our deceivableness, but willingness to be deceived, that exposes us to mistake our spiritual condition by the insinuations of satan. As the wise philosopher observes, a man is the first and principal flatterer of himself, and therefore apt to be deceived by other flatterers. But if we take "the candle of the Lord," and impartially search ourselves, though the heart be such a dark labyrinth, that every secret turning cannot be discovered; though all the deflections and errors of our ways cannot be exactly known, yet we may understand the habitual frame of our hearts, and the course of our lives. It is the end of the following sermons, to direct men in the discussion of conscience, that they may not from an erring mind, and corrupt heart, deceive themselves in a matter that so nearly concerns them, and incur the double punishment in proportion to their guilt, as our Saviour foretels, "When the blind lead the blind, both fall into the ditch." Many useful rules are laid down by divines, whereby true grace may be discerned from counterfeit: but the plainest trial and level to the perception of the lowest christian, is, whether there be a sincere respect to all God’s commands, without the reservation of any known sin, how pleasant soever, to the carnal appetites, or the exception against any known duty that is displeasing to them. If men would retire from the vanities and business of the world into themselves, and search their spirits with that seriousness that is due to so weighty a matter; if with a resolution to know the state of their souls, if conscience were inquisitive as under God’s eye, that has a full prospect into every breast, they might have an inward testimony of their sincerity or deceitfulness. The apostle’ refers the decision of our state with respect to God, to the testimony of the enlightened conscience: £if our hearts condemn us not," (of any habitual indulged sin) "then we have peace towards God. If our hearts condemn us, God is greater than our hearts, and knows all things." From the neglect of trying themselves, many live in a cloud of delusion, and from inward darkness pass to outer darkness for ever. ======================================================================== CHAPTER 44: 2.01 THE SURE TRIAL OF UPRIGHTNESS CONTD ======================================================================== The Sure Trial of Uprightness contd 5th. The sin that the enlightened conscience reflects upon, with anguish and bitter remorse, is usually that which has been indulged, and whereby God has been most dishonoured. There is so deep an impression of the Deity in the soul, and our duty and accountableness, that it cannot be utterly defaced; and though the rebellious will and affections control it for a time, yet it remains for the conviction and punishment of delinquents. Conscience is a spy in our bosoms, and observes in order to a discovery; and what is written in its register cannot be rased out. It is true, a spirit of slumber sometimes seizes upon the wicked, and conscience is so stupified, that they sin without reflection and remorse; but there are times wherein conscience is roused up like a lion, and tears "them in pieces" according to the fearful threatening. This is sometimes done by the powerful preaching of the word: the apostle describes "the word of God" by its admirable efficacy; "It is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." When the word by a piercing application discovers the bosom sin, and the fearful judgment that attends it, so that the guilty cannot obscure the evidence of the one, nor avoid the terror of the other, then conscience bleeds afresh that was seared before. There is recorded a wonderful instance of this in the "Acts of the Apostles:" when Paul the prisoner "reasoned of righteousness, temperance, and judgment to come," Felix trembled: the discoursing of those virtues that were directly contrary to his habitual enormities, ripped up his conscience to the quick, and struck into consternation that lofty sinner. From hence it is that many decline a sharp and searching ministry, which is always the token of a guilty heart. The word shining upon the conscience (like the reflection of the sun upon the waters that made them appear like blood) makes sins to appear in their crimson guilt, their bloody aggravations. Our Saviour tells us, that "the evil doer neither loves nor comes to the light, lest his deeds should be reproved." John 3:20. When a powerful preacher, as a second conscience, as if he knew the hearts and ways of men, sets their sins in order before their eyes, and closely applies the threatenings of divine vengeance to them, conscience often joins with him, and as a faithful echo repeats the terrible truths to their conviction and anxiety. In times of affliction, "when our sins find us out, we usually find out our sins." In full prosperity men are strangers at home, and rarely look inward: they will not endure the inquisition and judicature of conscience: wealth and wickedness harden them against the most serious counsels, the most solemn reproofs and ardent exhortations : tney are blind to the sun, and deaf to thunder; but a sharp affliction clears the eyes, unlocks the ears, opens the heart, and pricks the tender vein. The awakened penitent will make an exact search to find out the Achan, the troubler of the soul, and the special sin is so in the interpretation of the vigilant and afflicted conscience. The bitter remembrance of that sin is answerable to its guilt; the more it was indulged, the more the law of God was despised, the more it wounds the spirit : when the pleasure is passed, nothing remains but the sting and poison. Joseph’s brethren, who so long had been insensible of their treacherous selling him to bondage and misery; yet in their fears conscience remembers it with aggravations of their unnatural cruelty: "And they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us." Lastly. Consider the several kinds of sins to find out your own: some are of omission, some of commission; some are spiritual and inward; some are carnal, and acted with noise and notice; some distinctly flow from visible causes; some spring from an unsuspected fountain. There are many of a civil composed conversation, who are careless of spiritual duties, of holy communion with God by raised solemn thoughts, and ardent desires, of watchfulness over their hearts, to regulate their aims and affections by the pure law, and are insensible of their neglect and guilt. The unrenewed nature has a ’strong reluctance against spiritual duties. Many are righteous to men, and unrighteous towards God; they do not pay those duties that are indispensably from reasonable creatures to the blessed Creator: the highest love for his perfections and benefits, an obedient respect to his commands in their actions, a resigned submission to his will and wisdom, an entire trust in his fatherly providence, and zeal for his glory. Many rob him of that time that is consecrated to his service: the Lord’s Day, (though it is our privilege as well as duty to keep it holy) when the public worship is at an end, as if the remainder were unsanctified, they wretchedly waste in complimental visits, in civil matters, in discourses impertinent to the solemn work of it. Many who are diligent to provide for their families, yet are as bad as infidels in neglecting to instruct their children and servants in the saving doctrine of the gospel, to command them to be circumspect in their ways, to set before them a living pattern of holiness, and carelessly suffer their precious souls to perish for ever. How many who are not guilty of open rebellious sins against the law, yet neglect the great indispensable duty of the gospel, an humble, unfeigned, entire closing with Christ as their Prince and Saviour. They presume upon their moral virtues, of the safety and goodness of their condition: they never had a feeling sense of their want of the imputed righteousness of Christ to reconcile them to God, nor of the holy spirit to make them partakers of the divine nature; as if only the profane, riotous, notorious sinners, had need of his most precious merits and mediation to abolish their guilt, and save them from hell, and of the holy spirit to sanctify them. From hence it is that many civil persons remain in an unrenewed state, and are the natural subjects of satan, and die in their sins. Some are regular in a course of religious duties, they pray, hear the word, receive the sacrament, but without those holy affections that are the life of religious duties, yet content themselves with the external bodily service, which is neither pleasing to God nor profitable to their souls. Some cherish a secret pride that they are not so bad as others; some a vain presumption of the divine favour, because they serve God in a purer way of worship than others, when they neglect substantial religion that recommends us to his gracious eye. Some will severely reflect upon the visible sins of others, whilst there is an unperceived consumption of the spiritual life in themselves. This may seem to proceed from the hatred of sin, when the real inward motive is to quiet conscience by an appearance of zeal against sin, and make it inobservant of their inward voluntary defects. The most excellent things may be counterfeit, satan may transform himself into an angel of light; sinful affections may be varnished and gilded, so as to be mistaken for divine graces. Briefly, the heart is an everlasting deceiver, and without a perpetual watchfulness, we are in danger of close corruptions that will blast our sincerity. To find out our sin, it is requisite to search where we may think there is little reason to expect the finding it. II. I will now consider what the preserving himself from his peculiar sin implies. (1.) An abstaining from the practice of that sin. When David had an opportunity to destroy Saul, his unrighteous and implacable enemy, and secure himself, when, excited to it by Abishai, who would have dispatched him at a blow, yet he rejected the temptation with abhorrence; "The Lord forbid that I should stretch forth my hand against the Lord’s Anointed;" 1Sa 26:11 thus he preserved his innocence and integrity. Our Saviour tells us, "He that commits sin, is. a servant of sin:" John 8:1-59 an indulgent course of sin denominates a person a slave of sin, and a rebel against God, and is utterly inconsistent with sincerity. It is true, an upright man may fall by sudden surreption, by an insinuating infirmity into a foul sin, from which he has a settled aversion, and keeps himself in the general course of his life: and that single act of sin is a blemish of his integrity, but retracted by a speedy repentance, does not denominate him a hypocrite. One may be pale from an accidental surprise by fear, or red through a sudden flush of blood from anger, yet not be so by complexion; for the complexions, pale and sanguine, are drawn by the pencil of nature, the lively characters of the predominant humours, and are usually visible in the countenance. But although an upright person keeps himself from the gross acts of sins that are clearly against natural conscience, and supernatural grace; yet whilst we are clothed with flesh, the body of sin does not finally expire, and temptations are as importunate as flies about us, (from whom the tempter has his title) that it is morally impossible to be absolutely undented: therefore uprightness requires that we should carefully consider our weak side, what passions we are most inclinable to by our temper, and so diligently fortify ourselves against them, that they may not have dominion over us; and though we cannot arrive, yet we may advance towards the complete, conquest of sin. And in our endeavours against the sins to which we are most inclinable, and that often foil us, constancy is inseparable from sincerity. If we neglect the humbling of our souls for unavoidable infirmities, the earnest seeking for the divine mercy and grace, and a careful watching against them, we so far decline from uprightness, (2.) It implies the mortifying the inward affection to that sin. The rule of our duty requires this : " Cleanse your hands ye sinners, purify your hearts ye double-minded." Jas 4:8. The will is the proper principle of sin, and from the depravation of the free faculty actual sins proceed. As the love of the subject-is the strength of the prince, so the love of any sin preserves its dominion. There may be a concurrence of circumstances to hinder the actual commission of sin, of which the heart is guilty. An unclean person, when separated from the object of his impure desires, may languish in his lusts, and by contemplative commission be guilty before God. * A malicious person may keep the fire of malice in his breast, without the least discovery by a spark or smoke in his words or actions, waiting for an opportunity that he may take his full revenge, and is a murderer in his wishes. The rapacious desire of another’s goods without actual robbery, induces the guilt of theft. There may be an invincible bar between the sinful affection and the object. Sickness or age may so waste the vigour of the body, that we cannot perform the gross acts of sin: but this abstinence has no moral value, for it only proceeds from the disability of the instrumental faculties. If one in a consumption leaves his revelling and licentiousness, it is no sign of divine grace, but of wasted nature. As in a sick person the appetite fails, "the soul abhors dainty meat;" Job 33:1-33. but if he recovers, his appetite revives, and is more craving for his abstinence: thus many who could not enjoy their pleasant lusts in the time of diseases, being restored to strength, their vicious affections are reincited by new temptations, and with greater excess act over their old sins, as if they would pay interest for their impatient forbearance. An old sinner may retain and cherish the fire of lust in his heart, when age has snowed upon his head; as in mount Etna the sulphureous fire and snow are near together. But as the philosopher observes, if a young eye were put into an old man’s head, he would see as clearly as ever. So if natural strength were restored in an unconverted sinner, he would be as ardent and active in prosecuting his carnal desires as before. Terrors of conscience may stop the current of men’s lusts: fear has torment, and is inconsistent with the pleasures of sin; the fear of visible vengeance, that sometimes strikes the wicked, or the apprehension of judgment to come, may control the licentious appetites from breaking forth into actual commission of sins. But as when the lions spared Daniel, it was not from the change of their wild devouring nature, for they destroyed his accusers immediately, but from the suspending their hurtful power: so when a strong fear lays a restraint upon the active powers, yet inward lust is the same, and would licentiously commit sin, were the restraint taken away. The keeping ones self from sin, that is the sign of uprightness proceeds from the mortification of "the flesh, with the affections and lusts thereof." The apostle tells us, "carnal circumcision, without the circumcision of the heart, was of no avail to obtain the favour of God:" so the outward forbearance of sin without inward-purity, can never commend us to the divine acceptance. A rebel may be driven from the frontiers, but so long as he keeps the royal city, he is unsubdued: so if a lust keeps possession of the heart, though the executive powers may be retained or disabled from the outward acts, it still reigns. III. I shall now prove that the keeping a man’s self from his special sin, is an undeceiving evidence of sincerity. 1st. God approves it: "I was upright before him. God has not eyes of flesh, he doth not see as man sees." The deepest breast is as clear as crystal in his sight. He "weighs the spirits of men," and exactly knows what is true gold, and what is counterfeit. He is the searcher and judge of our hearts, and his approbation is the strongest seal of our uprightness. As God said to Abraham, "now I know thou fearest me, in that thou hast not withheld thy son, thine only son from me." Gen 22:12. So if we sacrifice at his command, the sin that is as dear to us as Isaac was to his father, the sin of our love and delight, the sin that is ours by choice and custom, then we shall hear the blessed testimony from heaven, that we love God in sincerity; he will own us as his friends. Sincere Christians can appeal to God in the psalmist’s language, and with his affections; "Lord, search me, and try me, and see whether there be any way of wickedness in me:" they are not conscious of any indulged course of sin, which would make them fearful of his pure and piercing eye. 2nd. It will appear that the keeping ourselves from our peculiar sins, is an infallible proof of uprightness, by considering in what it consists. In scripture uprightness is equivalent to perfection and integrity, and opposite to guilt. (1.) It is equivalent to perfection; "mark the perfect man, and behold the upright; for the end of that man is peace." Psa 37:37. The absolute perfection of holiness is not attainable upon earth, none are refined to a height of purity without mixtures and allays: but according to the mitigation of the gospel, the saints, whose aims, desires, and endeavours are to obtain perfection, are accepted in the blessed Mediator as perfect. Now the indulgence of any darling sin, is utterly inconsistent with perfection in the mild sense of the gospel, and consequently with uprightness. This will be more evident, by considering, that uprightness is equivalent with integrity. The psalmist prays, "let integrity and uprightness preserve me." Integrity implies an uniform equal respect to all the divine commands. When conscience of our duty to God, and the reverence of his authority shining in his law, inclines us to obey all his Will, we are upright. Partial obedience that divides the precepts, and complies with those that are agreeing with our carnal affections and interest, and neglects the rest, is as inconsistent with sincerity as death and life. As the soul in the natural man is a vital principle from whence all the actions of life and sense proceed; so renewing grace is a principle of universal obedience. Herod "did many things gladly, upon the preaching of John the Baptist:" but he would not part with Herodias, his charming lust still had dominion in his heart. The young man observed other commands of the law, but when our Saviour tried his integrity, by commanding him "to sell all, and to give it to the poor, and he should have treasure in heaven;" it is said, "he went away sorrowful:" covetousness was his bosom sin, and blasted the sincerity of his obedience. (2.) Uprightness is opposite to guile. Our Saviour gives this testimony of Nathaniel, "behold an Israelite indeed, in whom there is no guile;" a genuine son of Israel, whose character was sincerity. Guile implies a reserved affection for a particular sin, under a pretence of religious observing the divine law. The scripture sets forth by conjugal love, the dearest resemblance of the mutual love between Christ and his church. If a wife should take another besides her husband into her embraces, she is an adulteress, false to her husband; and all her amiable attractive society with him, is but the fine hypocrisy and pretence of love. Thus when one bosom sin is retained, the heart is false to God, notwithstanding the most specious devotion: the indulgent practice of one sin impeaches our integrity. (3.) To this I shall add select examples of uprightness recorded in scripture. It is said of Noah, "he was a just man, and perfect in his generations: for when the whole world lay in wickedness, he preserved himself unspotted from their pollutions:" this was a noble testimony of his uprightness in the esteem of God. Joseph repelled the impure solicitations of his mistress with indignation: "how shall I do this great wickedness, and sin against God?" David when old, and his blood and spirits so frozen, that no clothes could warm him, that a fair young virgin lying in his bosom was not blemished by him, was not from divine grace, but wasted nature: but that Joseph in the vigour of his age, the sinning season, kept himself undefiled, was the sure symptom of sincerity. Job has this testimony from God, that "he was a perfect upright man:" and in the depth of his affliction, he tells his suspicious friends, "till I die, I will not remove my integrity from me: my heart shall not reproach me so long as I live;" Job 31:4-7 that is, of reigning hypocrisy of which they had accused him. His uprightness he proves by an induction: he preserved himself from the sin of his age: in his youth, when sensual lusts are impetuous, he "made a covenant with his eyes not to look upon a maid:" and for this reason, because he was under "the inspection and observance of God," he kept himself from the sins of his calling: he was a magistrate, and in the exercise of his office, "his foot never hasted to deceit, and no blot cleaved to his hand:’ upon this he appeals to the enlightened tribunal above, "let me be weighed in the balance, that God may know my integrity.". He kept himself from the sins of his condition; for though high in dignity, yet so humble, "that he despised not the cause of his man-servant or maid-servant that contended with him:" though in full prosperity, yet so compassionate, that as a "father he fed the poor, and clothed the naked." He was so sensible of his dependant mutable state here, "that gold was not his hope, nor the fine gold his confidence:" and so heavenly and spiritual in his mind tand affections, "that he did not rejoice. Because his wealth was great, and because his hand had gotten much." This reflection upon the temper of his heart, and his deportment in his prosperous state, was the main assurance of his integrity. ======================================================================== CHAPTER 45: 2.02 THE APPLICATION ======================================================================== 1. Let us be excited to make a judgment of ourselves by this rule. The true decision of our spiritual state, results from the testimony of conscience concerning our uprightness or insincerity. "If our hearts condemn us not" of predominant hypocrisy, some indulged-habitual sin, "then have we confidence towards God," that we are accepted of him. If conscience be enlightened and faithful in the trial, a man cannot deliberately deceive himself: he must know whether his resolutions and endeavours be to obey "all the will of God;" or, whether, like an intermitting pulse, that sometimes beats regularly, and then faulters, he is zealous in some duties, and cold or careless in others? Saul would offer sacrifice, but not obey the divine command to destroy all the Amalekites: for his partiality and hypocrisy he was rejected of God. But it is the character of David, he was a "man after God’s own heart, in that he did all his will." It is not the authority of the lawgiver, but other motives that sway those who observe some commands, and are respectless of others. A servant that readily goes to a fair or a feast when sent by his master, and neglects other duties, does not his master’s command from obedience, but his own choice. Sincere obedience is to the royalty of the divine law, and is commensurate to its purity and extent. There are two requisites to make a certain sign of a thing: 1. If the sign be never without the thing signified. 2. If the thing be never without the sign. The redness of the sky is but a contingent sign of fair weather, because the appearance of it in the morning is often followed with storms and rain; and sometimes a fair day is without that visible sign. But daylight is an infallible sign of the sun’s being risen: for its ascending in the horizon always causes day, and without the presence of the sun, all inferior lights can never cause day. Thus the abstaining from the beloved lust is a sure sign of uprightness: for it is inconsistent with hypocrisy, and the inseparable effect of sincerity. It is inconsistent with hypocrisy: till the divine grace cleanses the heart, alters the taste of our appetites, and purifies oar affections, we shall never detest and forsake our own sins that are fleshed in our natures. It is true, there may be an abstaining from some sins, when the heart is not sincere towards God: for eome particular sins are opposite to the respective tempers of men, and the averseness from them is not the effect of supernatural grace, but of natural constitution. As that meat that is delicious to one palate, to another is distasteful; so the sins that have a temperamental relish to some, are disagreeing to others. It is observed of those who are stung with a tarantula, the sweetest musk does not move them till those notes are struck that are harmonious with their distemper, and then delightfully transported, they fall a dancing till their strength is spent. Thus temptations are prevalent according to the complexional lusts of human nature. But when there is no harmony and agreement between the objects without, and the affections within, the tempter loses his design. A voluptuous brute, whose heart is always smothering or flaming with impure desires, may have no inclination to covetousness: a covetous wretch, whose soul cleaves to the earth, may feel no temptation at the sight of an exquisite beauty. Some are made captives by one passion and some hy another. In the mysterious fable, Perseus, who encountered the terrors of Medusa, was easily overcome by the beauty of Andromeda. Virtue victorious over fear is often corrupted by pleasure. Besides, some lusts are of a repugnant nature. This difference is observable between errors and truth, vices and virtue. Errors are inconsistent and irreconcileable, and at war among themselves: but truth has an universal consent and mutual dependance in all its parts: there is no contrariety between natural and supernatural verities. Vices are sometimes so contrary in their ends and exercise, that they fall foul upon one another, that none can be so universally wicked, as to commit all sins, but if he be addicted to one must forsake the other. But there is a connexion between the graces of the Holy Spirit; though different in their objects and natures, yet they have the same tendency, the glory of God and our own salvation, and are united in the subject; There is but one way to heaven, as there can be but one straight way to a place: but there are innumerable deviations from it, as many "crooked ways" to hell as there are sinful lusts that bring men thither. The prophet tells us, "all we like sheep have gone astray, every one in his own way." There are many by-paths that lead to destruction. We must also observe to prevent mistakes, there may be a forsaking of a particular sin that has been delightful and predominant, without sincerity towards God; for another lust may have got possession of the heart, and take the throne. There is an alternate succession of appetites in the corrupt nature, according to the change of men’s tempers or interests in the world. As seeds sown in that order in a garden, that it is always full of the fruits in season: so original sin that is sown in our nature, is productive of divers lusts, some in the spring, others in the summer of our age, some in the autumn, others in the winter. Sensual lusts flourish in youth, but when mature age has cooled these desires, worldly lusts succeed; in old age there is no relish of sensuality, but covetousness reigns imperiously. And as the conditions and interests of men alter, so their affections change; they are not constant to their bosom-sine. Now he that expels one sin and entertains another, continues in a state of sin; it is but exchanging one familiar for another; or to borrow the prophet’s expression, "it is as if one should fly from a lion, and meet with a bear, that will as certainly devour him." The forsaking our respective sin is the inseparable effect of uprightness. It has been proved before, that if the heart be divided between obedience to the divine law, and inclination to any sin, it is false to God. Repenting Ephraim said, "what have I to do any more with idols?" Hos 14:1-9. An expression of vehement detestation: idolatry had been the reigning sin of that tribe, and therefore the renouncing of idols was a clear convincing sign of their sound conversion. It is impossible that sincere love to God, and the habitual allowance of a known sin should be in the same heart, as for the ark of God and the idol of the Philistines to be placed on the same altar: uprightness is consistent with frailties, but not with chosen lusts. As loyalty to the prince is consistent with some actions contravening his laws, that proceed from ignorance or surprise: but loyalty is inconsistent with rebellion, that is open treason, or with treasonable designs that are secret rebellion. So any sin that men presumptuously live in, or consent to in their hearts, is absolutely inconsistent with uprightness. 2. Let us be excited to keep ourselves with all diligence from our iniquity. This is the master-piece of mortification, the noble effect of renewing grace, and very difficult to the corrupt nature. To enforce this duty, I will propound those motives and means as are very conducing for our performance of it. The motives are, (1.) Habitual indulged lusts are irreconcileable with the state of grace; they render the sinner, till forsaken, incapable of God’s pardoning mercy here, and the heavenly glory hereafter. The gospel is a gracious act of oblivion for the restoring of rebellious sinners to the favour of God: but the pardon is obtained upon conditions that are indispensable. Mercy is assured to penitent believers for all their sins of ignorance, and those frailties that are the causes of their daily sorrow and watchfulness, and for all presumptuous sins retracted by repentance: but the Saviour of the world excludes the impenitent and unreformed from mercy; "unless ye repent, ye shall all likewise perish." Now when repentance is sound and solemn, the spirit is deeply wounded for that sin whereby God has been most dishonoured, and his law violated: the remembrance of it opens a full stream of tears, and excites a holy hatred: and according to the degrees of sorrow and revenge, there will be care to preserve ourselves from that sin. The psalmist saith, "blessed is the man to whom the Lord imputes no iniquity, in whose spirit there is no guile;" implying, that one reserved lust which is a certain argument of deceit in the fairest professors of religion, is a bar against the pardon of our sins. The tenor of the unchangeable covenant of grace is, "I will write my laws in their hearts; and I will be merciful to their unrighteousness, and their sins and iniquities I will remember no more;" God promises to reconcile their affections to his commands. The law may be written in the mind and memory of an unsanctified person, for the ideas of the most repugnant things are consistent in those faculties; but the heart is not capable of contrary objects: the love of God’s law expels the predominant love of sin. Now since the promise of pardon is in conjunction with inward sanctification, which implies an universal aversion from sin, it is evident that indulged habitual lusts are not capable of pardon: whatever quality the sin be of, whether of omission or commission, the allowance makes it destructive to sinners. As from what corner soever a blasting wind comes, whether from the east or the north, it destroys the fruits. If but one selected sin remains in the affections and practice, it contracts the malignity of all the rest, and will prove deadly to the soul. It is not a presumptuous reliance on the merits of Christ that will "save men with their sins." The atonement made to divine justice by the precious sacrifice of the Lamb of God, was never designed for the reconciling God to those who with depraved obstinacy continue in their sins: it is utterly inconsistent with the divine wisdom, holiness, justice, and truth, to appoint a sacrifice for the expiation of final impenitency: such out-sin the death of Christ, I will not say as to its infinite merit, but as to the application and intended benefit of it. The value of his death to abolish the guilt, and the virtue of it to mortify the power of sin are inseparable. The precious balm has a fragrant smell that revives the spirits, but without applying its substance to the wound the scent will not heal it. The soul must feel the power of Christ’s sufferings to kill our sins, otherwise the pleasing belief of his righteousness will not justify us before God. The mercy-seat sprinkled with his blood affords protection from the avenger to all relenting, returning sinners; but justice will tear the presumptuous sinner from the horns of the altar. The most rigorous penance will not avail without mortifying the affection to sin: the most severe discipline to the body, is but like a mountebank’s applying the salve to the weapon without dressing the wound, that cannot work a sound cure. The dispensing of the treasure of merits to penitent paymasters, and giving mercenary bills of exchange to receive righteousness from others, is so wretched and transparent a fallacy, that were not the minds of men prodigiously stupified, it is impossible they should believe it will avail them before the judgment-seat of God. Let our prayers be never so frequent and earnest, they are of no prevalency with God whilst the beloved sin is retained. The condition of our favourable audience is set down by Solomon in his divine prayer at the dedication of the temple; "what prayer or supplication soever be made by any man, or by all the people of Israel, which shall know every man the plague of his own heart, and spread forth his hand to heaven; then hear thou in heaven, and hearing forgive." 1Ki 8:38. If they shall be sensible of the bosom sin, of its pestilential malignity, and with repenting sorrow acknowledge and forsake it, they are prepared objects of mercy, David saith, "if I regard iniquity in my heart, the Lord will not hear my prayer." God sees through all the disguises of hypocrites, and has a bright prospect into the heart, if any insinuating infirmity be cherished there, it will make him averse from our persons, and requests. It is not the performance of religious and charitable duties; that will purchase indulgence for a beloved sin. The most costly sacrifices, the most liberal charities, are neither pleasing to God, nor profitable to us, without an unfeigned renouncing of our sins. It is a carnal shift that many use to excuse the practice of a chosen sin, by the doing some good things: many strict observers of the rituals of religion: are dissolute epicures: as if they might compensate for their voluntary defects in one duty by their care in another. But if conscience be not so far stupified that it can neither hear, nor see, nor speak, it is impossible but the guilty deceiver must be terrified with the words of St; James "that whosoever shall keep the whole law, yet offend in one point, he is guilty of all:" the most strict observance of one precept will not excuse disobedience to another: the voluntary continued transgression of any command involves a man under the guilt of breaking the entire law, the divine authority being despised that makes it binding. I will instance in one kind of sins. Many that have increased their estates by craft and circumvention, or by violence and rapine, will bequeath part to pious uses, presuming by a kind of composition with God to be discharged of their guilty gains. St. Austin observes that some in his time thought it to be obedience to the command of our Saviour, "make yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations." This is to defile and debase the name of the righteous and Holy God, it is to make him altogether like to corrupt men, as if he would be bribed to patronize their wickedness. And in other cases, thus monstrously carnal men bend the rule of rectitude to the obliquity of their desires. They are willing to deceive themselves, and imagine that only ministers of a preciser strain will terrify them with eternal judgment for one retained sin; they desire and are apt to believe such a mercy, as will bring them to heaven with their sins in their bosoms. But the apostle warns us, "be not deceived, God is not mocked; as a man sows, so shall he reap." There are sure and tender mercies for the upright; but strict and certain justice for the wicked. Sincerity is so amiable and pleasing in God’s eyes, that he graciously passes by many infirmities upon that account. It is said of Asa, "that his heart was perfect all his days," 2Ch 15:17. and notwithstanding some gross faults, God accepted him. But when the heart is corrupted by the love of some pleasant or profitable sin, it renders a person with the most specious services odious in God’s sight. In short, indulged known sins that men habitually commit in hopes of an easy absolution, are not the spots of God’s children. It is so directly contrary to the divine nature, to that holy ingenuous fear of offending our heavenly Father resulting from it, that only the wicked are capable of such a disposition. Presumptuous sins are a contumelious abuse of divine mercy, and exasperate that high and tender attribute to the confusion of sinners at the last. "Do good, O Lord, unto those that be good, and to them that are upright in heart. As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity." Psa 125:4. (2.) We may, by divine grace, subdue the strongest lusts, that from our nature and temper, or from custom, and the interests of the carnal state have rule over us. The new covenant assures believers, that sin shall not have dominion over them, because they are not under the law but under grace." The law strictly forbids sin, but the gospel furnishes with strength to subdue it. It is true, inherent corruption has so divested men of spiritual strength, that they cannot free themselves from the power and infection of sin: and when any lust is fomented by temptations, and has been frequently gratified, it is more hard to be subdued. The apostle speaks of some, "whose eyes were full of adultery, that could not cease from sin:" they were in a state of carnality, and loved to be so. When lust is imperious, and the will servile, men cannot wean themselves from the poisoned breasts. This disability consists in the depraved obstinacy of the will, that aggravates their sin and judgment. Yet so foolish are sinners, as to use this plea to make them excusable for their habitual lusts: conscience checks them, and some faint desires they have to avoid their sins, but they cannot change their natures. They colour licentiousness with the pretence of necessity: they complain of their chains, to let loose the reins of their exorbitant desires in a course of sin. But natural corruption that involves us under guilt, cannot make us innocent. It is true, if in our original condition, the human will had been stamped by fate with an unalterable inclination to sin, we could not have been guilty: for if there be no principles of liberty, all the names of good and evil are cancelled, and all moral means, instructions, persuasions, threatenings, are but lost labour. In brutes there are some natural resemblances of virtue and vice, yet not worthy of reward or punishment; only so far as by imagination they are capable of instruction and discipline, and by coming near to reason, have a little imitation of liberty, they are rewarded or punished. But man in the condition wherein he was created, had perfect freedom, becoming the dignity of the reasonable creature, and was enriched with all the graces of which original righteousness was compounded: the harmonious orders, and coherent dispositions of the soul and body qualified him for his duty. But in the state wherein his voluntary sin has sunk him, the body is often distempered by the annoyance of the mind, and the soul pays an unnatural and injurious tribute to the vicious appetites of the body: and when corruption is heightened by custom, and the natural propensity inflamed by temptations, any lust becomes more irresistible: so that without a new nature inspired from above, they cannot rescue themselves from the bondage of sin. Now the moral impotence in men to vanquish their lusts, though it will be no apology at the day of judgment, yet it will discourage them from making resistance: for who will attempt an impossibility? Despair of success relaxes the active powers, cuts the nerves of our endeavours, and blunts the edge of industry. It is related of the West-Indians, that upon the first incursion of the Spaniards into their country, they tamely yielded to their tyranny: for seeing them clad in armour which their spears could not pierce, they fancied them to be the children of the sun, invulnerable and immortal. But an Indian carrying a Spaniard over a river, resolved to try whether he were mortal, and plunged him under water so long till he was drowned. From that experiment they took courage, and resolved to kill their enemies who were capable of dying, and recover their dear liberty lost by so foolish a conceit. Thus men will languish in a worse servitude, if they fancy the lusts of the flesh, their intimate enemies to be insuperable. Fear congeals the spirits, and disables from noble enterprises, which hope persuades and courage executes. Now we have an army of conquerors to encourage us in the spiritual war with the flesh, the world, and satan, enemies in combination against us. How many saints have preserved themselves unspotted from the most alluring temptations? They were not statues, without sensible faculties, but ordered them according to the rule of life; they were not without a conflict of carnal passions, but by the Holy Spirit subdued them: and though some obtained a clearer victory than others, yet all were victorious by divine grace. The examples of so many holy and heavenly men, prove as clearly and convincingly, that the strongest lusts may be subdued, as the walking of Diogenes demonstrated there was progressive motion against the sophistical arguments of Zeno. "I can do all things, saith the apostle, through Christ that strengthens me." To omnipotent grace all things are easy. Our Saviour speaking of the extreme difficulty of a rich man’s salvation; "that it is as easy for a camel to go through the eye of a needle, as for a rich man to enter into the kingdom of heaven," presently mitigates the difficulty; "what is impossible to men, is possible to God." He can sanctify a rich man, that his humility shall be as low, as his estate is raised above others; that his affection shall be heavenly in the affluence of the world; that trust in God shall be his dearest treasure. Divine grace is a sure fountain of assistance to all that sincerely seek it. It is the promise of God, "Ephraim shall say, what have I to do any more with idols?" The idols that charmed their imaginations, should be rejected with deep abhorrence. Our Saviour cured the paralytic person that for thirty-eight years had been in a desperate case, incurable by natural remedies; an emblem of the efficacy of divine grace in curing the most inveterate habits of sin. There are recorded some eminent instances of the power of grace in changing the nature of men. Nicodemus came to our Saviour concealed, at first by night, as being ashamed or afraid of observation in the day: but when he was born again by the renovation of the spirit, what an admirable change was wrought in him: with a holy heat of affection he defended our Saviour when alive, in the presence of the pharisees, his unrighteous and implacable enemies: he brought costly preparations for his funeral when dead: and these two glorious effects of his valour, are recorded by St. John, with this addition "this is that Nicodemus that came to Jesus by night." John 7:19; John 19:37. No passion is more ungovernable than fear, yet even the apostles did not express such fidelity and fervency for the honour of their master. Another instance is of the jailor that kept the apostles prisoners: he was of a harsh cruel, temper, a quality adherent to his office; but grace so intenerated and softened his heart, that "he took them the same hour of the night, and washed their stripes," Acts 16:33. A visible and sudden effect of the spirit of love and power, and of a sound mind. It is recorded of many who used "curious arts, they brought their magical books, though counted worth fifty thousand pieces of silver, and burnt them: so mightily grew the word of God, and prevailed." Acts 19:19-20. How insuperable soever sin is to naked nature, it may be subdued by grace. St. John gives an honourable testimony of the Christians to whom he wrote: "my little children, ye are of God, and have overcome the evil one: for the spirit that is in you is greater than that which is in the world." The Holy Spirit is not only greater in himself than the tempter, but as fortifying weak Christians is superior to the evil spirit, with all his train of artillery, the manifold temptations which the world affords in his war against our souls. Satan takes advantage, not only from our security, but our pusillanimity: we are therefore commanded to "resist the devil, and he will flee from us." What is observed of the crocodile, is applicable to the great enemy of our salvation: he is terrible in his assaults upon the faint-hearted, but flies from those who are watchful to resist his temptations. To excite Christians to make serious and hopeful trials for the subduing the strongest corruptions, I will select two examples of the virtuous heathens, who restrained anger and lust, that are the most rebellious passions against the empire of the mind. Socrates by natural temper was choleric, yet he had so far reduced his passions under the command of reason, that upon any violent provocation, his countenance was more placid and calm, his voice more temperate, and his words more obliging: thus by wise counsel and circumspection, he obtained a happy victory over himself. The other is of young Scipio, the Roman general in Spain, who when a virgin of exquisite beauty was presented to him among other captives, religiously abstained from touching her, and restored her to the prince to whom she was espoused. How do such examples of the poor pagans, who in the glimmerings of nature expressed such virtues, upbraid Christians who are servants to their corruptions in the light of divine revelation? If by the practice of philosophy they kept themselves from the dominion of their carnal appetites, shall not Christians by a supernatural aid obtain a clearer victory over them? In vain do men pretend want of strength to vanquish their stubborn lusts; for if they sincerely seek for divine grace, and are faithful in the use of means proper to that end, they shall obtain a blessed freedom from the power of sin. (3.) The subduing the ruling lust, will make the victory over other sins more easy. Our commission against sin, is like that of Saul against the Amalekites, to destroy them all: if any one be spared it will prove as fatal to us as the Amalekite that dispatched Saul, who suffered him to live when the whole lineage was doomed to utter excision. Now amongst the divers lusts that war against the soul, some are the leaders that give vigour to the rest, that recal them when withdrawn, rally them when scattered; and renew the fight against us. As the virtues of the sanctified mind, so the passions of the carnal appetite assist one another: therefore when the corrupt passion that was so dangerously influential upon the rest, is subdued by divine grace, they necessarily decline, and are easily mortified. The temperamental lust is the root from whence many others spring and are fed, and the eradicating of that takes away the strength and life of other vicious affections. The king of Syria commanded his captains not to fight against small or great, but only against the king of Israel; and after he was slain, the victory over his army was presently obtained. Let us direct our zeal against the leading lust, for all the servile lusts must fall and die with it. When Mithridates the king of Pontus, a fierce implacable enemy of the Romans was killed, their joy was exuberant in sacrifices and feasts, esteeming that an army of enemies were extinguished in his death. Besides, one victory inspires courage to achieve another. When David was to encounter with Goliah, he derived confidence from his experince; "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine." 1Sa 17:37. The visible expresses of the divine power in conquering the former enemies of the church, were the support of their faith: "Awake, awake, O arm of the Lord, and put on strength; art thou not it that hath cut Rahab, and wounded the dragon, Pharaoh and the Egyptian army?" Isa 51:9. In our spiritual warfare, experience of the divine assistance is a cordial that fortifies the spirits: if the strongest and fiercest of our corruptions lie bleeding ready to expire, we shall not fear the rest. The same grace that has subdued the reigning lust, will make an impression of obedience upon our affections that are less powerful in us. (4.) Consider how dearly our sins cost our Saviour, his sacred blood, to reconcile us to God, and to set us free from their dominion. This is an argument purely evangelical, and most worthy the breast of a Christian. He dearly purchased a title to our love, and the serious contemplation of his passion, has an admirable efficacy to inspire the flame, and consequently to make sin odious, that must be expiated and purged away by such bitter sufferings. Our sins brought our Saviour to the cross, and can we entertain them in our hearts with the crimson guilt that cleaves to them? Can we live in the practice of them, and crucify him afresh? He "came to redeem us from all iniquity, and purify us to himself, a peculiar people zealous of good works." How can we defeat the end and disparage the efficacy of his death? How can we violate such dear obligations? To cherish any sin is the most ungracious and unkind return to his bleeding dying love, who valued our souls more than his most precious life. Were it not visible by daily experience, that many are so prodigiously wicked, it would raise our wonder how it is possible, that any Christian to whom the love of the Son of God in dying for our sins is revealed, should indulge himself in any sin. If we did frequently and with solemnity and seriousness remember the death of our Saviour, and his blessed intention in it, we should find that change in our hearts in regard of our sins, as Ammon did in his affections to his sister Tamar: his incestuous love to her at first was a secret fire that consumed him; but after he had dishonoured her, and polluted himself, his hatred of her was more extreme than his love before: thus the sins that have been as near to us as our bosoms, as pleasant as our corrupt inclinations, as familiar and intimate as custom, that have deeply defiled our souls, we should with stronger detestation reject them, than ever with delight we committed them. (5.) The blessed reward of uprightness is a powerful motive to excite us to keep ourselves from our sins. The firmament is not sowed thicker with stars, than the scripture with precious promises to the upright. They have a peculiar interest in the love of God that is the fountain of felicity: "The prayer of the upright is his delight." Pro 15:10. He is most graciously ready to supply all their wants, satisfy their desires, allay their sorrows, overcome their fears. "The Lord is a sun and a shield: he will give grace and glory, and no good thing will he withhold from those that walk uprightly." Psa 84:1-12. A comprehensive promise of the blessings of time and eternity. The highest honour is the reward of subduing our rebellious lusts. "He that is slow to anger, is better than the mighty: and he that ruleth his spirit, than he that taketh a city." Pro 16:32. The quality of the enemy makes the victory more illustrious. Now the rebellious passions that war against the soul, are enemies infinitely more dangerous than those who destroy the bodies and estates of men. The conquest of armies and cities is achieved by boldness and strength, that are not the peculiar excellencies of man, for the horse and the lion are superior to him in those respects: but the reducing his unruly affections into holy order, is the effect of divine grace, wherein we resemble God. How many of the famous heroes, in the world’s account, were worse than wild beasts, enemies to humanity that unnaturally and barbarously spilt the blood of thousands to purple their usurped royalty ? But in subduing the tyrannous passions of lust and anger under the sovereignty of the renewed mind, there is the happy union of innocence and victory. There are degrees in the exaltation of the saints, as the passions their inward enemies which they subdued, were more stubborn, and hardly to be overcome. In some there is such a concord of humours, such a placid mild temper, that they enjoy a pacific possession of themselves: but this is the benefit of nature, not of victorious grace. Where there is little resistance., there is no honour to overcome; where there is no matter of triumph, there is no glory in triumphing. But when ia the natural temper there are seeds of incitation to fierce anger and inordinate lust, and when those propensities are inflamed by temptations, if we subdue those disorderly and violent passions, it is the most noble effect of divine grace. On the contrary, the sinner that yields himself to the sway of the carnal appetites, is "the servant of corruption:" 1Pe 4:1-19 is defiled and debased in such a manner, that he is sunk below the beasts that perish: for what is baser than corruption, except the sinner that obeys it ? The peace and joy that is the reward of victory over our sins, cannot be understood but by experience. What a savour of life is the death of a reigning sin? What an angelical comfort was it to Joseph and the blessed mother of Christ, when the advice was brought from heaven to them in Egypt; "Arise, for they are dead that sought the young child’s life?" What consolation does it afford, when the holy spirit witnesses with our spirits, that the enemy in our bosoms, that sought the life of our souls, is mortified by repentance? the psalmist tells us, "Light is sown for the righteous, and joy for the upright in heart." Psa 97:11. The present sense of God’s favour, and the future hope of glory, shed abroad that bright serenity in their breasts, that is a reflection of heaven. In our extremity, when a good and quiet conscience will be more valuable than crowns and sceptres, and solid comforts more worth than the world, how refreshing will the inward testimony be of our uprightness? When Hezekiah was under the sentence of death, and his kingdom could afford him no comfort, this allayed his sorrows, "Remember, O Lord, that I have walked before thee with an upright heart." Isa 38:3. This testimony of conscience will calm our agonies, and expel the terrors of that last enemy: this when we are ready to die, will assure us that our Redeemer lives. The two substantial joys, (how divine!) the one from the reflection upon the past life, the other from the prospect of eternal life, are the blessed reward of uprightness. In short, the sum of felicity is expressly assured to them: "The upright shall dwell in thy presence, where is fulness of joy, and rivers of pleasure flow for ever. (6.) Consider the woful effects of indulging the lusts, that by pleasure or profit bribe men to give consent to their commission. The naked light of reason discovers sin, and makes it easy to conscience: but a strong light armed with terrors, the law of God, with the doom annexed to the precept against rebellious sinners, makes it fearful. The command is peremptory and universal, with respect to all temptations and allurements to sin, be they as dear and difficult to be parted with, as the "right eye, or right hand,". Mat. 5. the most useful and precious instruments of life, yet they must with abhorrence be cast from us, or "the whole man will be cast into hell fire, where the worm dies not, and the fire is not quenched." Mark 9:1-50; This terrible threatening is sadly repeated by our Saviour three times, to make the more powerful impression upon sinners. The guilty accusing conscience begins the everlasting hell here. Our Saviour saith, that "a woman when she is in travail, hath sorrow because her hour is come; but as soon as she is delivered, she remembereth no more the anguish, for joy that a man is born into world:" but a sinner, after he hath brought forth his sin with pleasure, is struck with horror at the monstrous birth. When conscience is strongly awakened, it arraigns and condemns without partiality: the sinner is the executioner of the sentence upon himself. The torment of the spirit is invisible to others, and in that the more like hell, and unavoidable. It is as the cruel practice of the tyrant, related by the poet, who fastened a dead body and a living together, that the putrefaction and stench of the one, might cause a lingering death in the other: this is a little resemblance of the effect of the guilty conscience charged with "dead works," and inseparable from the sinner. All the pleasure of the world cannot stupify the ssnse, or mitigate the torments of the wounded spirit. In the approaches of death, the sins men have indulgently committed, return to the memory, and the ghastly apparition strikes them into consternation: the thoughts are fearfully transferred from the sick body to the guilty soul, from the consideration of the first death to the second that immediately attends it. In vain they desire to live: for time is irrevocably passed, and the season of mercy expired; in vain they desire to die entirely, and put an end to their misery, for immortality is the inseparable but fatal privilege of their nature. If they look upward, revenging justice is ready to pass a1 heavy doom; if beneath, a fearful depth is ready to swallow them up. Who can express the agonies and throws of the guilty conscience, the dismal degrees of the tormenting passions in the wicked, under the apprehensions of eternal judgment? Yet the most fearful apprehensions are not commensurate to the prepared plagues by vindictive justice for impenitent sinners. "Who knows the power of God’s wrath?" The chosen expressions in scripture to represent it, will be verified in higher degrees, than can be inflicted from the most vehement and terrible things in the world. Fire is so tormenting to sense, that no man can endure the point of the flame of a candle upon his flesh: "Who then can dwell with devouring fire, and with everlasting burning?" Besides, the damned are not only passive, but active in their wretched state: there is a hell of rancour and indignation within, and of fire and brimstone without them: what furious reflections will they make upon their votary madness, that for the seeming pleasures of sin that were but for a season, they should continue their rebellion against omnipotent Deity, and bring upon themselves his fierce and unchangeable displeasure. This infinitely aggravates their misery: after a million of years, the entire sum remains that revenging justice will exact for ever. The righteous Judge will never so far be reconciled as to annihilate them. Perfection of misery! Desperate sorrow! A life in torments that never dies, a death that never ends. Surely it is impossible for men that have reasonable minds to choose the pleasures of sin, that are like bubbles on the water that presently break and vanish, when attended with misery that admits no ease or end. Is there any possible comparison between them ? The serious belief of hell cannot consist with the knowledge and purpose of sin, and the delightful practice of it: either the belief of it will infuse and impress such efficacious virtue into men’s minds that will restrain them from sin, or the habitual course of sin will extinguish or eclipse the belief of the punishment. It is recorded of Croesus, when pursued by the army of the Persians, he filled a strait passage between the mountains with boughs of trees and set fire to them, and thereby secured his retreat: if men were so wise as to set the fire of hell between the temptations of sin and their affections, it would be a sure defence from their spiritual enemies. But the scene of torments prepared for unreformed sinners, is little understood and less believed by men whilst they are in prosperity: though the Saviour of the world has in great mercy revealed them in such expressions, as may terrify even secure carnalists, that only live to sense. Infidelity lies at the bottom, and renders the most terrible truths ineffectual. There is such a riddle in the tempers of men, they are not sensible of divine mercies till deprived of them, nor of divine judgments till they feel them. But if right reason were attended to, they must be convinced of unseen rewards and punishment to be dispensed in the next state. For the light of nature discovers an essential difference between moral good and evil: from hence proceed the reflections of conscience either approving or condemning our own actions, and making a judgment upon the actions of others by that common rule, according to which all acknowledge that men ought to live. This truth is so engraven in the human nature, that even the most wicked sinners, who endeavour, if it were possible, to make conscience so blind as not to see, and stupid as not to feel, yet cannot totally exclude the application of it to themselves, and will acknowledge the obligation of it in the general, and with respect to others. Now the law of God written in man’s heart necessarily infers a judgment upon the transgressors of it, and the judgment includes a punishment becoming the majesty of the Lawgiver that ordains it, and the extent of his power that executes it. Divine revelation makes this truth much more clear and certain. The apostle tells us, "If we live after the flesh, we shall die:" and will God cease to be holy, and just, and true, that impenitent sinners may escape punishment? But there are some poisonous principles infused into the hearts of men, that encourage them in their sins, notwithstanding their assent to the doctrine of a future judgment. Some cannot persuade themselves, that God will be so strict and severe, that for a single forbidden pleasure, when they respect other commands of his law, he will condemn them for ever. The secret presumption that one transgression will not provoke their Judge to extreme wrath, hardens them in a sinful course. But St. James declares, "He that offends in one point is guilty of all." One known allowed sin that a man habitually commits, involves him in the guilt of rebellion against the divine authority that made the law. It was observed before, Herod did some things according to John’s divine instructions, but he would not part with Herodias, and that one sin denominated him wicked. Many are like him, they observe some rules of religion, perform some duties, are zealous against some sins, but there is an Herodias, a sin pleasant to the taste of their temper, that they will not relinquish, and without any promise, nay against the threatenings of God, they believe he will be merciful to them notwithstanding their wickedness. This presumption is an unnatural abuse of God’s mercy. This exasperates that high and tender attribute: for what can be more provoking than to imagine that the divine mercy should encourage sin, and protect unreformed sinners from the arrests of vindictive justice? The blood that Ahab spared in Benhadad induced a deadly guilt, as that he spilt of Naboth; as God spake by the prophet to him, "Because thou hast spared that man, whom I appointed to destruction, thy life shall go for his life:" the application is easy, to spare the life of sin will cost the life of the sinner. One lust that adhering custom, or the closer nature, or any carnal interest so endears to men, that they do not sincerely desire and endeavour to mortify and forsake, will be fatal to them for ever. Some habitual sinners when terrified with the apprehension of future judgment, (for God sometimes thunders in the conscience as well as in the air) endeavour to quiet their fears by presuming that the death of Christ will reconcile offended justice, and his blood cleanse them from all sin. They will lean upon the cross to save them from falling into the bottomless pit, but not crucify one lust on it. The vanity of this has been showed before: I shall only add, that it is most opprobrious to the Son of God, and most destructive to sinners; for it is to make him the minister of sin, as if he came into the world to compose a church of rotten and corrupt members, and unite it to himself: such a mystical body would be more monstrous than Nebuchadnezzar’s image, of which the head was gold, and feet was miry clay. And this will be most destructive to their souls; for by turning the remedy of sin into an occasion of sinning, they derive a woful guilt from the death of Christ instead of the precious benefits purchased by it for true believers. For an unreformed sinner to oppose the blood of Christ to the fears of damnation, renders his condition desperate. The most who continue in a sinful course, strive to elude the warnings of conscience, by resolving that after the season of sinning is passed, they will reform, and apply themselves to seek the favour and grace of God. But how hazardous, how incongruous is the delay of serious repentance? How hazardous? The lives of sinners are forfeited in law, their time is a reprieve depending merely upon the favour of the Judge, how can they have a warrant for a day? But they are young, and strong, and think the day of death ant their last account to be at a great distance. Vain security! as if death were not in every place, and every hour, as near rebellious sinners as their sins that deserve it: "if thou doest evil," says God to Cain, "sin is at the door." Damnation is ready to tread upon the heels of sinners, and if divine clemency and patience did not interpose, would immediately seize upon them. God sometimes shoots from the clouds, and breaks the strongest buildings into ruins: it is not the error of his hand, but his pity, that impenitent sinners’ escape his visible vengeance. But who can assure them of future time? Besides, suppose that sinners who hate to be reformed whilst present temptations are so inviting, had a lease of time, can they command the grace of God? They now suppress the motions of the Spirit, and in effect say to him, as Felix to St, Paul, awakening his conscience with a sermon "of righteousness, and temperance, and judgment to come: Go away for the present, when it is a convenient season I will call for thee." But will the holy Spirit assist them at death who have always resisted him in their lives? Without his powerful quickening grace, they will be unrelenting in their guilty polluted state: and can they have any regular hope to obtain repentance unto life, when they have so often quenched his warm excitations? Delay proceeds from hardness of heart, and merits, final desertion from God. How incongruous is it to expect, that divine mercy will accept of a death-bed repentance, that is merely by constraint of fear, and a resolution to live well when they know they can live no longer? To continue in sin upon this conceit, that God will easily be reconciled to sinners at the last; that confession with the mixed affections of sorrow and fear, for the sensible effects of sin in pains and sickness, and worse that immediately attend it in the next state, will obtain a total and final acquittance from our Judge, is an extreme dishonour to his ruling wisdom, his unspotted holiness, his incorruptible justice, and inviolable truth. The mercy of God that will justify all unfeignedly repenting believing sinners for Christ’s sake, will justify God in the condemning wilful obstinate sinners, who render themselves eternally unworthy of it. To conclude the motives; if we desire the favour of God that is better than life, if we fear his wrath that is worse than death, if we would obtain heaven, or escape hell, let us mortify our respective sins. I shall now propound the means that are requisite for the preserving us from our special sins. If the following rules seem harsh and distasteful to the carnal mind, it is to be considered, that medicines for the recovery and preservation of health, are not sweetmeats of a pleasant relish. (1.) In order to the keeping ourselves pure and upright, we must be inquisitive to understand intimately and distinctly what are the sins to which we are most liable: for he that doth not know what he should fear, is careless, and secure, easily disordered and vanquished by a temptation. Some lusts are open and notorious in the gross commission: others lie deep and are of a harder disclosure. Ignorance is the strong defence of sin; it begins in inward darkness: the captive is kept securely in the dungeon. The understanding directs the will, the will commands the practice: if the sin be undiscovered, we are not acquainted with our danger, and shall not avoid it. A principal part of our knowledge is terminated upon ourselves: what is the weakest part with respect to our natures, minds, and affections: otherwise not provided of defence, we shall be overcome without resistance. Now by applying the rules that have been largely insisted on in explicating the doctrinal point, we may understand our peculiar sins. If we consider our constitution, we may know what sins are suitable to our tempers. Our frequent lapses are a sensible discovery how the weight of nature inclines us. The reflecting upon the several ages of life, and our conditions in the world, will be an indication what sins endanger our souls: the young are strongly disposed to pleasures, the old to avarice, the healthful and prosperous to intemperance in the use of worldly things, the sick and afflicted to impatience, the rich to security, the poor to envy. When the special sin is found stripped of its flattering colours, divest it of its alluring dress, that it may appear in its foul deformity, and kindle an aversion in our breasts against it. The correcting vicious errors begins in the enlightened mind, that discovers them, and our proneness to them. And since we are so apt to disguise our darling sins, and to be partial to ourselves, let us with the psalmist, pray to the Father of lights, "that he would search us, and try us, and see whether there be any way of wickedness in us, to discover it to us by the light of his word, and cover it with his pardoning mercy, and lead us in the way everlasting." (2.) Diligent watchfulness and circumspection is an effectual means to keep ourselves from the sins that easily encompass us. This implies prudence to discover dangers, and the exercise of the spiritual powers to prevent and resist them. Watchfulness is a universal duty of constant revolution: there are respective duties that belong to persons according to their relations, and several conditions: there are duties of stated times and seasons: but the duty of watchfulness to prevent sin, extends to all in this frail state, according to our Saviour’s command to his disciples, "what I say unto you, I say unto all, watch:" and at all times; for though we are not always engaged in actual fight, we are always in the field, liable to manifold temptations, that are ready to surprise us upon careless neglect of our duty. Habitual grace if it be not drawn forth into exercise by constant watchfulness, cannot fortify us against sin. A saint that is humble and watchful, preserves himself from the power and infection of sin, that another who in degrees of grace excels him, but relaxes his watch, is sadly foiled by. Joseph, a young man, by vigilance, and avoiding the temptation, kept himself untainted from the impure solicitations of his mistress: David, though of great experience in religion, and of eminent holiness, yet when he intermitted his watch, how suddenly was he surprised? From a careless glance, curiosity passed into complacence, complacence into lust, lust into adultery, and is an eternal example to excite our fear and caution. If there be not a continued diligence, the same holy person that with defiance and indignation has resisted the tempter at some times, has been vanquished at other times. Lot was righteous in Sodom, but how foully and wofully he fell in the mountain? Now our chief care must be directed to avoid our special sins. It is a fundamental rule in the Christian life, that our weakest part is to be guarded with most jealousy, and fortified with the strongest defence: for the most frequent and dangerous assaults are on the side that is most open to surprise. The subtile tempter addresses his insinuations in compliance to our affections: he knew the softness of Adam towards his wife, and chose her to be the instrument of persuading him to eat of the forbidden fruit. Every one has a carnal part, that like Eve the mother of our miseries, is prevalent to corrupt us, and accordingly he suits his temptations. It was the crafty counsel of Balaam to Balak, Num 31:16. not to encounter the Israelites with armed soldiers, but with the allurements of women, by whom they were corrupted and seduced to impurity and idolatry; and thereby provoked God’s wrath, and were divested of his protection. When Ulysses was employed to discover Achilles, who was concealed in the habit of a virgin amongst the maids of honour, he carried a pack of toys, and a lance: and whilst the women were looking upon the ribbons, and lace, and glasses, Achilles takes up the lance, that was suitable to his martial spirit, and so was discovered, and drawn to the Trojan war, that proved fatal to him. Thus the tempter is observant of our inclinations: he will interpret a blush, a glance, a smile, a discontented gesture, any signs of our affections, and by proper motives excites the desiring and angry appetites, and is usually successful. His advantage is chiefly from our security. It is easy to surprise a suspectless enemy. St. Peter straitly warns us, "be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." 1Pe 5:8. His diligence is equal to his malice. If we are not wise and watchful, we shall fall into his snares. There is a fearful instance of it in Adam, who lost the image and favour of God in an hour, that his posterity cannot recover to all ages yet there was no corruption in his nature, he was furnished with sufficient grace: he might easily have repelled the motion to the confusion of the tempter; but through carelessness he neglected his duty to the eternal Lawgiver, slighted the double death, that of the soul and the body, that was threatened to deter him from sin, and innocence did not preserve him from seduction. What reason is there to make us watchful, both against our spiritual enemies, and our own drowsiness, lest security steal upon us without observation? for our hearts are as ready to sin as Satan is to tempt: besides the impression from tempting objects without us, there is treacherous danger within: our prime care must be to keep a severe command over our minds and hearts, to prevent the entrance of sin. The carnal appetite allures the will to consent to the actual commission, by the mediation of the mind that represents the pleasures and profits of sin. Therefore confidence must be a vigilant sentinel to prevent, as far as is possible possible, the first springing thoughts, the first risings of the sinful affections. Sinful thoughts and desires are possible acts, and are more odious to God than the gross commission is to men. The pernicious inspirations of the tempter are gradual: as one that kindles a fire with a small breath, cherishes the faint sparks till raised into a flame; so warm desires are cherished by the thoughts, till they break forth into a wilder flame. This is the most difficult part of our duty; we may more easily decline temptations from without, than keep a constant guard within. But there is no excuse for the neglect of this duty, the consequence being of no less moment than salvation. We are commanded to "keep the heart with all diligence, for out of it are the issues of life, and of death also." As the elective faculty is inclined and determined, such will be the quality of our actions, either holy and good, or vicious and evil, and such will be the reward in the next state. It is true, it is morally impossible for even the best men to be so exact in their watch, but vain thoughts may suddenly spring into the mind, and indeliberate motions may rise in the will, (which should be matter of sorrow:) but we may suppress those beginnings of sin, and prevent the morose thoughts, the musings of the mind upon the pleasure or profit, that makes the temptation so strong as to overcome us. If a watch be set at the gates of a town, to prevent any commerce with infected places, though it is not possible to exclude pestilential vapours that mix with the air, and fly imperceptibly about, yet the persons and goods that come from infected places may be excluded. "A child of God keeps himself, that the wicked one touches him not;" that is, receives no defiling impressions, by yielding to his suggestions. Our next care must be to avoid the outward temptations, that are apt to excite those lusts that are most natural to us. The art of our spiritual enemy is to make use of objects without, to entice the affections within us. The world affords variety of temptations, that through the senses pierce the heart and wound the spirit. It is therefore our duty and safety, with the strictest caution, to guard our senses. The most make no other use of their senses than the brutes; it were well they made no worse. The acts of the understanding are immanent and invisible, the affections mix with sensible objects, and are actuated with heat and motion from them. For this reason holy men have been so careful to lay a restraint upon the senses. Job "made a covenant with his eyes, not to look upon a maid." David prays, "turn away mine eyes from beholding vanity." When Solomon had so earnestly pressed the divine counsel "to keep the heart with diligence," he annexes most fitly for that end; "put away from thee a froward mouth, and perverse lips put far from thee: let thy eyes look right on, and let thy eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established : turn not to the right hand or the left; remove thy foot from evil." The sum of which counsel is, that we should so exactly guard our sensitive faculties, so order our words, our looks, our ways, as to preserve ourselves from every evil thing. Our great security is in flying from temptations. Lot was strictly commanded "not to look back on Sodom:" his wife, by casting a lingering eye towards it, was "turned into a pillar of salt, to season the world by her example, to beware of the occasions of sin." It is extreme folly to enter into temptation: for as near as the melting of wax is when it is near the flame, so are the carnal affections of being enticed, and the will of consenting when near inflaming objects. Our sad experience may instruct us, how prone our hearts are to yield to inviting occasions of sin, and how often we have been foiled by venturing into the confines of temptation. Solomon observes, "surely in vain is the net spread in sight of any bird." Pro 1:17. If the toils be never so craftily laid, and the bait be very enticing, yet a silly bird has that foresight and caution, that it will not be tempted to run into the net, but fly from the present danger. What unaccountable folly is it in men, though the temptations of sin are never so alluring to the carnal appetites, not to make use of the eye and wing, to fear and fly from the entanglements of iniquity. Besides, we forfeit the divine assistance, by entertaining the temptations of sin. The promise of preserving grace is to us while we are faithful to God: "he will keep us in all our ways," whilst we are constant in our duty, otherwise we cannot depend upon his gracious presence and assistance. If a soldier be commanded by a general to fight a duel with an enemy, he will arm him with armour of proof, and secure him from treachery: but if one from vain glory, from rage or revenge, against the command of his superior shall engage in a duel, he fights with great hazard, and if he conquers, is punished for his disobedience. Thus if in the regular course of our lives, the divine providence so order things, that temptations approach us, upon our earnest and constant prayer, we shall be furnished with "the armour of God, the shield of faith, the sword of the Spirit, the helmet of salvation." But if we run into temptations, we provoke him to desert us; and if we are not overcome by them, yet for our transgressing his holy command, we are liable to his displeasure. Confirming grace is a continual emanation from the Holy Spirit, without which we shall fall every hour. It is therefore extremely hazardous to venture into temptations: for the corrupt nature that with weight and violence inclines us to sin, is within, and supernatural strength to control the combined efficacy of the inclination, and the occasion is from above, which is justly withdrawn when we "grieve the Holy Spirit," by conversing with the temptations of sin. "The fear of the Lord is clean," effectively, as it induces an holy caution and circumspection to preserve ourselves from the defiling, captivating snares, of sin. It ia a petition more necessary than that for our daily bread; "lead us not into temptation:" considering our inseparable frailty, and the arts of our spiritual enemies to take every advantage over us, we should with all possible ardency of affection pray, that we be not exposed to temptations, or not vanquished by them: but if we rashly expose ourselves, our prayers will be an indictment against us, and we shall fall under condemnation. (3.) Serious resolutions, and solemn engagements, are of excellent efficacy to bind our deceitful hearts from yielding to sin. In the Christian life a general resolution is absolutely necessary, of being faithful to God, never to have correspondence with his enemies, but always to cleave to our duty, notwithstanding all the allurements or terrors of the world to supplant our integrity, and surprise our constancy. David tells us, "I have sworn and will perform it, that I will keep thy righteous judgments." Psa 119:106. The divine law binds us antecedently to our consent, but having taken the oath of fidelity to God, there is superinduced a new obligation to fasten us to his service. After this, to revolt from our duty, is rebellion heightened with the guilt of perfidiousness. Besides, solemn engagements against particular sins are necessary: Ephraim "shall say, what have I to do any more with idols?" He had been enchanted with the love of idols, which he renounces with indignation. A practical decree, a steadfast resolution to forsake our sin, will produce a diligent use of means in order to that end. In resolving against sin, we must depend upon the present and perpetual assistance of the divine grace, without which our resolutions will neither be sincere nor effectual. Carnal men under judgments, do often relent and resolve against their sins; from the convinced mind, transient wishes, and floating purposes of reformation arise: but till the heart be renewed by divine grace, the will is incomplete: there are secret and sometimes undiscerned affections to sin, that by new temptations are drawn forth and betray them to satan. It is a charge against the hypocrites in the prophecy of Hosea, "they were like a deceitful bow," that being ill made, or ill bent, never sent the arrow directly to the mark: sometimes after the carnal faculties have been sated with the gross fruition, men renounce their sins, and promise they will never "return more to folly:" but those resolutions are as insufficient to fortify them against the new incursion of tempting objects, as a wall of glass to resist the battery of cannon; for there is no permanent overruling principle in the heart, that makes the resolution steadfast against sin. But suppose the resolutions be sincere, and proceed from a full bent of the heart against sin, yet if divine grace do not ratify them, a strong temptation will break them, as a gust of wind breaks the strings of a cobweb. St. Peter consulting his affection, not his strength, presumptuously engaged to his master, "though all men forsake thee, I will not forsake thee:" but in the time of trial, surprised with so strong a fear, that precluded serious recollection, and distracted his mind from the deliberate comparing of the evil of sin with the instant danger, he most unworthily denied his master, and is a sad instance how weak and wavering the best men are, without the continual influences of the holy spirit to determine their wills, and make them with unfainting courage persevere in their duty. ======================================================================== CHAPTER 46: 2.02 THE APPLICATION CONTD ======================================================================== There is a vast difference between the sight of a storm at sea, and a ship in violent agitation by the winds and waves, and the miserable passengers with pale affrighted countenances, expecting present death, in a lively picture; and being in a real ship, in the midst of a real tempest, and in real danger of being swallowed up by the ocean. The sight of such a spectacle without fear, is but painted courage, as the object is upon which it is exercised: if one should presume that his heart were impenetrable to fear, because he sees the representation of extreme danger without fear, it were egregious folly, and would be soon confuted if he were actually in extreme danger of perishing in the raging sea. Thus there is a great difference between temptations represented in our thoughts, and when immediately and really before us: and between religious resolutions when temptations are at a distance, and when actually incumbent on us. There may be such resolutions conceived in the mind in the absence of temptations, that we may think ourselves guarded safely against our sins; and yet at the first encounter of a strong temptation, our resolutions may cool and faint, and our vows of obedience may vanish as the "morning dew before the heat of the sun:" there is such a levity and featheriness in our minds, such a mutability and inconstancy in our hearts. Therefore the scripture doth so frequently inculcate the duty of continual trust in God, to assist us by his strength to overcome our spiritual enemies. Divine grace raises our thoughts into steadfast resolutions against sin, turns our resolutions into holy actions, our actions into permanent habits. "God works in us, to will and to do of his good pleasure." (4.) If upon intermitting our watch, we fall into the sin that we are prone to, speedy and deep repentance is necessary to recover the favour of God, and to preserve us for the future against it. Sins of relapse more easily prevail than in the first temptation; because the tenderness and reluctancy of conscience is lessened by the commission of sin: they are more pernicious to the soul, for besides the enhancing of guilt, the unclean spirit returns with more imperiousness from indignation that he was expelled. If we have been effectually tempted to sin, let us presently retract it by repentance: there will be a suspension of God’s favour, whilst we continue without a due sense of our sin; "let not the sun go down upon God’s wrath," but with prayers and tears sue out his pardoning mercy. The neglect of present repentance is a step to final impenitence, that is unpardonable. Who can tell the degrees of danger in continuing in sin a day? How many have been cut off in their early sins, and lost their time, and hopes, and souls for ever? But that which more specially belongs to the present matter, is this, by the neglect of speedy repentance, sin is more difficultly retracted. By continuance in sin, the heart is more unwilling and unable to mortify it. The habits of the mind differ from the habits of the body: these wear out by continuance, the others are more firm and powerful: they are second inclinations, and as violent as the first that are deeply set in corrupt nature. The healing afresh wound is much more easy than an inveterate ulcer the healing the soul, and renewing it by repentance, is much more easy and safe, presently after the wounding it by sin, than after continuance under the power and infection of sin. A. deep heart-breaking sorrow will prevent relapses into sin. When conscience represents our sin in its killing drcumstances, as committed against the knowledge of the divine law, and our vows of obedienee, against the tender mercies, and dreadful justice of God: that for the low and despicable satisfaction of the sensual part, we have made ourselves unholy and unhappy: from hence the soul is struck with a sorrow so pungent, that the love of pleasure is mortified, and the sweetest sin is imbittered. The remembrance of that perplexing anguish will heighten the aversion and resolution against sin: the soul will fly with horror the occasions of offending God, and recoil at the first glance of that sin that cost it so dear, and which if entertained, will renew its agonies. As one that narrowly escapes from being consumed by fire, retains so strong an impression of the terror, that makes him always circumspect to avoid the like danger. "David’s broken bones made" him understand what a fearful sin adultery was, and cautious ever after. But a slight confession, a superficial sorrow, a few sad thoughts and tears, are soon forgot: when the sinner presumes by a slight repentance to obtain reconciliation with God, he is ready to answer the next temptation, and return to folly. (5.) Fervent and constant prayer for the renewing grace of God, is indispensably necessary to preserve us from our sins. It is by the spirit of holiness that "we mortify the deeds of the body:" that we put off the old man, and put on the new. Sanctifying grace introduces a new nature, the prolific and productive principle of a new life: it turns the current of the affections from sin to holiness. This is as astonishing as the miraculous motion of the shadow upon Ahaz’s dial, "that went ten degrees backward." Unregenerate morality may lop the branches, restrain from the gross acts, but sanctifying grace strikes at the root of sin, the inward affection. There are some medicines that will stop the fits of the falling-sickness for a time, but not expelling the cause, the disease invades nature again: so moral counsels, and politic respects, may stop the breaking forth of the lusts of the flesh, but the inward affection of sin remaining will make us apt to fall by the commission of it. Sanctifying grace makes an inward universal change in the soul: he that was unclean in his thoughts and desires, by the transforming power of the spirit, "loves pureness of heart," delights in it, and has a fixed hatred against any thing that defiles: the soul that "cleaves to the dust," and pursues the acquisition of earthly things as his treasure, being refined and elevated by grace, seeks the things above, with vigorous endeavours. In this the diseases of the body differ from those of the mind: the first, notwithstanding the most earnest desire of cures, may be incurable: the other when the desires are sincere of spiritual healing, are in the happy way of cure, for vicious affections are the diseases of the soul. This change of the affections, the effect of supernatural grace, is obtained by fervent prayer. Our Saviour assures us, that "our heavenly Father will freely and abundantly give the Holy Spirit to those who ask it" with such ardent affections, as flow from their feeling sense of the want of his influences. In humble prayer we acknowledge our unworthiness, our weakness, our absolute necessity of divine grace to mortify our lusts: in believing prayer we glorify his mercy, and his omnipotence, that he is both willing and powerful to make us victorious over our worst enemies. The prayer of Jehosaphat, when invaded by a vast army, conspiring the destruction of his kingdom, is a copy to be transcribed by us: "O our God, we have no might against this great company that comes against us, neither know we what to do, but our eyes are upon thee." 2Ch 20:1-37. Thus satan, the world, and the flesh, are combined in warring against the soul, and we are utterly unable to resist them, we must therefore address ourselves "to the God of all grace, to strengthen our inward man. And since some lusts have such strong possession, that like that stubborn sort of spirits mentioned in the gospel, they cannot be expelled but by fasting and prayer, we must with the most zealous devotion, prayer joined with fasting, implore grace to subdue them. Prayer must be continual: if we intermit this recourse to heaven, we shall presently find ourselves like Samson when his hair was shaved, weak like other men. Grace in the saints is not like light in the sun, that springs from itself, but like the light of a lamp that is constantly fed with supplies of oil, otherwise the weak light will faint and die. Inherent grace is maintained by the continual emanations from the holy Spirit: nay the habits of grace are drawn forth, into act and vigorous exercise, by supervenient exciting grace, without which they would be ineffective and useless. As there cannot be actual sight, unless the light in the eye be irradiated by light of the air: so without special assisting grace we cannot do any spiritual good nor avoid evil: we shall be foiled by every temptation, even the best will leave God, and provoke God to leave them. Our Saviour therefore enjoins his disciples the double duty, "watch and pray, lest ye enter into temptation." David with his severe resolutions to be circumspect, joined his fervent requests to God: "I said, I will take heed to my ways, that I sin not with my tongue, I will keep my mouth with a bridle, while the wicked is before me. Set a watch, O Lord, before my mouth, and keep the door of my lips." Psa 143:3. His special guidance is necessary to regulate our tongues, that we neither offend God, nor justly provoke men. (Lastly.) Faith in the Redeemer is a sovereign effectual means for the mortifying sin. The Son of God incarnate is the fountain of inherent as well as imputed righteousness: grace and glory are conveyed to us by the hands of the Mediator. The supernatural power to do good, and vanquish evil is from him: "Of ourselves we cannot conceive a good thought; through Christ strengthening us we can do all things." Spiritual blessings he purchased for us by his humiliation, and confers in his exaltation. "He gave himself for his church, that he might sanctify it, and cleanse it by the washing of water and the word." Eph 4:8. Psa 68:1-35. Being risen and ascended, he received of his Father divine gifts, and gives grace unto men. "He gives repentance," which principally consists in the mortifying sin: "he blesses us in turning us from our iniquities." Acts 5:1-42. The mortification of sin is peculiarly attributed to his death. 1. With respect to its meritorious causality, that reconciled God to us, and obtained of him the sanctifying spirit, that is the seal of his love, to communicate "the divine nature to us, by which we escape the corruption that is in the world through lust." The redemption of a captive may illustrate the redemption of sinners: for as in restoring a captive to liberty, there must be the payment of the ransom, and the breaking of his chains, so in redeeming a sinner there was the price laid down, the invaluable blood of the Son of God, to procure our spiritual freedom: for the ignominious and cruel bondage under Satan, was the penal effect of the first transgression; and the invisible chains, the darkness of mind, the hardness of heart, the rebellion of will, the disorder of affections, and all the vicious habits that kept him in the bondage of satan, are to be broken and removed. For this reason it is said, "God sending his Son in the likeness of sinful flesh, and for sin condemning sin in the flesh:" that is, Christ dying as a sacrifice for sin, reconciled God, and the fruit of that reconciliation, is the breaking the tyrannous empire of sin under which we were involved, that we may enjoy the liberty of the Sons of God. Sin brought our Saviour to the cross, and he brought sin to the cross: when he died naturally, sin died legally, that is, was condemned to lose its power in the hearts and lives of believers. The excellent ends of our Saviour’s death are expressed by the apostle; "he gave himself for us, that he might redeem us from all iniquity, abolish the guilt of sin, and purify unto himself a peculiar people zealous of good works." 2. By way of representation. As Christ died for sin, we must die to sin: he expiated the guilt of all sin for penitent believers; and a universal crucifixion of sin is the imitation of his death. The apostle insists on this as a truth of the clearest evidence to Christians, "know ye not that so many as were baptized into Jesus Christ, were baptized into his death? therefore we are buried with him in baptism; that as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." The sum of which reasoning is, that our crucifying the corrupt nature, with all its various affections and lusts, is a lively resemblance of the death of Christ, which was designed both to be operative in us of the death of sin, and to be significative of it. From whence it follows, it is the indispensable duty of all Christians to transcribe the copy of his death in their hearts and lives. The death of Christ mortifies sin by moral influence, as it is an expression of God’s transcendent love to us, and his righteous and holy severity against sin; both which are such powerful motives to destroy sin, that whoever does not feel their efficacy, is dead as the grave, without the least vital spark of grateful love to Christ. Now the unfeigned belief of the meritorious and efficacious sufferings of Christ, is the means by which the value of his death is applied, and the virtue of it derived to us for the killing of our sins. It is by faith we are united to him as our head, the fountain of spiritual sense and active power. "He dwells in our hearts by faith," and by the eminent operations of his spirit, strengthens the inner man. Faith excites us to mortify the inhabiting corruption, by arguing from the love of Christ in dying for us; he left heaven for us, shall not we leave earth for him? he denied his natural innocent will to submit to the death of the cross for our salvation; shall not we deny our depraved rebellious wills for his glory? And unless desperate sinners, who are fallen as low as hell, who can resist such melting persuasions? The apostle speaks with the most feeling expressions; "the love of Christ constrains us; has an absolute invincible empire over us, because we thus judge, that if one died for all, then were all dead, that henceforth we should live to him who died for us." And it is the noble and sensible effect of quickening grace to mortify sin. Faith as it obliges, so it encourages to subdue our sins, by reflecting upon the end of Christ’s death, which shall certainly be accomplished. St. Paul in his conflict with an incessant enemy, was fortified by an assurance from God, "My grace is sufficient for thee:" the temptation was not presently removed, but strength conveyed by which he was superior to it. Our special sins so easily encompass us, that considering our imminent danger, we may fear the issue of the fight; but the believing remembrance of our Saviour’s death, inspires new life and heat into us, knowing that he hath not died in vain. Faith raises the drooping spirit, by reflecting upon the compassionate willingness of Christ to relieve and strengthen us in the holy war. When he was upon earth, he prayed his father "to keep us from the evil of the world." This was the copy of his continual intercession for us in heaven; from whence we are infallibly assured, that he is most tenderly inclined to assist us, and preserve us, from the malignant influence of the world. For these reasons, faith in Christ has a cleansing virtue, a victorious efficacy attributed to it: "faith purifies the heart, and overcomes the world. A sincere believer that makes use of the divine ordinances, prayer, hearing the word, the confirming sacrament, and other holy means for the subduing his corruptions, shall certainly obtain a final victory, and the reward of it, a triumphant felicity. ======================================================================== CHAPTER 47: 2.1 THE SURE TRIAL OF UPRIGHTNESS ======================================================================== The Sure Trial of Uprightness Psa 18:23 "I was also upright before him: and have kept myself from mine iniquity" The title of this psalm declares the occasion of it: David "spake unto the Lord the words of this song, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul." It is a clear evidence of his heavenly mind, that after his victories and triumphs, when his throne was established in peace, he recounts the signal acts of divine providence with holy ecstacies of praise and thankfulness, and leaves an everlasting memorial of God’s excellent goodness to him. Carnal persons in extremities, may be ardent in requests for deliverance, but when it is obtained, they retain but a cold remembrance of God’s preserving mercy; nay, they often pervert his benefits: the affluence, and ease, and security of their condition, occasions the ungrateful forgetfulness of their benefactor. Self-love kindles desires for what we want, the love of God inspires a holy heat in praises for what we enjoy. In the psalm, the inspired composer displays the divine perfections in lofty figures of speech, suitable to sacred poesy, and in a relative endearing way as manifested in his preservation. He attributes such titles to God, as are significant of the benefits he received : sometimes God discovers the crafty and cruel designs that are formed against his people, his eye saves them, and he is styled their "light:" sometimes he breaks the strength of their enemies, his hand and power saves them, he is styled their "defence." Here the psalmist, with exuberant affections, multiplies the divine titles, "the Lord is my rock, and my fortress, and my deliverer; my shield, and my high tower, and my refuge, and my salvation: "a rock is a natural, a tower an artificial defence; both are used to express the safe protection he found in God. He then sets forth the extremity of his danger, to add a lustre to the name of his preserver: "the waves of death compassed me; the floods of ungodly men made me afraid: his ruin was imminent, and seemed to be inevitable: but in that distress, his fervent prayer, "his crying to God" pierced the heavens, God heard "his voice out of his temple," and speedily in the best season came for his deliverance. "He was seen upon the wings of the wind ;he rode upon a cherub," (those swifter spirits) "and did fly." He describes the terrors of his coming against his enemies : "the Lord thundered from the heavens; he sent down his arrows, and scattered them :his lightning discomfited them." The acts of justice reversed, have the ensign of mercy on them: the drowning of the Egyptians in the red sea, was the preserving of the Israelites. Briefly, he ascribes his deliverance to the favour of God as the sole mover, and the power of God as the sole worker of it. "He delivered me, because he delighted in me." His free and compassionate love was primarily active, and drew forth his power in its most noble exercise for the salvation of David. Such an ingenuous and grateful sense the psalmist had of the divine mercy: this gave the sweetest relish of his deliverance; this was his true triumph after the final conquest of his enemies. Indeed his enemies were unjust and cruel, and God vindicated the justice of his cause against them: therefore he saith, "the Lord rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me." He declares the holiness of his conversation: "I have kept the ways of the Lord, and have not wickedly departed frorn my God." And as an eminent instance of this, he saith, in the words of the text, "I was upright also before him: and kept myself from mine iniquity." In the text there is a solemn declaration of David’s uprightness, by his attesting God the searcher and judge of the heart; "I was upright before him :" and by an infallible proof of it, "kept myself from mine iniquity." There is one difficulty to be removed before I come to discourse upon the proposition, and that is, how this profession of uprightness is reconcileable with David’s actions in the matter of Uriah? Whether we consider the quality of his sins, the crimson guilt, and killing circumstances that attended them; especially the deliberate and cruel contrivance of Uriah’s death: or whether we consider the fearful interval between his sin and repentance: for like some fair rivers that in their current suddenly sink under ground, and are lost in their secret passage, till at a great distance they rise and flow again: thus it was with David, he that was so conspicuous in holiness of life, sunk into a gulf of sensuality and cruelty, and for a long time was unrelenting and unreformed, till by a special message from God by the prophet Nathan, he was renewed to repentance, and restored to the forfeited favour of God. To this objection some learned interpreters answer, that the declaration of his innocence and integrity, must be understood with a tacit exception according to the testimony of scripture concerning him, "that he did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah." That sin, though a dreadful provocation, yet did not blast the uprightness of the rest of his life, and make it unacceptable to God. This affirmation of David may refer to his afflicted state, when his conscience was tender and vigilant, and his passions so subdued, that though Saul, his most unrighteous and implacable adversary, was at his mercy, and he could as easily have cut off his head, as the lap of his garment; though he was provoked to take his full revenge on him, and put an end to his own fears, yet he rejected the motion with abhorrence; "God forbid I should lift up my hand against the Lord’s anointed:" he spared Saul, and would not by such an irregular act obtain the kingdom, though elected to it by God himself. By this we may take an estimate of his integrity, which God rewarded at last. The proposition that I shall discourse of is this, that the preserving a man’s self from his iniquity, is an undeceiving evidence of uprightness. In the managing the doctrine, three things are to be considered and unfolded. I. What sin may be denominated a man’s own. II. What the preserving onesself from that sin implies. III. How this is an undeceiving evidence of uprightness. I. What sin may be denominated a man’s own. In general, every sin that a man commits may be styled his own, as it is the issue of his corrupt nature, and the offspring of his depraved will. St. James expresses it, "every man is tempted," (that is, effectually) "when he is drawn away of his own lust." The devil may solicit and excite, but without the consent of the will he can never fasten guilt upon us. Every actual sin is in some degree voluntary: but some sins, in an eminent propriety and peculiar manner, may be called our own; such as there is a strong tendency to commit, either from the natural inclination, or custom, that is an accessary nature, or from special respects that engage the will and affections. As in the natural body composed of various members, some are more dear and useful, as the right eye, and the right hand: so "in the body of the sins of the flesh," as the corrupt nature is styled by the apostle, from the variety and union of the vicious affections, there are some particular lusts, either for pleasure or profit, are as "the right eye, or right hand," in our Saviour’s language, so dear to men, that they will lose eternal life rather than be separated from them. These reigning sins, that have a complete dominion in the unregenerate, are of different kinds in several persons. I will proceed in the discovery of them. 1. By a direct light, from their causes. 2. By a reflex light, from their effects. The causes of special sins are either natural or moral: the natural are the different temperaments of men’s bodies, and the connexion of the passions, that so strongly draw the will, that we may as certainly understand what vicious actions are naturally consequent, as astronomers foretel the eclipses of the lights of heaven. I. I will begin with the consideration of the different temperaments of men’s bodies, which are the secret springs of their inclinations and aversions. It is requisite to premise, that original sin, the poison distilled through all the faculties of man by propagation, is an universal supreme evil: It is a seminary of all corrupt desires, from whence the issues of actual sins are derived: and that some are less inclined to notorious sins than others, is not from naked nature, but from the singular distinguishing mercy of God. This depravation, so general and deplorable, was observed by the wiser heathens, who were ignorant of the cause of it, the rebellious sin of Adam, the common father and representative of mankind. This corruption of nature doth not extenuate, but aggravate our guilt: as the psalmist with deep sorrow acknowledges his native inherent pollution; "In sin was I conceived, and in iniquity brought forth." I know, many bold inquiring wits have presumed to examine the decrees of God concerning the lapsed state of mankind: but it is much safer to admitre the divine providence, than to argue; to believe the revelation, than to dispute against it. But although the corrupt nature virtually includes all sin, yet there is not an equal propensity to all in every, person: as in waste neglected grounds, some weeds are ranker and rifer than others, from the quality of the soil; so some kinds of sin are more predominant and evident in the lives of man, according to their peculiar dispositions. For the unfolding this, we are to consider, that the soul of man in its state of union, has a continual dependance upon the body, both in its intellectual and moral operations. Consider it as a spirit, and in its separate state, it is capable of acting as freely and independently as those pure intelligencies that are distant from alliance with gross matter: but consider the ’spirit as a soul consociated with a body of flesh, there is a strange circling influence between the soul and the body: the dispositions of the body suitably incline the soul, and the inclinations of the soul affect the body. In the intellectual operations as the animal spirits are qualified, some are of subtile and quick wits, others of stayed and solid minds; some are fit for contemplation, others for action. And in moral actions the soul works by the active power of the sensitive faculties, and the actions resemble the instruments. The complexion of our minds as well as manners is usually suitable to our natural temperature. I will more distinctly unfold this. In the human body there is the united figure of the world, the heavy earth, the liquid water, the subtile air, and active fire enter into its composition: from the mixture of these ingredients, results the temperature of the bodies; and as the qualities proper to them are predominant, men are denominated sanguine or melancholy, choleric or phlegmatic: such as the constitution is, such are the inclinations, and such are the actions that flow from them. It is observable, that brute creatures are either fierce or tame, bold or fearful, stupid or docile, as their blood is hotter or colder, of a finer or thicker contexture. And in children there is an early disclosure of contrary dispositions according to their temperaments: thus some are soft and ductile, others stiff and stubborn; some are of a sweet pliable temper, drawn by counsel and the cords of love; others of a baser cast, will not be led by reason and kindness, but must be constrained by fear; some are of an ingenuous disposition, blushing at any thing that is indecent and disparaging; others defy all modesty, and will not change countenance though surprised in a foul action. As the inclination in animals to actions proper to their kind, is discovered by their offers before they are fit for action: birds will attempt to fly before their wings are formed; so in children, inclinations to particular vices appear according to their different constitutions, before their sensitive faculties are capable of complete acts. More particularly, those persons in whose complexion blood is predominant, are usually light and vain, sensual and riotous, insolent and aspiring, bold and presumptuous: those in whom phlegm ie the principal ingredient, are idle and slow, cold and careless in things of moment; the most ardent exhortations are lost upon them, as bags of wool deaden the force of bullets, in yielding without resistance. Those who are timorous and deeply tinctured with melancholy, are suspicious, sour, and inexorable. The dark shadows of their minds are believed as visible testimonies of dangers; and their silent suspicions as real proofs. They are jealous of all persons and things: if in conversation there be speech of the virtues they are conscious to want, or the vices they are secretly guilty of, they imagine it is directed to their reproach. They are intractable, and often revengeful; for melancholy is a vicious humour that retains the impressions of the passions. Those who are choleric by nature, are heady, various, violent, and create perpetual trouble to themselves and others. Such a soul and such a body united, are like two malefactors fastened with one chain. In short, according to the elemental crasis of our bodies, objects affect our senses, and the fancy, with the lower appetite, are the centre of the senses, and there is so near an activity and reference between the passions and the reasonable faculties, that the understanding and will receive impressions accordingly, as the passions are excited and moved. It is observable, that the corrupt nature in the languge of scripture, is usually called flesh, not only as it is transmitted by carnal propagation, but as it is drawn forth by carnal objects, and exercised by the carnal faculties. And as the same constitution is heightened in some, and in a remisser degree, in others, so the lusts proper to it are more or less exorbitant; as the same sort of vines produce a stronger or weaker grape, according to the quality of the air and soil wherein they are planted. That vicious inclinations spring from the different temperament of men’s bodies, there is a pregnant proof in the visible diversity of lusts that are peculiar in degrees of eminence in some families, some countries, and several ages of men’s lives. We often see hereditary vices transmitted by descent: some families are voluptuous, others vindictive; some sordid and covetous, others profuse; some ambitious, others servile, resembling their parents, from whom the secret seeds of those dispositions are ingenerate in their temper. So in different climates, according to the impression made on the natives by the air and diet, they are distinguished by their proper vices (not so generally found in other nations) as by their countenances: some are formal and superstitious, others wild and barbarous; some are crafty and treacherous, others are wanton and luxurious. As some diseases reign in some countries, that are less frequent, and not so fatal in other places. The apostle tells us of the Cretians, that "they are always liars, evil beasts, and slow bellies;" their habitual vices fastened this universal character upon them. And according to the alteration made in the bodies of men in the several ages of life, their vicious affections run in several channels: the spring is the same, corrupt nature; and the issue will be the same, the lake of fire; but the course is different. St. John distinguishes the corrupt inclinations that are predominant in the world, under three titles, "The lusts of the flesh, and the lusts of the eyes, and pride of life:" 1Jn 2:18 these lusts have their proper seasons, and successively take the throne in men’s hearts. In youth, the lusts that in propriety are called the "Lusts of the flesh," imperiously reign. Youth is a kind of natural drunkenness, the blood runs races, and with a heat and rapture hurries many into sensual excess and riots. Youth is highly presumptuous, easily deceived, and refractory to reason: the superior faculties, the understanding and will, are basely servile to the carnal appetites. The wise preacher intimates this in his bitter irony; "Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: but know, for all these things. God will bring thee to judgment." Ecc 11:9. Vain mirth, and loose desires, are usually indulged in the spring of our age: therefore the apostle emphatically warns Timothy, though a mortified young man, "Flee youthful lusts." In the maturer age, the sensual passions are cooler, less vigorous and active, and youthful lusts are changed for other lusts that are not so scandalous, and leave not such a visible stain, but are as destructive to the soul. It is very observable in human nature, that as the affections in. their sensible operations decay, the understanding improves and recovers its ruling power: it is visible in many instances, that men in their staid age despise those things that had a ravishing force upon them in their unsettled youth. But when the mind is tainted with a false esteem of present things, (as it is in all those who are in a state of polluted nature) it leads the will and affections to pursue riches and dignities. Carnal wisdom is distinguished by St. James into three kinds; it is "earthly, sensual, devilish," with respect to the tempting objects in the world, riches, pleasures, honours. The sensual wisdom is in contriving and appointing the means that may accomplish the desires of the flesh. After the flesh is satisfied, the earthly wisdom designs earthly things, and uses such means as are fit to obtain them: to ascend in power and command, or to raise estates, with wretched neglect of the kingdom of heaven and its righteousness, that should be sought in the first place, and with the most ardent affections and endeavours. In conjunction with this, the devilish wisdom, is practised; for pride and ambition are satan’s original sin, as envy and slander are his actual sins. He is continually vexed at the recovery, of fallen man, and is his constant accuser. And whilst men are eagerly contending for the world, they are excited from interest and envy, to blast and defeat their concurrents that would be superior or equal to them. This worldly wisdom, though a more solemn folly, yet is as woful and pernicious as the sensual wisdom; for God is injuriously robbed of his right, our highest esteem and affections; and men deceived with the poor pageant of the world, neglect their last and blessed end, and justly perish for ever. Old age has its peculiar vices. It is true, it mortifies the affections to some vanities. Vespasian the Roman emperor was so tired with the pomp of his triumph, that in the triumphant way, he often reproached himself, that being an old man he was engaged in such an empty and tedious nhow. And Charles the fifth, in his declining age, preferred the shade of a cloister before the splendour of the empire. But it is attended with other vicieus inclinations. Old men are usually querulous, impatient, discontented, suspicious, vainly fearful of contempt or want: and from thence, or some other secret cause, are covetous and sordid in sparing against all the rules of reason and religion. Covetousness is styled by the apostle, "The root of all evil;" and as the root in winter retains the sap, when the branches have lost their leaves and verdure, so in old age, the winter of life; covetousness preserves its vigour when other vices are fallen off. Usually the nearer men approach to the earth, they are more earthly-minded, and which is strange to amazement, at the sunset of life, are providing for a long day. Briefly, every age has its special vices suitable to the constitution of men’s bodies in them, and we must accordingly make our inquiry to discover our own sin. The connexion of the passions duly observed, will discover the predominant lust. The passions are the motions of the sensitive appetite, whereby the soul approaches to an object that is represented under the pleasant colours of good, or flies from an apprehended evil. They are called passions, because in those motions there is a flowing or ebbing of the spirits and humours, from whence a sensible change is caused in the body, and the soul is in unquiet agitations. It is very difficult to know their original, though the sensible operations are very evident: consider the soul as a spirit, it is exempt from them; the spirit, as a soul, is liable to them. Whether they are derived from the soul to the body, or from the body to the soul, is hard to determine. They are of excellent use, when subordinate to the direction:of the renewed mind, and the empire of the sanctified will: when in rise, degrees, and continuance, they are ordered by the rule of true judgment. What the winds are in nature, they are in man: if the air be always calm without agitation, it becomes unhealthful, and unuseful for maintaining commerce between the distant parts of the world: moderate winds purify the air, and serve for navigation. And thus our voluble passions are of excellent use, and when sanctified, transport the soul to the divine world, to obtain felicity above. But when they are exorbitant and tempestuous, they cause fearful disorders in men, and are the causes of all the sins and miseries in the world. From hence it is that sin in the scripture is usually expressed by lust; "The lusts of the flesh are manifest: those who are Christ’s, have crucified the flesh, with the affections and lusts thereof." Gal 5:24. "Every man that is tempted, is tempted of his own lust." Jas 1:14. The reason is, because the corrupt desires of the soul, when inflamed, are the springs of its actings, and strongly engage the mind and will, and all the active powers, to procure their satisfaction. Now sin being the obliquity of the desiring faculty, we may discover what is the predominant sin, by considering what affection is most ardent and violent, and consequently most depraved and disordered: and this we may, by observing the connexion between them? for they generate one another. As the diseases of the body, though the disorder of nature, yet have certain causes, and a regular course in their accession, inflammation, and revolution: as in the changes of an ague, a shivering cold is attended with a fiery heat, and that with an overflowing sweat; in like manner the irregular passions are productive of one another. Love is the radical affection, and when it leads to a desired object, has always hatred in the rear, if disappointed and crossed in its desires: so joy in the fruition of a dear object, is attended with grief, that lies in ambush, and immediately seizes upon the soul when the object is withdrawn. And as in the vibrations of a pendulum, the motion is always as strong in proportion one way, as it was the other: so according to the excess of love, will be the excess of grief. Of this we have an eminent instance in David, whose sorrow for the death of his rebellious son was as immoderate, as his love the cause of it. 2. I shall now consider the moral causes of habitual sins, the various circumstances of our lives, that are influential to give a custom to nature, and viciousness to custom. As the sea has rocks and sands, gulphs and currents, tempests and calms, so the present life has symbolically in its different states, that endanger us in our passage to the next world. The different conditions of life I will consider under four heads. 1. The several callings wherein men are engaged. 2. The opposite states of prosperity or adversity that are attended with suitable temptations. 3. The society with whom we are conversant. 4. The quality of the times wherein we live. 1. Let us search for the predominant sin in the callings wherein we are engaged; for according to their quality, temptations surround us, and are likely to surprise us. The spider spins his web, where flies usually pass to entangle and destroy them: so the subtile tempter lays his snares in our callings wherein we are conversant. John the Baptist therefore, when the publicans addressed to him for instruction, "Master, what shall we do? said to them, exact no more than what is appointed you: and to the soldiers he said, do violence to no man, neither accuse any falsely; and be content with your wages:" he warns them against rapine, and force, and injurious accusing others, of which sins publicans and soldiers were usually guilty. I will, to be the more instructive, particularly consider some callings, and the sins that evidently attend them. The sacred calling of ministers does not secure them from temptations; but such is the corruption of their hearts, and of the world, that it exposes them to dangerous temptations. The devil scales us on the temple-side, and often gets possession of our hearts. Ministers are often guilty of a spiritless formality in the managing holy things. In the composing of sermons, the mind is exercised about the matter, order, and expressions, without holy affections suitable to divine truths: partly, because from custom the most solemn and concerning things pass through the soul without serious regard and application; and partly, because the ministerial office obliging us to furnish ourselves with the knowledge of the admirable mysteries of godliness for the instruction of others, we are apt to make that the only end of our studies; like vintners that buy great quantities of wine for sale, and not for their own use. There is not in many ministers a spark of that heavenly fire which the reflective meditation on spiritual and eternal truths inspires into the soul, which our Saviour came to kindle. Their knowledge is not lively and operative, but like a winter’s sun that shines without vital heat. If they are enriched with rare talents, they are apt to profane that holy ordinance of preaching, by secret aims and desires of vain-glory: the temptation is more dangerous, because esteem and praise for intellectual excellencies that are peculiar to man, and wherein the eminence of his nature consists, are very pleasing, even to those who are of an unspotted conversation, and free from carnal pollutions. Chrysostom confesses of himself, that when he preached to a thin auditory, his words died on his lips, and his spirit was quenched; but when he was encompassed with a numerous full assembly, his spirit was inflamed, and he breathed fire. The attention and applause of the hearers, the regarding one another with wonder, as if never man spake better, the reigning over the spirits of men by powerful oratory, are apt to inspire vain-glorious conceits into the preachers. And many carried along by the current of their injudicious auditors, are curious to bespangle their discourses with light ornaments, to please the ear, and are not studious to preach Christ and him crucified, in a style distant from all shadow of vanity, to save the soul. Another temptation attending that holy calling is, from human passions, which ministers often bring up into the pulpit with them, and with a counterfeit zeal vent their animosities against those of whom they are jealous, as diminishing their secular interests. God under the law severely forbids the offering up sacrifices by common fire, but only by celestial, that was preserved day and night upon the altar by the priests: it is symbolical, that the reprehension of sinners by the servants of God, should not be expressed with heat of anger against their persons, but with holy zeal; that love to their souls should be the pure motive of the severest rebukes. Lastly. The great danger is, lest ministers have a respect more to the temporal reward of their office, than the divine end of it. Therefore St. Peter with that solemnity enjoins evangelical pastors, "to feed the flock of God, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind: neither to act as lords over God’s heritage, but to be ensamples to the flock." 1Pe 5:2-3. It is true, the labourer is worthy of his reward; and "if we sow spiritual things, is it a great matter (as the apostle saith) if we reap your carnal things?" 1Co 9:11. But though it is natural and regular to eat to live, yet to live to eat is prodigiously brutish; so it is a most guilty vile intention to use the sacred ministry for obtaining secular things. This will corrupt the heart, and hinder the discharging the office with sincerity and constancy: for the end is the rule and measure of the means, and a worldly minister will frame his sermons, and order his affairs to obtain the world. If it be for his secular interest, he will appear as an apostle, ’full of zeal against errors and sins: but if the preaching the doctrines of truth and holiness be prejudicial to his worldly designs, he will neglect his duty to preserve the minds of men untainted from destructive errors, he will mollify the threatenings of scripture, rebate their edge, and thereby harden the hearts of presumptuous sinners. As it is observed of the vines, if they are supported upon crooked stakes, they will grow so; so carnal preachers will conform themselves according to the humours of those upon whom they servilely depend. In courts of judicature, the temptations are intimated in the wise advice of Jethro to Moses, "that he should choose men fearing God, and hating covetousness." Without the overruling fear of God, judges will not do their duty evenly and courageously: human respects will tempt them to bend the rule to the obliquity of their minds and desires. When they are influenced by the fear or favour of men, they will part with justice, and conscience, and true honour, and their souls. And how often does the weight of gold turn the scales in judgment, and preponderate the reason of the cause with those who are most solemnly obliged to universal rectitude in the discharge of their office? Judges should so impartially, and with that noble resolution perform their duty, as to discourage all attempts to pervert them. Zeuxes having painted a boy carrying some grapes, so coloured according to nature, that the birds pecked at them: an observer said, the birds discredited the picture; for if the boy had been drawn with equal life, they had not been so bold to fly at the grapes; a sign they fancied the grapes true, and the boy painted. Thus whoever tempts those who sit in judicature to unworthy things, disgraces their dignity, and constructively declares that he esteems them to have an appearance of virtue without sincere zeal for it. And how many who are pleaders, by fallacious colours commend a bad cause, and discredit a good, and thereby expose themselves to that terrible denunciation, "woe be to them that call good evil, and evil good." A degenerous mind, and mercenary tongue, will plead any cause to obtain the ends of avarice and ambition: as if, according to what an Italian lawyer said of himself, they were the advocates of their clients, and not of justice. In short, every calling has its temptations: in the various ways of commerce, there are deceitful arts which an upright man observes and abhors. Some callings expose to more temptations than others; so that without circumspection and care, men are undone in the way of their callings. Some engage persons in such a throng of business, that from one rising of the sun to another, they never seriously remember God or their soul. It is therefore a point of great wisdom in the choice of a calling, with a free judgment to consider what is least liable to temptations, and affords more freedom of serving God, and regarding our spiritual state; for the body is not the entire man, and the present life is not his only duration. The apostle directs christians to choose such a state of life, that they may have the advantage of "attending upon the Lord without distraction." 1Co 7:35. I shall add, that the several relations wherein we stand, as husbands, parents, masters, and wives, children, servants, have peculiar temptations; and many whose general conversation seems fair and blameless, are not observant of their relative duties. A husband may be harsh and unkind, a parent fond and viciously indulgent, (it was Eli’s sin that brought ruin upon his family) a master may be severe and rigorous. Superiors who are to instruct and govern families by holy counsels and examples, often neglect their duty; and by their evil carriage, set a copy which their children and servants transcribe, and derive a woful guilt upon themselves from their multiplied sins. And how often are those in lower relations careless of their proper duties: wives disrespectful, and not observant of their husbands, children disobedient, servants unfaithful? If conscience be enlightened and tender, it will regard the whole compass of our duty, it will see and feel our sinful neglects in any kind, and make us careful according to the extent of its obligation. 2. The opposite states of prosperity and adversity, have suitable temptations adherent to them. Prosperity is beset with the thickest and most dangerous temptations. In a garden the tempter lay in ambush, and made use of the fruit "that was pleasant to the taste, and pleasant to the eye, and desirable for knowledge;" and by those allurements corrupted and ruined our first parents, to the loss of their innocence and felicity. Although prosperity be a blessing in itself, yet it is often more destructive, than adversity, by the inseparable and engaging snares that surround the persons that enjoy it: pride, luxury, security, impiety, grow and flourish in prosperity. Affliction calls home the wandering spirit, makes us reflect with solemnity upon ourselves, excites us to arm our minds with religious resolutions against the world ; whereas prosperity relaxes and dissolves the spirit, and foments the lusts of the flesh. Those who live in the courts of princes, where the height of honour, and the centre of pleasure are, where ambition, hypocrisy, avarice, and sensuality reign, are encircled with dangerous inchantments, and usually are charmed and corrupted by them. The court life is splendid to the eye, but very perilous; like a ship that is finely carved and painted, but so leaky, that without continual pumping it cannot be kept above water; so without the strictest guard over their hearts and senses, the prosperous cannot escape the "shipwreck of a good conscience, and fall into many foolish lusts that drown men in perdition." Yet this state of life many aspire to as the most happy. When Lot separated from Abraham, he chose the "pleasant fruitful country that was like the garden of the Lord." Gen 13:1-18. Sad choice! the land was the best, but the inhabitants the worst: within a short time the cry of their sins reached as high as the throne of God, and brought down showers of fire and brimstone, that turned that natural paradise into a hell. Riches have a train of temptations, and poverty is not exempt from them. It was the wise prayer of Agur, "give me neither poverty nor riches, lest I be full and deny thee, and say, who is the Lord? Or lest I be poor and steal, and take the name of my God in vain." Pro 30:8-9. A full estate entirely possesses the heart, and excludes the eternal world from the thoughts and affections: it is therefore wise advice," if riches increase, set not your heart upon them," intimating they are a snare to the most in the corrupt state. They often induce in men’s minds an ungrateful oblivion of their divine Benefactor, as it is charged upon Israel, "their hearts were exalted, therefore they have forgotten me." They incline men to presume upon self-sufficiency, and to rob God of the homage that is due from his creatures, an humble thankful dependence upon his providence every day. The psalmist saith, "they trust in the wealth, and boast themselves in the multitude of their riches." They are engaging snares to renounce religion, whenever the sincere, and open professsion of it, exposes our estates to hazard. Briefly, as the Israelites made an Egyptian idol of their Egyptian jewels) so worldly things are abused for worldly lusts. The most who enjoy prosperity, perish by the abuse of it: it is a rare effect of divine grace to preserve the heart and conversation pure in such a contagious air, when a thousand fall at thy side, and ten thousand at thy right hand. And the contrary state of poverty and affliction in any kind, if sharp, has its peculiar temptations; discontent, and the use of unlawful means to obtain what they want and desire, is the sin of the poor.’ The afflicted are ready to faint under the weight of sorrow: the loss of one comfort blasts all the content of their lives. There is a perpetual consumption of their thoughts and time in revolving the afflicting circumstances of their condition, and they are apt to think as if God were regardless or very severe to them. Fearful depth! they wretchedly neglect the means that might alleviate their sorrows, and refuse to be comforted, as if they were persons consecrated to calamity; thus life is lingered out in continual languishings, or ended with deadly grief. If the affliction be singular and extraordinary, sorrow often increases to such dismal degrees, that most woful effects proceed from that passion. The anguish of spirit either breaks out in unkindly and unholy expressions, or inwardly festers with repining, vexatious thoughts at their condition. Stubborn spirits are impatient of the evils they suffer, and insensible and undervaluing of the blessings they possess. They neither look upward to the hand of God that disposes all evils, nor inward to their sins, the most righteous procuring cause of them: but serious reflection would constrain them to acknowledge that God punishes them less than their sins deserved, and that their dross needed the vehemence of the fire to purge it away: a meek yielding ourselves, and a complying with the blessed ends of his afflicting providence, will make us to understand by experience, that all our sharpest sufferings were most wisely and divinely ordered by our heavenly Father. 3. We must search for our peculiar sin in the society with whom we are conversant. Our company that we choose, and are frequently engaged with, discovers us to others and may to ourselves. It is a true glass that by reflection makes visible the countenance and complexion of our minds. Love proceeds from likeness, and the election of friends from a correspondence in the tempers of men. It is true, there may be foreign motives of friendship and commerce, with others from our secular affairs and interests; but inclination is the internal cause of friendship. It is visible, that carnality in its various kinds, cements friendships: the intemperate, the lascivious, the worldly, are endeared to one another by the resemblance in their minds and manners. Besides, examples, if often in our view, and especially of those whom we love, have a strange power to change us into their likeness. It is the observation of the wise man, "he that has fellowship with a proud man, will be like him." The vicious affections of the heart transpire in words and actions, and insensibly infect others: and in familiar society the contagious evil the more strongly infects, being immediately conveyed. If our intimate friends are worldly wise, who "mind earthly things," sagacious to forecast advantages, and active to accomplish their designs, we may judge of the strain of our affections; for if our "conversations were in heaven," if our frequent and serious discourses were of things above, how to improve spiritual riches, our company would be ungrateful to them :without sympathy there can be no complacence in society. The garlic and onions of the Egyptian. earth, is more tasteful to their palates than the bread of angels. Besides, by constant familiarity our minds are apt to be corrupted to value the world as our substantial felicity, and our hearts to be corrupted with the love of it, which is of the spring of men’s sins and misery. Thus if we are associates with the voluptuous, there will steal into the heart an allowance of sensuality, and a dislike of holiness as a sour severity. If unregenerate men, though of a civil conversation, be our chosen and familiar friends, our zeal for religion will decline, and lukewarmness be insensibly infused into us. Briefly, as the wax receives the figure of the seal that is applied fo it, our minds receive a likeness from the impressions of examples. Therefore a prudence discreet and severe is necessary in the choice of our society. In the human life there is no mistake more dangerous than in the choice of friends with whom we are usually conversant. It is a comprehensive rule and most useful for the guiding us safely to heaven, to select the wise and holy to be our bosom friends. As a ring touched by a loadstone draws another by an impressed virtue, so in holy society there is divine grace attractive of the hearts of others, "He that walks with the wise shall be wise; but a companion of fools shall be afflicted;" that is the penal consequence of being corrupted by them. The sensual and luxurious, by their converse, pervert good dispositions in others, and heighten evil inclinations into habits: they are satan’s instruments to draw men into his snares, more familiar devils to tempt and destroy souls. He that chooses evil company, is like one that voluntarily frequents a house infected with the plague; who is either a fool and disvalues life, or desperate and seeks death. 4. We must consider the quality of the times we live in, to discover what sin is predominant in us. There are "evil days" in the apostle’s language, with respect to the temptations and troubles that are concomitant with them, "and a wise circumspect walking" is requisite to preserve our innocence and purity. Sometimes those who are dignified with titles and powers, are leaders in sin, and their public practices are so commandingly exemplary, that they easily prevail upon many to follow them; for that is the way to insinuate into their favour, and obtain secular advantages and rewards. From hence it is that some, as if the opposite forms of religion were but different fashions of the same stuff, will put on a new livery according to the master they serve. They have a politic faith, you may coin them a Philip and Mary, or an Elizabeth, as the mintage of the times vary. But the example of the high and noble is no safe rule: a rule of gold, though of value for the matter, yet if crooked, it is useless as a rule. In some ages the poison sheds itself into the whole body of a nation, that rarely any are untainted. The old world was drowned in sensuality, and Noah only escaped. And in the next age, how did idolatry, like an overspreading leprosy infect the world, and Abraham hardly escaped. In Jeremy’s time the land mourned for oaths and curses; men were turned breathing devils, and spake the language of hell before they came there. Sometimes all degrees are so corrupt, that vices pass for virtues, the rage of duelling for heroic valour, luxury and sensuality for innocent and amiable qualities, and holiness, though a divine excellency, and the very beauty of the Deity, is despised and derided: "thus men glory in their shame, and are ashamed of their glory." Now there is no tyranny more violent than of a corrupt custom, no contagion more catching than of national sins. The apostle reminds the Ephesians, that in their heathen state "they walked according to the course of the world." We are therefore strictly commanded, "not to be conformed to the world, but transformed by the renewing of our minds, that we may prove what is the good, the acceptable and perfect will of God." It is the eminent effect of grace to resist the torrent of the times, and to value the conscience of our duty before all worldly respects: accordingly it is recorded to the everlasting honour of Jehoshaphat, "that he walked in the commandments of God, and not according to the doings of Israel." I come to show how the peculiar sin may be discovered from its effects, and the discovery from hence is more sensible, than from the causes; for divine grace may control the efficacy of the causes, that a Christian may abhor the sin to which there are strong temptations, but effects emergent from inward lusts, discover the habitual frame of the heart. 1st. The sin that is frequently and easily committed, and difficultly retracted, is a man’s peculiar sin. (1.) Frequently. Single acts do not denominate a person, but habits that proceed from repeated acts, are characteristical. Noah’s single act of drunkenness, which might proceed from his ignorance of the strength of the wine, or the weakness of his brain, did not argue his being addicted to it: but frequent relapses into that sin, denominate a man a drunkard. A train of sinful actions is from a disposition strongly bent to them. If a man be of a choleric nature, anger will be his quotidian; if of a sanguine, licentious mirth will be his tertian. It is the character of man in his unregenerate polluted state, he commits sin, it is his trade; and as any particular lust has dominion in his heart, such is the course of his life. When the inclination leads to a calling, a man applies himself continually to it; for the work produces delight, and the delight strongly inclines him to work: thus according to the tendency of our corrupt natures is the constant practice of sin. We may as surely judge of the active powers of the soul by the actions that proceed from them, as of the vigour of the sap in the root, by the number of the fruits of the tree. It is said of the. scoffers, "they walk after their own lusts: which implies the habitual practice of sin, the licence and pleasure they take in a carnal course. (2.) The Sin that is easily committed is our own. As the divine nature in a saint makes him fit for every good work, but especially for the exercise of that grace that is eminently regent in his heart, upon the fast call of conscience he applies himself to his duty: so the corrupt nature prepares men for evil works, and its special tendency is presently inflamed by a suitable object. This indication is clear, with respect to the sins of the desiring and angry appetites. The more quick and speedy the power of a temptation is, the more strong is the vicious inclination. When Achan saw a goodly Babylonish garment and a wedge of gold, he coveted them and took them: the immediate rise of his affection upon the presence of the object, his presumptuous sacrilege, notwithstanding the terrible interdict, was a convincing sign of his worldly mind. So it is said of the young man in the Proverbs, that was enticed by the blandishments of the harlot, "he went straightway after her." When the alluring object presently inveigles the senses, and easily obtains the consent of the will, we may truly infer what passion reigns in the heart. So a man that is soon angry, whose passion like tinder takes fire at a spark, a small occasion may understand what his nature is. A man, of "a cool spirit," of meek and mortified passions, is not easily incensed. (3.) The sin that is difficultly retracted. There are principles of conscience in lapsed nature, concerning good and evil that cannot be rased out, and are improved and heightened by revealed light; from thence there is often an internal conflict between the convinced mind, and the corrupt heart: but the darling lust controls the efficacy of those principles, for nature and custom are of all things most hardly to be changed. Properties inherent in the nature of things are inseparable: thus wallowing in the mire is natural to a swine, and though washed, will return to it. When a lust is deeply rooted in nature, "men cannot cease from sin." We have a sad instance of this in St. Austin, before his entire and blessed conversion. He declares in his confessions, how extreme hard if was to divorce himself from sensual delights; they were incarnated in his nature, engrafted into his affections, and the separation from them was as the flaying him alive. When he prayed for chastity, it was with a restriction, "Make me chaste, but not too soon:" in the vigour of his age, the sinning season, he was averse to be weaned from those poisonous breasts. Until divine grace changed his nature, he could never rescue himself from the entanglements of his iniquity. Custom in sin usually proceeds from inclination; and with as strong a sway determines the corrupt will as original nature. "Can the Ethiopian change his skin, and the leopard his spots? then may you who are accustomed to do evil do good." Dreadful difficulty! some habitual sinners are secure and stupid, and of such depraved obstinacy, that they will not resolve to cleanse themselves from their defilements. In others there are some sparks of religious fear; but notwithstanding the stings of conscience, continue in the practice of sin. The charming lust so long indulged, is imperious and peremptory; and till omnipotent grace unbinds the charm, they are never released from the circle of confessing their sins when their desires are sated, and committing them with new heat and rapture upon the returning temptation. Though convictions be heightened into resolutions, the next temptation hinders the effect: they rescind their solemn and sacred engagements, prefidiously break double chains, the law of God with their own vows, grieve his spirit and wound their own; from hence it is evident that such sins are properly men’s own. 2nd, That lust to which others are subservient, has the supremacy in the heart. In all the dominions of satan, there is some special lust that is his viceroy, and keeps possession for him. There is an order in the kingdom of darkness, one sin wants the assistance and countenance of another sometimes to disguise and palliate it, or for the doing it. The reigning sin has, as it were, its court and council, its guard and attendants. To illustrate this by its contrary, it is observable there is a concatenation of virtues, and the superior virtue is assisted by other virtues in its exercise: as justice in dispensing what is due to others, is assisted by fortitude and temperance, which regulate fear and desire, that often hinder its most noble exercise: and the actions immediately flowing from courage or temperance, are ascribed to justice, to which they are subservient; for the end and intention constitute the kinds in the ranks of moral things, either virtues or vices. It is the observation of the philosopher, that one who does an act of robbery that he may have money to corrupt a woman, is not so much covetous as incontinent. Joseph’s brethren sold him into Egypt, dipped his garment in blood to deceive their father, and thereby contracted a crimson guilt; but cruelty and hypocrisy were subordinate to their envy: they hated him, because the father’s love to them was faint in comparison to the warm beams reflected upon Joseph. 3rd. The darling corruption engrosses the thoughts. There is a natural levity and featheriness in the mind, a strange inconsistency and discurrency of the thoughts, but love will fasten them intensely upon its object. From hence it is that habitual and delightful thoughts are the best discovery of our hearts and our spiritual state. Words and actions may be overruled and counterfeit for divers reasons, but thoughts are the invisible productions of the soul, and without fear or mask, without restraint or disguise, undissemblingly discover the disposition of the heart. Thoughts are the immediate offspring of the soul; and as the waters that immediately flow from the spring are strongest of the mineral, so the thoughts are most deeply tinctured with the affections. A saint is therefore described by his "meditating in the law of God day and night," Psa 1:1-6. which is the natural and necessary effect of his delight in it. Uncounterfeit religion and holiness consist in the order of love, as St. Austin briefly and fully describes it. The will is carried to its object and end by the motion of love, and love applies the mind entirely to the object to which it is strongly inclined. When the heart is corrupt, the ordinary current of the thoughts is in the channel of our lusts. The contriving thoughts, the devices of the mind, the contemplative thoughts and inward musings are conversant about the beloved lust that engages the mind to it. Thus when covetousness is the reigning passion, the mind is in continual exercise to compass secular ends: it is full of projects how to order the means most successfully to increase riches, and how to remove whatever may obstruct the main design. The spirit is captivated, and like a drudge in a mill is continually grinding for the satisfaction of the earthly appetite. When the more sensual voluptuous passions are predominant, the contriving thoughts are to make "provisions for the flesh to satisfy the lusts thereof." Rom 13:1. The understanding is debased to be the pander and caterer for the intemperate and incontinent appetites. The ambitious spirit lays the scene how to obtain his desired honour, and forecasts how to ascend to some place of eminence: so anger soured into revenge, envies at the excellencies and advancements of others, turns the mind to plot mischief. The contemplative thoughts and musings of the mind, are also fixed on the darling lust. As a holy believer, in whose heart the desire of enjoying God in heaven is the supreme affection, frequently ascends in his mind thither, and by solemn serious thoughts substantiates his future happiness, and has an unspeakably glorious joy in the lively hopes of it: thus the unrenewed heart turns the thoughts to the desired object, either in representing it in all its charms, or in reflections upon the enjoyment of what is past, or in expectation of what is to come, and pleases itself with the supposition instead of fruition, A proud person entertains vain-glorious thoughts of his own worth, and worships the vain idol himself: in his mind he repeats the echoes of praise, that his foolish flatterers lavish upon him. It is recorded of Nebuchadnezzar, that as he walked in his palace, he said, "is not this great Babylon that I have built, for the house of the kingdom, by the might of my power, and for the honour of my majesty?" His high towering words were the expression of his thoughts, and discovered pride to be the reigning passion of his heart. The sensual wretch surveys his carnal paradise, and personates the pleasures of sin by impure imaginations: his fancy runs riotously over tempting beauties: by an active contemplation he contracts a new stain, and induces a new guilt upon himself: he commits the same sin a thousand times, by renewing the pleasant thoughts of it, and by carnal complacence in the remembrance. In the silence of the night, when a curtain of darkness is drawn over the visible world, and the soul not diverted by sensible objects, is most free in its operations, then the thoughts are con- versant about the beloved sin. It is said of the malicious and revengeful, "they plot mischief upon their beds." The rich fool was contriving how to bestow his fruits and goods, and entertaining himself with the thoughts of festival voluptuous living, in the night wherein his soul was required. And in the morning the virgin thoughts are prostituted to the beloved lust. In the time of divine worship, when, the pure majesty and special presence of God should unite the thoughts, and compose the soul to a holy solemn frame, then the beloved lust will be so impudent and outrageous as to break into the mind, the chamber of presence, and seat itself there. As Lot’s wife led by an angel out of Sodom, turned a lingering eye towards it, so the carnal heart, even in religious service and addresses to God, reflects upon the sinful object, that has an attractive force upon it. It is charged against those fine hypocrites in Ezekiel; "they sit before thee as my people, and hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness." Eze 33:31. It is reckoned as an high aggravation of their guilt, "yea in my house have I found their wickedness, saith the Lord." Jer 23:11. The familiar lust will haunt men in the divine presence. This makes them cold and careless in holy duties: this makes their devotion so faint and dilute, that God is infinitely provoked by them. In short, the darling lust does so entirely and intensely fix the mind upon it, that men’s accounts are dreadfully increased by the swarms of wicked thoughts that defile their souls: and in the day of judgment, that is called the "day of revelation," there will be a discovery made to their everlasting confusion. 4th. The sin men desire to conceal from others, and from conscience, and are apt to defend or extenuate, and are impatient of reproof for it, has a special interest in their affections. Every sinner is a master of this art, to counterfeit the virtues he wants, and dissemble the vices that he allows. It is the observation of Solomon, "God made man upright, but he sought out many inventions;" especially to palliate and hide, or to excuse his faults. Sin in its native deformity is so foul, that men employ a great deal of art and study, either to conceal it under a veil of darkness, or a deceitful mask of virtue, or by various excuses to lessen its guilt and ignominy. Adam patched up an apron of fig-leaves to cover his nakedness, a resemblance of his care to hide his sin. David could not expect to deceive God; but to hide his adultery with Bathsheba from men, he sends for Uriah from the army, that he might have gone home to his wife. It is observed of Caesar and Pompey, whose ambitious spirits aspired to sovereign power, they made use of some ensigns of royalty, to accustom the people by degrees to them, yet were crafty to hide their design. Caesar sometimes appeared publicly with a wreath of laurel on his head; but lest the people from his wearing that appearance of a crown, should be jealous of his intention, pretended it was only to supply his want of hair, and cover his baldness. Pompey wore a white fillet curiously wrought about his leg, in pretence that his leg was hurt; but in truth, because it was a diadem, a royal ornament, for which he was reproached by some strict observer. There are innumerable arts used to cover men’s respective sins. I shall only instance in one that is usually practised: how do many, like the crafty lapwing that flutters at a distance from its nest, appear zealous against the visible sins of others, that tinder that shadowy deceit they may hide their own? Their words, feathered with severe censure, fly abroad, wounding the reputation of others for lesser faults, that they may not be suspected to be guilty of worse sins secretly cherished by them. But if the beloved sin be evident, satan assists the corrupt mind to frame such colourable pretences either to defend or excuse it, that it may not appear in a ghastly manner, attended with strict judgment and an everlasting hell. When a lust has enticed and drawn away the will, the mind is engaged to give colour to the consent, and either directly, or in an oblique way to represent the sin, that it may appear less odious and more amiable. Sometimes the understanding is so perverted by the impression of pleasure, that conscience allows concupiscence. It is a repeated observation of a wise philosopher, that vices were disguised under the resemblance of virtues, and virtues disparaged under the names of vices; from whence the understanding and will, the mind and manners were depraved, and shame was cast upon the virtuous, and boldness given to the vicious. Profuseness is styled magnificence, violence valour, dissoluteness gentility, fraud and craft prudence. On the contrary, sincerity is blasted with the name of folly, patience reputed stupidity, and conscience superstition. The proud will set off the lofty humour and carriage as a decent greatness of spirit, and vilify the humble as low and sordid. The choleric will engage reason to justify his passion; he will alledge the provocation would anger an angel. The lukewarm in religion, will represent lukewarmness as a discreet temperament between the vicious extremes of a wildfire zeal, and a profane coldness and neglect. The earthly-minded will put flattering colours on covetousness, to make it appear a praise-worthy virtue, a prudent provision for time to come. If men are quite destitute of defence, they will by a mild construction extenuate the guilt of their darling sin. The incontinent person will make a canopy for his lust, as only a human frailty. The intemperate will excuse his excess, as free mirth and harmless society. Many apologies are made for the sins men indulgently commit; some will plead in excuse, a prone necessity of nature; some, the custom of the places they live in; some, their unsettled youth; any thing that may lessen the turpitude m the view of conscience, or in the opinion of others. Now pleading argues love, and love denominates the sin to be their own. From hence it is that so many contract a desperate hardness, and are irrecoverably depraved. But if men cannot hide or excuse their beloved sin, they are impatient of reproof for it, and with secret discontent, or stormy passions, reject admonition. Seme of fair tempers and conversation, if a minister or friend be faithful to their souls, and with holy zeal urges the divorcing command of God between them and their pleasant sins, and represents sincerely the guilt of their sinful course of Hfe, they become fierce and vehement, and recoil upon their reprovers, as arrogating imperious authority, or for rigour and severity, or impertinence in admonishing them; and sometimes recriminate, that the reprover is as bad or worse himself: like a river that passes without noise, till it meets with the arches of a bridge that stops its free current, then it swells and roars. In short, the indulgent sinner will endeavour to defend his bosom sin, or to subdue his conscience that it may not torment him for it. ======================================================================== CHAPTER 48: S. SERMON ON 1JN_5:2 ======================================================================== SERMON ON 1Jn 5:2 ’By this we know that we love the children of God, when we love God, and keep his commandments.’ Of all the marks that are useful in the trial of our spiritual state in reference to eternity, there is none affords a more clear and comfortable assurance of God’s special and saving mercy, than love to the saints. This has often resolved the doubts, and quieted the fears of afflicted inquiring souls, when other graces have not been so apprehensible in their operations. But there is no mark which the deceitful heart does more securely rest upon, through the mistake of natural human love for that which is spiritual and divine: it is therefore most worthy our serious thoughts, the deceit being so easy and infinitely dangerous, to show what is the unfeigned genuine love of the brethren, to which salvation is annexed, to confirm the humble sincere christian, and undeceive presuming hypocrites. The great design of St. John in this epistle, is to excite and inflame in christians the love of God, and of their brethren, the two comprehensive duties, and bright sum of the law, our principal perfections in heaven and earth. These he recommends by the most affectionate and obliging, the most warming, melting persuasives; the superlative love of God to us, and our communion with the saints in nature and grace. In the former verse the apostle argues from the reality of the effect, as an evidence of the cause. " Whoever believes that Jesus is the Christ," that is, the Saviour of the world, foretold by the prophets, and expresses the truth of that faith in a suitable conversation, " is born of God ; and every one that loveth him that begat, loveth him also that is begotten of him." Grace is not less powerful in producing tender reciprocal affections between the offspring of the same heavenly Fathet, than the subordinate endearments of nature. The pretence is vain of love to God, without loving his regenerate children. And in the text he argues from the knowledge of the cause, to the discovering of the sincerity of the effect : " by this we know that we love the children of God," with a holy affection, " if we love God, and keep his commandments." There is but one difficulty to be removed, that the force of the apostle’s reasoning may appear; it is this, a medium to prove a thing must be a clearer evidence than what is concluded by it: now though a demonstration from the cause be more noble and scientifical, yet that which is drawn from the effect, is more near to sense, and more discernible. And this is verified in the instance before us; for the love of God, who is absolutely spiritual in his being and excellencies, doth not with that sensible fervour affect and passionately transport us, as love to his children, with whom we visibly converse, and who are receptive of the most sensible testimonies of our affection. Accordingly the apostle argues, " he that loves not his brother whom he hath seen, how can he love God whom he hath not seen ?" As the motives to love our brethren, from our conjunction in nature, and familiar conversation, are more capable to allure our affections, and more sensibly strike the heart than the invisible Deity, who is infinitely above us; by the same reason we may more easily judge of the truth of our love to them, than of our love to God. To this the answer is clear; the apostle doth not speak of the love of God, as a still, silent, contemplative affection, confined to the superior faculty of the soul, but as a burning, shining affection (like fire) active and declarative of itself in those effects that necessarily flow from it, that is voluntary obedience to his commands; and thus it becomes manifest to the renewed conscience, and is a most convincing proof of the sincerity of our love to the saints. The text being cleared, affords this doctrine: Doct. The sincerity of our love to the children of God, is certainly discovered by our love to God, and obedience to his commands. For the illustration and proof of the point, I will briefly show, I. Who are described by this title, The children of God. II. What is included in our love to them. III. What the love of God is, and the obedience that flows from it. IV. How from love to God, and willing obedience to his commands, we may convincingly know the sincerity of our love to his children. I. To explain the first, we must consider that this title, The children of God, is given upon several accounts. First. By creation the angels are called the sons of God, and men his offspring. The reason of the title is, 1. The manner of their production by his immediate power. Thus he is styled, " the Father of spirits," in distinction from the fathers of the flesh. For though the conception and forming of the body be the work of his secret providence, yet it is by the hand of nature, the parents concurring as the second causes of it: but the production of the soul is to be entirely ascribed to his power, without the intervention of any creature. 2. In their spiritual immortal nature, and the intellectual operations flowing from it, there is an image and resemblance of God; from whence this title is common to all reasonable creatures, and peculiar to them : for though matter may be ordered and fashioned by the hand of God into a figure of admirable beauty, yet it is not capable of his likeness and image; so that neither the lights of heaven, nor the beasts and plants of the earth are called his children. Secondly. By external calling and covenant some are denominated his children; for by this evangelical constitution God is pleased to receive believers into a filial relation. Indeed where there is not a cordial consent and subjection to the terms of the covenant, visible profession, and the receiving the external seals of it, will be of no advantage; but the public serious owning of the gospel, entitles a person to be of the society of christians; and filius and faederatus are all one. Thirdly. There is a sonship that arises from supernatural regeneration; that is the communicating a new nature to man, whereby there is a holy and blessed change in the directive and commanding faculties, the understanding and will, and in the affections, and consequently in the whole life. This is wrought by the efficacy of the word and Spirit, and is called by our Saviour regeneration, because it is not our original carnal birth, but a second and celestial. It is with the new man in grace, as with an infant in nature, that has the essential parts that compose a man; a soul endowed with all its faculties, a body with all its organs and parts, but not in the vigour of mature age. Thus renewed holiness in a christian, is complete and entire in its parts, but not in perfection of degrees; there is an universal inclination to all that is holy, just and good, and a universal aversion from sin, though the executive power be not equal. And regenerate christians are truly called the children of God; for as in natural generation there is communicated a principle of life and suitable operations, from whence the title and relation of a father arises; so in regeneration there are derived such holy and heavenly qualities to the soul, as constitute a divine nature in man, whereby he is partaker of the life and likeness of God himself: from hence he is a child of God, and has an interest and propriety in his favour, power and promises, and alt the good that flows from them, and a title to the eternal inheritance. II. I will show what is included in our love to the children of God. First. The principle of this love is divine. " The soul is purified through the Spirit to unfeigned love of the brethren." 1Pe 1:22. Naturally the judgment is corrupted, and the will depraved, that carnal respects either of profit or pleasure are the quick and sensible incitements of love; and till the soul be cured of the sensual contagion, the inclination can never be directed, and the desires fastened on the supernatural image of God in his saints. As holiness in the creature is a ray derived from the infinite beauty of God’s holiness, so the love of holiness is a spark from the sacred fire of his love. St. John exhorts christians, " let us love one another, for love is of God." 1Jn 4:7. Natural love among men is by his general providence, but a gracious love to the saints is by his special influence. The natural affection must be "baptized with the Holy Ghost, as with fire," to refine it to a divine purity. Secondly. The qualifications of this love are as follow: 1. It is sincere and cordial; it does not appear only in expressions from the tongue and countenance, but springs from the integrity of the heart. It is styled "unfeigned love of the brethren; it is a love not in word and tongue only, but in deed and truth." A counterfeit formal affection, set off with artificial colours, is so far from being pleasing to God, the searcher and judge of hearts, that it is infinitely provoking to him. 2. It is pure; the attractive cause of it is the image of God appearing in them. Our Saviour assures us, that love shall be gloriously rewarded, that respects a disciple upon that account as a disciple, and a righteous man as a righteous man. The holy love commanded in the gospel, is to christians for their divine relation, as the children of God, as the members of Christ, and temples of the Holy Ghost. 3. From hence it is universal, extended to all the saints. The church is composed of christians that are different in their gifts and graces, and in their external order; some excel in knowledge, and zeal, and love, in active graces; others in humility, meekness and patience, that sustain and adorn them in sufferings; some are in a higher rank, others are in humble circumstances: as in the visible world things are placed suitably to their natures, the stars in the heavens, flowers in the earth; and our special respects are due to those whom the favour of God has dignified above others, and in whom the brightness and power of grace shines more clearly: for according as there are more reasons that make a person dserving love, the degrees of love should rise in proportion. But a dear affection is due even to the lowest saints; for all have communion in the same holy nature, and are equally instated in the same blessed alliance. 4. It must be fervent, not only in truth, but in a degree of eminency. The apostle Peter joins the two qualifications; " see that ye love one another with a pure heart fervently." Our Saviour sets before us his own pattern, as a pillar of fire to direct and inflame us; " This is my commandment, that ye love one another as I have loved you." John 15:12. "As I have loved you !" Admirable example! His love was singular and superlative; a love that saves and astonishes us at once; for he willingly gave his precious life for our ransom. This we should endeavour to resemble, though our highest expressions of love and compassion to the saints, are but a weak and imperfect imitation of his divine perfection. I shall add farther; this love includes all kinds of love. (I.) The love of esteem correspondent to the real worth and special goodness of the saints. It is one character of a citizen of heaven, that " in his eyes a vile person is contemned," Psa 15:1-5. however set off by the glory of the world, and the ornaments of the present state, that, as a false mask, conceal their foul deformity to carnal persons ; " but he honours them that fear the Lord," though disfigured by calumnies, though obscured and depressed by afflictions, and made like their blessed head, in whom there was " no form nor comeliness in the judgment of fools." In our valuation, divine grace should turn the scales against all the natural or acquired perfections of body or mind; beauty, strength, wit, eloquence, human wisdom; against all the external advantages of this life, nobility, riches; power, and whatever is admired by a carnal eye. The judgment and love of God should regulate ours. A saint is more valued by God, than the highest princes; nay, than the angels themselves, considered only with respect to their spiritual nature. He calls them " his peculiar treasure, his jewels, the ftrstfruits of the creatures," sacred for his use and glory, in comparison of whom, the rest of the world are but dregs, a corrupt mass. They are styled" his sons ;" being partakers of that life of which he is the author and pattern: and what are all the titles on earth, compared with so divine a dignity. (2.) The love of desire, of their present and future happiness. The perfection of love consists more in the desire than in the effects; and the continued fervent prayers that the saints present to God for one another, are the expressions of their love. (3.) The love of delight, in spiritual communion with them. All the attractives of human conversation, wit, mirth, sweetness of behaviour, and wise discourse, cannot make any society so dear and pleasant to one that is a lover of holiness, as the communion of saints. David, whose breast was very sensible of the tender affections of love and joy, tells us, that " the saints in the earth, the excellent, were the chief objects of his delight." Psa 16:1-11. And consequent to this, there is a cordial sympathy with them in their joys and sorrows, being members of the same body, and having an interest in all their good or evil. It is observable, when the Holy Spirit describes the sweetest human comforts that are the present reward of the godly man, the enjoyment of his estate in the dear society of his wife and children, there is a promise annexed, that sweetens all the rest, that "he shall see the good of Jerusalem, and peace upon Israel." Psa 128:1-6. Without this all temporal comforts are mixed with bitter displeasure to him. There is an eminent instance of this in Nehemiah, whom all the pleasures of the Persian court could not satisfy, whilst Jerusalem was desolately miserable. Neh 2:1-20. (4.) The love of service and beneficence, that declares itself in all outward offices and acts for the good of the saints: and these are various; some are of a sublimer nature, and concern their souls; as spiritual counsel and instruction, compassionate admonition and consolation, the confirming them in good, and the fortifying them against evil, the doing whatever may preserve and advance the life and vigour of the inward man; others respect their bodies and temporal condition; directing them in their affairs, protecting them from injuries, supplying their wants, universally assisting them for their tolerable passage through the world. And all these acts are to be cheerfully performed; there is more joy in conferring than receiving a benefit, because love is more exercised in the one than the other. In short, the highest effect of love that comprises all the rest, is to die for the brethren; and this we ought to do when the honour of God, and welfare of the church require it. "Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren." If christians thus loved one another, the church on earth would be a lively image of the blessed society above. III. The love of God, and obedience to his commands, the product of it, are to be considered. The love of God has its rise from the consideration of his amiable excellencies, that render him infinitely worthy of the highest affection; and from the blessed benefits of creation, preservation, redemption and glorification, that we may expect from his pure goodness and mercy. This is the most clear and essential character of a child of God, and most peculiarly distinguishes him from unrenewed men, however accomplished by civil virtues. Now the internal exercise of love to God, in the valuation of his favour, as that which is better than life, in earnest desires of communion with him, in ravishing joy in the testimonies and assurance of his love, in mourning for what is displeasing to him, is in the secret of the soul ; but with this there is inseparably joined a true and visible declaration of our love in obedience to him. " This is the love of God, the most real and undeceitful expression of it, "that we keep his commandments." 1Jn 3:16. The obedience that springs from love, is, 1. Uniform and universal; for the two principal and necessary effects of love are an ardent desire to please God, and an equal care not to displease him in any thing. Now the law of God is the signification of his sovereign and holy will, and the doing of it is very pleasing to him, both upon the account of the subjection of the creature to his authority, and conformity to his purity: he declares that obedience is better than the most costly sacrifice. There is an absolute peremptory repugnance between love to him, and despising his commands: and from thence it follows, that love inclines the soul to obey all God’s precepts, not only those of easy observation, but the most difficult and distasteful to the carnal appetites ; for the authority of God runs through all, and his holiness shines in all. Servile fear is a partial principle, and causes an unequal respect to the divine law; it restrains from sins of greater guilt, from such disorderly and dissolute actions at which conscience takes fire; but others are indulged: it excites to good works of some kind, but neglects others that are equally necessary. But love regards the whole law in all its injunctions and prohibitions; not merely to please ourselves, that we may not feel the stings of an accusing conscience, but to please the lawgiver. 2. The obedience of love is accurate; and this is a natural consequence of the former. The divine law is a rule not only for our outward conversation, but of our thoughts and affections, of all the interior workings of the soul, that are open before God. Thus it requires religious service, not only in the external performance, but those reverent holy affections, those pure aims, wherein the life and beauty, the spirit and true value of divine worship consists. Thus it commands the duties of equity, charity and sobriety, all civil and natural duties for divine ends, to " please and glorify God." Heb 13:16. It forbids all kinds and degrees of sin; not only gross acts, but the inward lustings that have a tendency to them. Now the love of God is the principle of spiritual perfection. It is called " the fulfilling of the law," 1Co 10:31. not only as it is a comprehensive grace, but in that it draws forth all the active powers of the soul to obey it in an exact manner. This causes a tender sense of our failings, and a severe circumspection over our ways, that nothing be allowed that is displeasing to the divine eyes. Since the most excellent saints are God’s chiefest favourites, love makes the holy soul to strive to be like him in all possible degrees of purity. Thus the apostle Paul, in whom the love of Christ was the imperial commanding affection, declares, his zealous endeavour to be " conformable to the death of Christ," in dying to sin, as Christ died for sin, and that " he might attain to the resurrection of the dead," Php 3:10,Php 3:11. that perfection of holiness that is in the immortal state. 3. The obedience of love is chosen and pleasant. "This is the love of God, that we keep his commandments, and his commandments are not grievous." 1Jn 5:3. Those that are strangers to this heavenly affection, imagine that a solicitous diligent respect to all God’s precepts, is a melancholy task; but it is delightful to the saints: for obedience is the continual exercise of love to God, the paradise of holy souls. The mortification of the carnal appetites, and the restraint from such objects as powerfully insinuate and engage carnal hearts, is with a freer complacency to a saint, than a sensual fruition of them. The sharpest sufferings for religion are allayed, nay sweetend to a saint from the love of God, that is then most sincerely, strongly, and purely acted. The apostle more rejoiced in sharp tribulation for Christ’s sake, than in divine revelation. 4. The love of God produces persevering obedience. Servile compliance is inconstant. A slave hates the duties he performs, and loves the sins he dares not commit; therefore as soon as he is released from his chain and his fear, his obedience ceases but a son is perfectly pleased with his Father’s will, and the tenor of his life is correspondent to it. He that is pressed by fear to serve in an army, will desert his colours the first opportunity; but a volunteer, that for the love of valour, and of his country, lists himself, will continue in the service. The motion that is caused by outward poises, will cease when the weights are down; but that which proceeds from an inward principle of life, is continual and such is the love of God planted in the breast of a christian. IV. We are to prove that from the love of God, and willing obedience to his commands, we may convincingly know the sin-cerity of our love to his children. There is an inseparable union between these two graces, and the one arises out of the other. " Godliness and brotherly kindness" are joined by the apostle. And it will be evident that where this affection of love to the saints is sincere and gracious, there will be an entire and joyful respect to the law of God, by considering the reasons and motives of it. First. The divine command requires this love. " These things I command you," saith our Saviour, "that ye love one another." This precept so often repeated, and powerfully reinforced by him, made so deep an impression on the first christians, that " they had one heart, and one soul, and their estates were common between them." And in the next succeeding ages, this fraternal love was so conspicuous in the professors of his sacred discipline, that their enemies observed it as a rare and remarkable thing: " See how the christians love one another See how ready they are to die for one another!" Now the same gracious principle that inclines us to do one command, will make us universally willing to observe all; for sincere obedience primarily respects the authority of the lawgiver, which binds the whole law upon the conscience. And as he that " breaks the law wilfully in one point, is guilty of all," Jas 2:1-26. because the violation of a single precept proceeds from the same cause that induces men to transgress all, that is, contempt of the divine majesty; so he that sincerely obeys one command, does with consent of heart, and serious endeavours obey all. And from hence it is clear, that without a religious and unreserved regard of the divine commands, it is impossible there should be in any person a gracious affection to the saints; that is the product of obedience to God, and consequently the observance of his precepts, is the certain proof of our love to his children. Secondly. Spiritual love to the saints arises from the sight of the divine image appearing in their conversation. Now if the beauty of holiness be the attractive of our love, it will be fastened on the law of God in the most intense degree. The most excellent saints on earth have some mixtures of corruption; their holiness is like the morning-light, that is checkered with the shadows and obscurity of the night; and it is our wisdom not to love their infirmities, but to preserve an unstained affection to them. But the law of God is the fairest transcript of his nature, wherein his glorious holiness is most resplendent. " The law of the Lord is perfect, converting the soul; the commandment of the Lord is pure, enlightening the eyes." Psa 19:7,Psa 19:8. This ravished the heart of David with an inexpressible affection. "O how I love thy law! It is my meditation all the day." Psa 119:1-176. And he repeats the declaration of his love to it with new fervour, upon this ground " I love thy law, because it is pure." Now love to the commands of God will transcribe them in our hearts and lives. As affectionate expressions to the children of God, without the real supply of their wants, are but the shadows of love; so words of esteem and respect to the law of God, without unfeigned and universal obedience, are but an empty pretence. Thirdly. The divine relation of the saints to God as their Father, is the motive of spiritual love to them. And this is consequent to the former; for by partaking of his holiness, they partake of his life and likeness. And from hence they are the dearest objects of his love ; his eye and heart are always upon them. Now if this consideration excites love to the children of God, it will be as powerful to incline us to keep his commands; for the law of God, that is the copy of his sacred will, is most near to his nature, and he is infinitely tender of it. Our Saviour tells us, that " it is easier for heaven and earth to pass away, than for one tittle of the law to fail." Luk 16:17. If the entire world, and all the inhabitants of it were destroyed, there would be no loss to God; but if the law lose its authority and obligation, the divine holiness would suffer a blemish. The use of the doctrine is, to try our love to the children of God, to which all pretend, by this infallible rule, our obedience to his commands. This is absolutely necessary, because the deceit is so easy and so dangerous : and it will be most comfortable, if upon this trial our love be found to be spiritual and divine. The deceit is easy, because acts of love may be expressed to the saints from other principles than the love of God: some for vain-glory are bountiful; and when their charity seems so visibly divine, that men admire it, there is the worm of vanity at the root, that corrupts and makes it odious to God. The pharisees are charged with this by our Saviour; Mat 6:2. their alms were not the effect of charity, but ostentation; and whilst they endeavoured to make their vices virtuous, they made their virtues vicious. There is a natural love among persons united by consanguinity, that remains so entire since the ruin of mankind by the fall, and is rather from the force of nature, than the virtue of the will, and this in all kind offices may be expressed to the saints. There is a sweetness of temper in some, that inclines them to wish well to all, and such tender affections that are easily moved and melted at the sight of others miseries; and such may be beneficent and compassionate to the saints in their afflictions : but the spring of this love is good-nature, not divine grace. There are human respects that incline others to kindness to the saints, as they are united by interest, fellow-citizens and neighbours, and as they receive advantage by commerce with them, or as obliged by their benefits: but civil amity and gratitude are not that holy affection that is an assurance of our spiritual state. There are other motives of love to the saints, that are not so low nor mercenary; in the thickest darkness of paganism, the light of reason discovered the amiable excellence of virtue, as becoming the human nature, and useful for the tranquillity and welfare of mankind; and the moral goodness that adorns the saints, the innocence, purity, meekness, justice, clemency, benignity, that are visible in their conversations, may draw respects from others who are strangers to the love of God, and careless of his commandments. And as the mistake of this affection is easy, so it is infinitely dangerous; for he that builds his hope of heaven upon a "sandy foundation," upon false grounds, will fall ruinously from his hopes and felicity at last. How fearful will be the disappointment of one that has been a favourer of the saints, that has defended their cause, protected their persons, relieved their necessities, and presumed for this, that his condition is safe as to eternity, though he lives in the known neglect of other duties, and the indulgent practice of some sin? But if we find that our love to the children of God flows from our love to God, that sways the soul to an entire compliance to his commands, and makes us observant of them in the course of our lives: what a blessed hope arises from this reflection? We need not have the book of the divine decrees opened, and the secrets of election unveiled; " for we know that we are passed from death to life, if we love the brethren." 1Jn 3:14. This is an infallible effect and sign of the spiritual life, and the seed and evidence of eternal life. ======================================================================== CHAPTER 49: S. SERMONS ON THE FORGIVENESS OF SINS ======================================================================== Sermons on the Forgiveness of Sins William Bates Psa 130:4. ’But there is forgiveness with thee, that thou mayest be feared.’ The Psalmist, in the first and second verses, addresses God with earnest desires for his saving mercies: ’Out of the depths have I cried to thee, O Lord: Lord hear my voice: let thine ear be attentive to my supplication.’ He humbly deprecates the severe inquiry of divine justice; Psa 130:3. ’ If thou, Lord, shouldst mark iniquities: O Lord, who shall stand?’ If God should with an exact eye observe our sins, and call us to an account, who can stand in judgment? who can endure that fiery trial? The best saints, though never so innocent and unblamable in the sight of men, though never so vigilant and watchful over their hearts and ways, are not exempted from the spots of human frailty, which according to the rigour of the law, would expose them to a condemning sentence. He relieves and supports himself under this fearful apprehension with the hopes of mercy: ’ but there is forgiveness with thee, that thou mayst be feared.’ It is in thy power and thy will, to pardon repenting and returning sinners, ’that thou mayest be feared.’ The fear of God in scripture signifies the humble holy reverence of him, as our heavenly Father and Sovereign, that makes us cautious lest we should offend him, and careful to please him. For this reason the fear of God is comprehensive of all religion, of ’ the whole duty of man,’ to which it is introductive, and is a principal ingredient in it. The clemency and compassionate mercy of God is the cause of an ingenuous filial fear, mixed with love and affiance in the breasts of men. Other attributes, his holiness that framed the law, justice that ordained the punishment of sin, power that inflicts it, render his majesty terrible, and cause a flight from him as an enemy. If all must perish for their sins, no prayers or praises will ascend to heaven, all religious worship will cease for ever: but his tender mercy ready to receive humble suppliants, and restore them to his favour, renders him amiable and admired, and draws us near to him. There are two propositions to be considered in the verse: I. That forgiveness belongs to God. II. That the forgiving mercy of God is a powerful motive of adoration and obedience. I propound to discourse of the first, and to touch upon the second in the application. In managing the point with light and order, it is requisite to consider; 1. What is contained in forgiveness. 2. The arguments that demonstrate that forgiveness belongs to God. I. What is contained in forgiveness. This necessarily supposes sin, and sin a law that is violated by it: the law implies a sovereign Lawgiver, to whose declared will subjection is due, and who will exact an account in judgment of men’s obedience or disobedience to his law, and dispense rewards and punishments accordingly. God by the clearest titles ’is our king, our lawgiver and judge:’ for he is our maker and preserver, and consequently has a full propriety in us, and absolute authority over us: and by his sovereign and singular perfections is qualified to govern us. A derived being is necessarily in a state of dependance and subjection. All the ranks of creatures in the world are ordered by their Maker; his ’kingdom rules over all.’ Those in the lowest degree of being are ordered by power. Sensitive creatures are determined by the impulses of nature to their actions; for having no light to distinguish between moral good and evil, they have no choice, and are incapable of receiving a law. Intelligent creatures, endowed with judicious and free faculties, an understanding to discern between moral good and evil, and will to choose or reject what is propounded to them, are capable of a law to direct and regulate their liberty. To man a law was given by the Creator, (the copy of his wisdom and will) that has all the perfections of a rule: it is clear and complete, enjoining what is essentially good, and forbidding what is essentially evil. God governs man conveniently to his nature: and no service is pleasing to him but the result of our reason and choice, the obedience of our supreme leading powers. Since the fall, the light of the understanding compared with the bright discovery it afforded of our whole duty in our original state, is either like the twilight of the evening, the faint and dim remains of the light of the day, when night draws a dark veil over the world, or like the dawning of the morning, when the rising sun begins to scatter the darkness of the night. The latter comparison I think is more just and regular ; for it is said, that the Son of God ’enlightens every man that comes into the world.’ The innate light discovers there is a straight line of truth to regulate our judgment, and a straight line of virtue to regulate our actions. Natural conscience is a principle of authority, directing us to choose and practise virtue, and to avoid vice; and according to our neglect or compliance with its dictates reflects upon us. It is hardly presumable that any are so prodigiously wicked, as not to be convinced of the natural rectitude in things : they can distinguish between what is fair and what is fraudulent in dealings, and acknowledge in the general, and in judging of others, the equity of things, though they elude the force of the conviction in the application to themselves. Now since common reason discovers there is a common rule, there must be a common judge to whom men are accountable for the obliquity or conformity of their actions to that rule. The law of God is revealed in its purity and perfection in the scripture. The law binds first to obedience, and in neglect of it to punishment. Sin is defined by the apostle John to be ’the transgression of the law.’ The omission of what is commanded, or doing what is forbidden, is a sin. Not only the lusts that break forth into action and evidence, but inward inclinations, contrary to the law, are sin. From hence results a guilt upon every sinner, which includes the imputation of the fault, and obligation to punishment. There is a natural connexion between the evil of doing, and the evil of suffering: the violation of the law is justly revenged by the violation of the person that breaks it. It is an impossible imagination, that God should give a law not enforced with a sanction. This would cast a blemish upon his wisdom, for the law would cancel itself, and defeat his ends in giving it: it would reflect a high dishonour upon his holy majesty, as if he were indifferent with respect to virtue or vice, and disregarded our reverence or rebellion against his authority. The apostle declares, that ’all the world are become guilty before God ;’ that is, justly chargeable with their crimes, and liable to his judgment. The act of sin is transient, and the pleasure vanishes; but the guilt, if not pardoned and purged away, remains for ever in the records of conscience. ’The sin of Judah is written with a pen of iron, and with the point of a diamond; it is graven on the tables of the heart.’ When the books of eternal life and death shall be opened at the last day, all the unpardoned sins of men, with their killing aggravations, will be found written in indelible characters, and shall be set in order before their eyes, to their confusion: ’the righteous Judge has sworn he will forget none of their works.’ According to the number and heinousness of their sins, a sentence shall pass upon them: no excuses shall suspend the judgment, nor mitigate the immediate execution of it. The forgiveness of sins contains the abolition of their guilt, and freedom from the deserved destruction consequent to it. This is expressed by various terms in scripture. Pardon relates to some damage and offence which the offended party may severely vindicate. Now although the blessed God in strictness of speaking can receive no damage by rebellious creatures, being infinitely above the impression of evil: yet as our Saviour speaks of one that looks upon a woman with an impure desire, that he has committed adultery with her in his heart, though the innocence of the woman be unstained; so the sins of men, being acts of foul ingratitude against his goodness, and notorious unrighteousness against his authority, are in a sense injurious to him, which he might justly revenge upon them, but his clemency spares them. The ’not imputing sin’ is borrowed from the accounts of servants with their masters; and implies the account we are obliged to render the supreme Lord for all his benefits which we have so wretchedly misimproved: he might righteously exact of us ten thousand talents that are due to him, but he is graciously pleased to cross the book, and freely to discharge us. The ’purging from sin,’ implies it is very odious and offensive in God’s eyes, and has a special respect to the expiatory sacrifices, of which it is said, that ’without blood there was no remission.’ This was typical of the precious blood of the Son of God that purges the conscience ’from dead works;’ from the deadly guilt of sin that cleaves to the conscience of the sinner. By the application of his blood the crimson guilt is washed away, and the pardoned sinner is accepted as one pure and innocent. 2. I shall next demonstrate, that forgiveness belongs to God. This will be evident by the following considerations. 1. It is the high and peculiar prerogative of God to pardon sin. His authority made the law, and gives life and vigour to it, therefore he can remit the punishment of the offender. This is evident from the proportion of human laws: for though subordinate judges have only a limited power, and must acquit or condemn according to the law, yet the sovereign may dispense with it. This is declared in scripture by God himself: ’I, even I am he, that blots out thy transgressions for my name sake:’ Isa 43:1-28. he repeats it with an emphasis. He is proclaimed with this royal title; ’the Lord, gracious and merciful, pardoning iniquity, transgression and sin.’ It is a dispensation of divine sovereignty to pardon the guilty. It is true, God pardons as a father, according to that most gracious promise, ’I will spare them, as a father spares his son that serves him;’ Mal 3:1-18. but as invested with the dignity of a sovereign. Our Saviour directs us, in the perfect form of prayer dictated to his disciples, to pray to God for the forgiveness of our sins, as ’our Father sitting in heaven’ upon a high throne, from whence he pronounces our pardon. His majesty is equally glorious with his mercy in that blessed dispensation. His royal supremacy is more conspicuous in the exercise of mercy towards repenting sinners, than in the acts of justice upon obstinate offenders. As a king is more a king by the pardoning humble suppliants by the operation of his sceptre, than in subduing rebels by the power of the sword: for in acts of grace he is above the law, and overrules its rigour, in acts of vengeance he is only superior to his enemies. It is the peculiar prerogative of God to pardon sin. The prophet challenges all the repoted deities of the heathens as defective in this royal power: ’who is a God like unto thee, pardoning iniquity, transgression, and sin ?’ Mic 7:1-20. The pharisees said true, ’who can forgive sins but God only ?’ For it is an act of empire. The judicial power to pardon is a flower inseparable from the crown: for it is founded in a superiority to the law, therefore inconsistent with a depending authority. A creature is as incapable, of the supremacy of God in pardoning sin, as of his omnipotence to create a world: for they are both truly infinite. Besides, the power of pardoning sins, necessarily implies an universal knowledge of the minds and hearts of men, which are the fountains of their actions: and according to their ingrediency the moral good or evil of them rises. The more deliberately and wilfully a sin is committed, the sinner incurs a greater guilt, and is obnoxious to a more heavy punishment. Now no creature can dive into the hearts of men: ’they are naked and open to the piercing eye of God alone.’ Add further, the authoritative power to pardon, has necessarily annexed to it the active power of dispensing rewards and punishments. Now the Son of God alone ’has the keys of life and death in his hands.’ It may be objected, that our Saviour declares, that ’the Son of Man has power to forgive sins.’ The answer to this will be clear by considering, there are two natures in Christ; the divine nature, that originally belongs to him, and is proper to his person; and the human nature, which is as it were adoptive, and was voluntarily assumed. Now the divine person is the sole principle and subject of this royal dignity, but it is exercised in its conjunction with the human nature, and attributed to the Son of Man: as in the humiliation of Christ, the principles of his sufferings, and the actual sufferings, are solely in the human nature, but upon the account of the personal union, they are attributed to the divine person. It is said, ’the Lord of glory was crucified,’ and ’the blood of God’ redeemed his church. The church of Rome, with high presumption, arrogates to their priests a judicial power of forgiving sins: and by the easy folly of the people, and crafty deceit of their instructors, exercise a jurisdiction over conscience. To avoid the imputation of blasphemy, they pretend there is a double power of forgiving, supreme and subordinate; the first belongs to God, the other is delegated by commission to the ministers of the gospel. But this is an irreconcileable contradiction: for the power to pardon is an efflux of supremacy, and incommunicable to the subject. A prince that invests another with an absolute power to pardon, must either relinquish his sovereignty or take an associate to share in it. This pretence of the papists is such a lame evasion, as that which they are forced to make use of to clear themselves from the charge of idolatry in their worship of angels and saints their excuse is, that their worship of angels and saints is inferior in degree, and imperfectly divine; as if there could be different degrees in divine worship, which is absolutely and necessarily supreme. The ministers of the gospel have only a declarative power, as heralds or ambassadors, to propose the terms of the gospel for the obtaining pardon, and to apply the promise of pardon to those who appear qualified for it. But to pronounce and dispense pardon, they have no judicial authority: for it is not presumable that the wise God should invest men with that authority which they are utterly incapable to exercise. 2. God is ready to forgive. The power to pardon without an inclination to it, affords no relief in the agonies of an accusing conscience, and the terrors of eternal judgment. The merciful will of God declared in his word, is the foundation of our blessed hope, and encourages us in our requests before his throne: ’for thou Lord art good, and ready to forgive, and plenteous in mercy unto all that call upon thee.’ Psa 86:1-17. The attribute of which pardon is an emanation, is usually expressed by grace and mercy. It is said, the ’grace of God that brings salvation has appeared unto all men: we are saved by grace.’ Grace implies free favour. There is in this respect a difference between love and grace. Love may be set upon an object worthy of it. The primary object of God’s love is himself; whose excellent and amiable perfections are worthy of infinite love. The love of parents to children is a duty most clearly natural, and duty lessens the desert of performing it; but grace is exclusive of all merit and dignity in the subject, and of all obligation in the person that shows it. God’s most free preventing grace is exercised without an motive in us that deserves it. The grace of God may be considered as exercised in our creation and our redemption. In the creation it was absolutely free: for angels and men were in the state of nothing, there was only a possibility of their being. Now there could be no attractive merit before their existence. It is true, goodness is glorified and crowned by communicating: the world is a bright efflux of the divine glory; but this does not lessen the free goodness of the Maker. There was no constraint upon God to make the world for his declarative glory: for his essential glory is truly infinite, and wants no external appearance to make it complete. The universal church pays humble homage to the great Creator; ’acknowledging, that for his will and pleasure all things were created.’ The divine goodness to angels and man in their original purity, was grace: for although the image of God shining in them was attractive of his approbation and acceptance, yet they deserved no benefits from him: there is such an infinite distance and disproportion between God and the creatures, that they cannot by a common right claim any thing as due from his majesty. Besides, he is the productive and conservative cause of all their active powers, and the efficacy of them. The creating goodness of God is eclipsed in the comparison with his saving grace. The first supposes us without any deserts of his favour, but this supposes our exceedingly bad deserts: the first was free, but this is merciful and healing grace. Mercy revives and restores us when deservedly miserable. This grace and mercy is of so pure a nature, that the most tender human inclinations to relieve the afflicted, are mixed with self-interests compared with the mercy of God towards us. Our bowels relent, and affections are melting at the sight of persons in deep misery. But there is an inward and involuntary constrant of nature that excites such feeling resentments: and our compassion is moved by reflection upon ourselves, considering that in this open state we are liable to many disasters and wounding sorrows: but God is infinitely free from all disturbing passions, and exempted from all possible evils. To represent the immense love and mercy of God in its endearing circumstances, and to demonstrate his readiness to forgive, we must consider what he has done in order to his pardoning sinners. 1. If we consider God as the supreme lawgiver and judge of the world, as the protector of righteousness and goodness, and the revenger of all disorders in his moral government, it became him not to pardon sinners without the punishing sin in such a manner as might satisfy his injured justice, and vindicate the honour of his despised law, and declare most convincingly his hatred against sin. Now for these great ends he decreed to send his Son from his bosom, to assume our nature, and to suffer the contumelious calamity of the death of the cross, to make a propitiation for our sins. This was the contrivance of his wisdom, which the most enlightened angels had no presaging notions of. Now can there be a more clear evidence and convincing reality, that God is ready to forgive sins, than the giving his only begotten Son, a person so great and so dear, the heir of his love and glory, to be a sacrifice, that he might spare us? In this dispensation love was the regent leading attribute, to which his wisdom, justice and power were subordinate: they were in exercise for the more glorious illustration of his mercy. We have the strongest argument of God’s love in the death of his Son, for our pardon was the end of it. From hence it is evident, that God is more willing to dispense his pardoning mercy, than sinners are to receive it. 2. God’s readiness to forgive appeals in the gracious and easy terms prescribed in the gospel for the obtaining pardon. There are two ways of justification before God, and they are like two ways to a city: one is direct and short, but deep and unpassable; the other lies in a circuit, but will bring a person safe to the place. Thus there is a justification of an innocent person by works, that secures him from the charge of the law; and a justification of a sinner by faith in our all-sufficient Saviour. The first was a short way to man in the state of integrity: the second, such is the distance of the terms, takes a compass. There is a shorter passage from life to action, than from death to life. There is no hope or possibility of our legal justification. The apostle saith, ’that which the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh.’ Rom 8:1-39. The expiation of sin, and renewing us into the image of God, are obtained by the gospel. The law is called, ’the law of sin and death:’ which must be understood not as considered in itself, but relatively to our depraved nature. The law supposes men in a state of uncorrupted nature, and was given to be a preservative of our holiness and felicity, not a remedy to recover us from sin and misery. It was directive of our duty, but since our rebellion the rod is turned into a serpent. The law is hard and imperious, severe and inexorable, the tenour of it is, ’do, or die for ever.’ It requires a righteousness entire and unblemished, which one born in sin cannot produce in the court of judgment. Man is utterly unable by his lapsed powers to recover the favour of God, and to fulfil his obligation by the law to obedience. But the gospel discovers an open, easy way to life, to all that will accept of salvation by the Redeemer. The apostle expresses the difference between the condition of the law and the gospel in a very significant manner. ’Moses describes the righteousness which is of the law, that the man that does those things shall live in them: but the righteousness which is of faith speaks on this wise, say not in thine heart, who shall ascend into heaven, that is to bring down Christ from above; who shall descend into the deep, that is to bring Jesus Christ again from the dead? But what saith it? The word is nigh thee, that if thou shalt confess with thy mouth, and shalt believe in thy heart, that God hath raised him from the dead, thou shalt be saved.’ Rom 10:1-21. The meaning of the apostle is, that things in heaven above, or in the depths beneath, are of impossible discovery and attainment, so it is equally impossible to be justified by the works of the law. The anxious sinner seeks in vain for righteousness in the law, which can only be found in the gospel. It may be objected, that the condition of the law, and the condition of the gospel, compared relatively to our depraved faculties, are equally impossible. The carnal mind and affections, are as averse from repentance and receiving Christ as our Lord and Saviour, as from obeying the law. Our Saviour tells the Jews, ’ye will not come to me that ye may have life : and no man can come to me unless the Father draw him.’ Which words are highly expressive of our utter impotence to believe savingly in Christ. But there is a clear answer to this objection; the difference between the two dispensations consists principally in this: the law requires complete and constant obedience as the condition of life, without affording the least supernatural power to perform it. But the gospel has the spirit of grace a concomitant with it, by whose omnipotent efficacy sinners are revived, and enabled to comply with the terms of salvation. The spirit of the law is styled the spirit of bondage from its rigorous effects: it discovered sin, and terrified the conscience, without implanting a principle of life that might restore the sinner to a state of holy liberty. As the flame in the bush made the thorns in it visible, without consuming them; so the fiery law discovers men’s sins, but does not abolish them: but ’the law of the spirit of life in Christ Jesus, that is, the gospel, has freed us from the law of sin and death.’ I will more particularly consider the gracious terms prescribed in the gospel for the obtaining pardon; ’Repentance towards God, and faith in the Lord Jesus Christ.’ The requiring of them is not an arbitrary constitution, but founded in the unchangeable nature and congruity of things. Repentance signifies a sincere change of the mind and heart from the love and practices of sin, to the love and practice of holiness, upon evangelical and divine motives. The principal ingredients in it are, reflections with grief and shame upon our past sins, with stedfast resolutions of future obedience. It is a vital principle productive of fruits suitable to it: it is called ’repentance from dead works, repentance unto life.’ It is the seed of new obedience. Repentance in order of nature is before pardon, but they are inseparably joined in the same point of time. David is a blessed instance of this: ’I said I will confess my transgressions to the Lord, and thou forgavest the iniquity of my sin.’ Psa 32:1-11. The sum and tenor of the apostle’s commission recorded by Luke is, ’That repentance and remission of sins should be preached in the name of Christ to all nations.’ Luk 24:1-53. That a repentant sinner only is qualified for pardon, will be evident in considering, (1.) That an impenitent sinner is the object of revenging justice; and it is utterly inconsistent that pardoning mercy and revenging justice should be terminated upon the same person at the same time, in the same respect. It is said, ’the Lord hateth all the workers of iniquity; and his soul hates the wicked.’ The expression implies the intense degrees of hatred. In time glorious appearance of God to Moses, when proclaimed with the highest titles of honour, ’The Lord God, gracious and merciful, pardoning iniquity, transgression and sin,’ it is added, ’he will by no means spare the guilty,’ that is, impenitent sinners. We must suppose God to be of a changeable flexible nature, (which is a blasphemous imagination, and makes him like to sinful man) if an impenitent sinner may be received to favour without a change in his disposition. God cannot repent of giving a holy law, the rule of our duty, therefore man must repent of his breaking the law before he can be reconciled to him. The truth is, man considered merely as a sinner is not the object of God’s first mercy, that is, of pity and compassion: for as such he is the object of God’s wrath; and it is a formal contradiction to assert that he is the object of love and hatred at the same time, and in the same respect. But man, considered as God’s creature, involved in misery by the fraud of the tempter, and his own folly, was the object of God’s compassion; and the recovery of him from his forlorn wretched state, was the effect of that compassion. (2.) Though mercy considered as a separate attribute might pardon an impenitent sinner, yet not in conjunction and concord with God’s essential perfections. Many things are possible to power absolutely considered, which God cannot do: for his power is always directed in its exercise by his wisdom, and limited by his will. It would disparage God’s wisdom, stain his holiness, violate his justice, to pardon an impenitent sinner. The gospel by the promise of pardon to such, would foil itself, and frustrate its principal end, which ’is to purify us from all iniquity, and to make us a people zealous of good works.’ (3.) If an impenitent sinner may be pardoned as such, he may be glorified: for that which qualifies a man for pardon, qualifies him for salvation: and the divine decree establishes an inseparable connexion between them; ’Whom God justifies he glorifies.’ Rom 8:30. If a sinner dies immediately after his pardon is passed, nothing can intercept his being received into heaven. Now this is utterly impossible; the exclusion of such is peremptory and universal, ’for without holiness no man shall see God.’ The admission of an impenitent sinner into heaven, would pollute that holy place, and unconsecrate the temple of God wherein his holiness shines in its glory. It is objected by some, that the requiring repentance to qualify the sinner for pardon eclipses the grace of the gospel. I willingly acknowledge, that a religious jealousy, lest the freeness and honour of divine grace in our pardon should be lessened, is very becoming a christian; but it is ill-grounded and ill-guided in this matter. This will be evident by considering; That repentance is an evangelical grace, the gift of the Redeemer: ’Him has God raised to be a prince and a Saviour, to give repentance and forgiveness of sin.’ Acts 5:31. The law did not allow of repentance, nor promise pardon. The design of it was to keep us in the favour and communion with God, but afforded no means of reconciliation after our offending him. Repentance was no degree of perfection before man’s fall, but is a relief of his imperfection after it. The law called the righteous to obedience, the gospel calls sinners to repentance. That there is no causality or merit in repentance to procure our pardon. The mercy of God for the most precious merits and mediation of Jesus Christ is the only cause of pardon. A flood of repenting tears, an effusion of our blood, are of too low a price to make any satisfaction to God, to deserve a return of his favour. The most sincere love of holiness, and stedfast resolution to forsake sin, which is the principal part of our repentance, can be no satisfaction for our past offences, for it is the natural duty of man before the commission of sin: repentance is only a vital qualification in the subject that receives the pardon. That the grace of God is very conspicuous in dispensing pardon, according to the order of the gospel to repenting sinners. For first, repentance renders the divine mercy most honourable in the esteem of those who partake of it. Our Saviour tells us, ’The whole need not a physician, but those who are sick.’ He that feels his disease, and is strongly apprehensive of its danger, values the counsel and assistance of a physician above all treasures. The repenting sinner who is under the strong conviction of his guilt, and his being always obnoxious to the judgment of God, and eternal misery the consequence of it, he values the favour of God as the most sovereign good, and accounts his displeasure as the supreme evil. Repentance inspires flaming affections in our prayers and praises for pardon. The repenting sinner prays for pardon with as much fervency as Daniel prayed in the den, to be preserved from the devouring lions; or as Jonah prayed out of the belly of hell for deliverance. He addresses not with faint but fainting desires for mercy; ’Give me pardon, or I die.’ Jon 2:1-10. The insensible sinner that is secure in the shadow of death, may offer some verbal requests for pardon, but his prayer is defective in the principle: for he never feels the want of a pardon; he prays so coldly as if unconcerned whether he be accepted or no. And with what a rapture of admiration, and joy, and thankful affections, doth the pardoned penitent magnify the divine mercy? The christian Niobe that was melted into repenting tears ’loved much, because much was forgiven her.’ This establishment that repentance qualifies a sinner for pardon, is most beneficial to man, and consequently most illustrates pardoning mercy. We must observe, that sin does not only affect us with guilt, but leaves an inherent corruption that defiles and debases the sinner, and strongly inclines him to relapse into rebellion. Now repentance gives the true representation of sin in its penal consequences, the anger of the Almighty, the terrors of conscience, and makes it evident and odious to the soul. David had a piercing conviction what a foul sin adultery was, when his ’bones were broken.’ Repenting sorrow strikes at the root of sin, the love of pleasure. This makes us fearful to offend God, and to fly all the alluring temptations that will betray us to sin. This makes us obedient. The melted metal is receptive of any form. Contrition is joined with resignation: ’Lord, what wilt thou have me to do?’ was the voice of repenting Saul. It may be objected, that we read, ’God justifies the ungodly,’ but the answer is clear. The apostle does not intend by the ungodly, an impenitent sinner, but makes the opposition between the ungodly and one that perfectly obeys the law, and is consequently justified by works: and in this sense the most excellent saints here are ungodly. Besides, the apostle does not assert that God absolutely pardons the ungodly, but qualifies the persons: ’To him that worketh not, but believeth on him that justifies the ungodly, his faith is counted for righteousness.’ Now justifying faith and repentance are like Tamars twins: repentance is first felt, and then faith exerts itself in applying the merits of Christs death for our pardon. It is replied by some, that all grace is communicated from Christ, as our head, and supposes our union with him, of which faith is the vital band, and consequently the first grace, by which all other graces are derived to us. To this I answer, there are two means of our union with Christ: the principal is the quickening spirit descending from Christ as the fountain of the supernatural life, and a lively faith wrought in us by his pure and powerful operation, that ascends from us and closes with him. It is said, the second Adam was made ’a quickening spirit:’ and he that is joined ’to the Lord is one spirit.’ As the parts of the natural body are united by the vital influence of the same soul that is present in the whole; so we are united to Christ by the holy spirit that was given to him without measure, and from his fulness is derived to us. It is clear therefore beyond all contradiction, that faith is not antecedently requisite, as the means of conveying all graces to us from Christ. There are two acts of faith: the first respects the general offer of pardon in the gospel to all repenting believing sinners: the second is the application of the promise of pardon to the soul. The first is antecedent to evangelical repentance: the second is clearly consequent in the order of nature, for the promise assures pardon only to ’the weary and heavy laden that come to Christ for rest.’ In short, there is a perfect agreement and sympathy between reason and divine revelation in this doctrine, that God pardons only the repenting sinner. The contrary assertion is an impeachment of the rectitude of his nature, and directly contrary to the design and tenor of the gospel. If a man be justified as ungodly, the evangelical command of repentance for the remission of sins is useless and unprofitable. What a pernicious influence upon practice this doctrine may have, is obvious to any that consider it. I shall only add, if God pardons men as ungodly, ’How shall he judge the world?’ It was prophesied by Enoch, ’Behold the Lord comes with ten thousand saints to judge all that are ungodly for their ungodly deeds, which they have ungodlily committed.’ Now as the apostle James argues against the perverseness of men, ’when from the same mouth proceed blessing and cursing; doth a fountain send forth sweet water and bitter?’ Jas 3:10. This instance is incomparably more strong with respect to God than to men. It is more consistent and conceivable that a fountain should send forth fresh water and salt, than that the holy and righteous God, in whose nature there is not the least discord, should justify some as ungodly, and condemn others as ungodly for ever. Faith in the Lord Jesus Christ is the evangelical condition of our obtaining pardon. This will appear by considering the nature of faith. Saving faith is an unfeigned persuasion of the power, and desire of Christ to save sinners, that induces the soul to receive him, and rely on him, as he is offered in the gospel. We are assured of his all-sufficiency, and of his compassionate willingness to save us; ’He is able to save to the uttermost all that come to God by him.’ Our Saviour declares, ’Whoever comes to him, he will in no wise cast out.’ Faith is seated in the whole soul, and according to the truth and transcendent goodness of the object, produces the most precious and sacred esteem of it in the mind, and the most joyful consent and choice of it in the will. Accordingly a sincere believer embraces entire Christ as ’a Prince and a Saviour,’ and is as willing to be governed by his sceptre, as to depend upon his sacrifice. Acceptance and reliance are the essential ingredients of justifying faith. This is the doctrine of the everlasting gospel. The angel declared this to the shepherds, ’Behold, I bring you tidings of great joy, which shall be to all people; for to you is born this day, in the city of David, a Saviour, which is Christ the Lord.’ Luk 2:10. ’This is a faithful saying, and worthy of all acceptation, that Jesus Christ is come into the world to save sinners, of whom I am chief.’ 1Ti 1:15. Faith is indispensably necessary to our obtaining forgiveness. Faith is the channel wherein the precious issues of his blood and sufferings are conveyed to us. To make more evident how necessary and gracious a condition faith in the Redeemer is, for our pardon, I will briefly consider the foundation of the covenant of life in the gospel. After man had plunged himself into damnation, God having decreed, that without satisfaction there should be no remission of his sin; and the sinner being utterly incapable of enduring such a punishment in degrees, as might be truly satisfactory, it necessarily followed, he must suffer a punishment equivaleiit in duration. To prevent this, there was no possible way but by admitting a surety, who should represent the sinner, and in his stead suffer the punishment due for sin. A threefold consent was requisite in this transaction. (1.) The consent of the sovereign, whose law was violated, and majesty despised: for as there is a natural distinction between persons, and between the actions of persons, so there must be between the recompences of those actions: coneequently the sinner is obliged to suffer the punishment in his own person. From hence it is clear, that the punishment cannot be transferred to another without the allowance of the sovereign, who is the patron of the rights of justice. (2.) The consent of the surety is requisite: for punishment being an emanation of justice cannot be inflicted on an innocent person, without his voluntary interposing to save the guilty. A surety is legally one person with the debtor: otherwise the creditor cannot exact, by the rule of right, the payment from him, which is fixed by the law upon the person of the debtor. (3.) It is as clear, that the consent of the guilty is requisite, who obtains impunity by the vicarious sufferings of another. For if he resolves to bear his own guilt, and wilfully refuses to be freed by the interposing of another between him and the punishment, neither the judge nor the surety can constrain him to it. Now all these concur in this great transaction. As the creation of man was a work of solemn counsel, ’Let us make man,’ so his redemption was the product of the divine counsel. I may allude to what is represented to us in the vision of the divine glory to the prophet Isaiah: ’I heard the Lord saying, whom shall I send, and who will go for us? Then said I, here I am, send me,’ Isa 6:8. Thus the rise of our salvation was from the Father. He makes the inquiry, who shall go for us, to recover fallen man? The Son interposes, ’Here I am, send me.’ The Father from his sovereignty and mercy appointed and accepted the Mediator and surety for us. It was no part of the law given in paradise, that if man sinned, he should die, or his surety; but it was an act of God’s free power as superior to the law, to appoint his Son to be our surety, and to die in our stead. And the aspect of the law upon a sinner being without passion, it admits of satisfaction by the sufferings of another. It is said in the gospel, ’God so loved the world,’ so above all comparison and comprehension, ’that he gave and sent his only begotten Son into the world, that the world through him might be saved.’ The Son of God, with the freest choice, did interpose between the righteous God and guilty man for that end. He willingly left his sovereign seat in heaven, eclipsed his glory under a dark cloud of flesh, degraded himself into the form of a servant, and submitted to an ignominious and cruel death for our redemption. When he came into the world, he declared his full consent, with a note of eminency: ’Sacrifice and offering thou wouldst not, but a body hast thou prepared me: then said I, lo I come to do thy will, O God.’ Upon this consent of the Father and the Son, the whole fabric of our redemption is built. It is the resultance from it, that the execution of justice on Christ is the expiation of our sins, and by his sufferings the full price is paid for our redemption. There is a judicial exchange of persons between Christ and believers, their guilt is transferred to him, and his righteousness is imputed to them. ’He made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.’ 2Co 5:1-21. His active and passive obedience, his doing and dying are as truly accounted to believers for their acceptance and pardon, as if they had meritoriously wrought out their own salvation. The sinner must give his consent to be saved by the death of Christ upon the terms of the gospel. This constitution is grounded upon the eternal articles between the Father and the Son in the covenant of redemption. Our Sviour declares, that ’God gave his Son, that whosoever believes in him, should not perish, but have eternal life.’ Notwitstanding the full satisfaction made for our sins, yet without our consent, that is, an applicative faith, no benefit could accrue to us. ’He dwells in our hearts by faith:’ and by that vital band of our union we have communion with him in his death, and as entire an interest in all the blessed benefits purchased by it, as if whatsoever he did and suffered had been for us alone. ’He is a propitiation by faith in his blood.’ Of this full consent of the sinner, there is an excellent example in the apostle: he expresses it with the greatest ardency of affection; ’I count all things but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ.’ Php 3:9. Like as a poor insolvent debtor, ready to be cast into a perpetual prison, longs for a surety rich and liberal, to make payment for him: thus the apostle Paul desired to be found in Christ, as an all-sufficient surety, that he might obtain a freedom from the charge of the law. The establishment of the gospel, that faith be the condition of our pardon, so that none can be justified without it, is from pure grace. The apostle assigns this reason why all works are excluded, those performed in the state of nature, or by a principle of grace, from being the procuring cause of our salvation, that it is to prevent vain-glory in men that would result from it. ’You are saved by grace, through faith, and that not of yourselves: it is the gift of God.’ Eph 2:1-22. The pardon of sin is a principal part of our salvation. He positively declares, that justification ’is therefore of faith, that it might be by grace.’ Rom 4:1-25. If justification were to be obtained by a condition of impossible performance, it were no favour to offer that blessed benefit to us: but it being assured to a believer that humbly and thankfully accepts of it, the grace of God is exceedingly glorified. To make this more clear, faith, may be considered as a productive grace, or a receptive: as a productive, it purifies the heart, works by love; and in this consideration we are not justified by it. Faith hath no efficiency in our justification, it is the sole act of God: but faith as a receptive grace, that embraces Christ with his precious merits offered to us in the promise, entitles us to pardon. And in this way divine grace is exalted: for he that entirely relies upon the righteousness of Christ, absolutely renounces his own righteousness, and ascribes in solidum the obtaining of his pardon to the clemency and favour of God, for the sake of the Mediator. 3. That God is ready to forgive, is fully proved by many gracious declarations in his word, the infallible expression of his will. ’We are commanded to seek his face for ever,’ his favour and love: for the countenance is the crystal wherein the affections appear. Now all the commands of God assure us of his approving and acceptance of our obedience to them: it follows therefore, that it is very pleasing to him, that we pray for the pardon of our sins, and that he will dispense it, if we pray in a due manner. When he forbad the prophet to pray for Israel, it was an argument of decreed ruin against them: ’Pray not for this people, for I will not hear thee.’ Jer 7:16. To encourage our hope, God is pleased to direct us how to address our requests for his mercy: he directs ’Israel, that had fallen by iniquity, to take words, and turn to the Lord, and say unto him, take away all iniquity, and receive us graciously; so will we render the praise of our lips.’ Hos 14:1-9. To this is added a solemn renouncing of those sins that provoked him to anger. His gracious answer follows, ’I will heal their backslidings, I will love them freely.’ If a prince draws a petition for an humble suppliant to himself, it is a strong indication that he will grant it. God joins entreaties to his commands, to induce men to accept this mercy. The apostle declares, ’Now then we are ambassadors for Christ: as though God did beseech you by us, we pray you in Christ’s stead be reconciled to God.’ 2Co 5:1-21. Astonishing goodness! how condescending, how compassionate! The provocation began on man’s part, the reconciliation is first on God’s. That the King of heaven, whose indignation was incensed by our rebellions, and might justly send executioners to destroy us, should send ambassadors to offer peace, and beseech us to be reconciled to him, as if it were his interest and not ours, is a mercy above what we could ask or think. With commands and entreaties he mixes promises of pardon to encourage us to come to the throne of grace: ’Whoever confesses and forsakes his sins, shall find mercy.’ This promise is ratified by the strongest assurance: ’If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.’ 1Jn 1:1-10. The pardon of a repenting sinner is the effect of most free mercy, but it is dispensed to the honour of God’s faithfulness and justice, who is pleased to engage himself by his promise to do it. And though the word of God be as sacred and certain as his oath, for it is impossible for him to change his will, or to deceive us in the one as well as the other: yet to overcome the fears, to allay the sorrows, and satisfy the desires of repenting sinners, he was pleased to annex his oath to the promise, Heb 6:18. which is the most infallible character and note, that the blessing promised is unchangeable. He adds threatenings to his invitations, that fear which is an active and strong passion, may constrain us to seek for his mercy. Our Saviour said to the Jews who did blind and harden themselves in their infidelity, ’If ye believe not that I am he,’ the promised Messiah, ’and come to me to obtain life, ye shall die in your sins.’ John 8:24. The threatening implies a state final and fearful, beyond all expression; for they who die in their sins, shall die for them to eternity. Hell is the sad mansion of lost souls, filled with extreme wrath and extreme despair: and where despair is without remedy, sorrow is without mitigation for ever. From hence we may be convinced, how willing God is to pardon and save us, in that knowing how we are entangled with pleasant sins, he reveals to us what will be the eternal consequence of sins unrepented and unforgiven, a punishment above all the evils that are felt or feared here, and above all the patience and strength of sinners to endure. If men yield themselves to the call of his word without, and of his spirit within, and humbly accept of the terms of mercy, it is very pleasing to him. We are assured by Jesus Christ, who is truth, that there is ’Joy in heaven over one sinner that repents, more than over ninety and nine persons that need no repentance.’ God himself declares with a solemn oath, ’that he delights not in the death of a sinner, but rather that he should turn and live.’ The holiness and mercy of God are two of his most divine perfections, his peculiar glory and delight. Now what can be more pleasing to that most pure and compassionate being, than to see a sinful creature conformed to his holiness, and saved by his mercy? If the internal joy of God, wherein he is infinitely blessed, were capable of new degrees, it would rise higher in the exercise of his forgiving mercy. There is a clear representation of this in the parable of the prodigal: at his return his father received him, with a robe and a ring, with music and a feast, the signs of joy in its exaltation. But if sinners are hardened, in obstinacy, and notwithstanding God is so willing to pardon them, are wilful to be damned, with what variety of passions does he express his resentment? He incarnates himself in the language of men, to make them understand his affection to them. Sometimes he expostulates with a tender sympathy, ’Why will ye die?’ as if they were immediately falling into the bottomless pit. He expresses pity, mixed with indignation, at their chosen folly and ruin; ’How long ye simple ones, will ye love simplicity, and fools hate knowledge?’ What reluctancy and regret does he express against proceeding to exterminating judgments? ’How shall I give thee up, Ephraim? How shall shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together.’ Hos 11:8. With what a melting passion does the Son of God foretel the decreed destruction of Jerusalem, for rejecting their Saviour and salvation! ’When he came near he beheld the city and wept over it, saying, if thou hadst known, at least in this thy day, the things that belong to thy peace! but now they are hid from thine eyes. Like a mild judge that pities the man, when he condemns the malefactor. Those who interpret some expressions of scripture, that ’God laughs at the calamity of the wicked, and mocks when their fear comes,’ Pro 1:1-33. and is inexorable to their prayers, in such a sense as evacuates most gracious declarations of God, to induce sinners to repent and believe for their salvation, they draw darkness out of light: for those threatenings are directed against obstinate rebels that frustrate the most powerful methods of mercy, and reject the call of God, in the day of his grace; and by way of retaliation, their prayers are ineffectual, and rejected in the day of his wrath. And that he is so highly and irreconcileably provoked for their despising his mercy, is a certain indication how highly he would have been pleased with their humbly accepting of it. Let none then by a vile and wretched suspicion, that God’s repeated calls to sinners to return and live, do not signify his serious will, detract from the glory of his goodness, and blaspheme his unspotted holiness. His excellent greatness assures us of his sincerity. Why should the glorious majesty of heaven court despicable creatures to be reconciled? We are infinite descents below him, and no advantage can accrue to him from us. Temporal princes may be swayed by interest to send false declarations to rebels in arms, to reduce them to obedience: but what can the Most High gain by our submission or lose by our obstinacy? Counterfeit kindness proceeds either from the hope of some good, or the fear of some evil: and of both God is absolutely incapable. We are all obnoxious to his severe justice: there is no occasion that he should intend by the gracious offer of pardon, to aggravate the sin and sentence of those who refuse it. Whosoever with heart breaking sorrow, and unfeigned hatred of his sins, seeks for pardon by the Mediator, he shall find his experience of sparing mercy equal to the highest expressions of it in scripture, and exceeding all his thoughts. 4. It appears, that God is ready to pardon, in that he is so slow to punish. Though all the divine attributes are equal in God, and there is an entire agreement between them, yet there is a difference in their external operations. St. John declares, ’God is love;’ that signifies his communicative goodness, the exercise whereof is more free and pleasing to him than the acts of revenging justice. ’He does not afflict willingly the children of men.’ Lam 3:1-66. His mercy in giving and forgiving flows as water from a fountain: acts of justice are forced from him (like wine from the grapes) by the pressing weight of our sins. In the first day of judgment a Saviour was promised before the curse was threatened. Notwithstanding sinful men break his laws, and trample on them before his face; they ’resist, and grieve, and quench his spirit:’ yet he delays the execution of judgment, that his ’longsuffering may lead them to repentance.’ This will appear by considering that God’s forbearing sinners is not, 1. For want of discovery of their sins, human justice may suffer a guilty person to escape punishment for want of clear evidence, but this case is not incident to the justice of heaven. ’God is light’ with respect to his purity and omniscience. His fiery eye pierces through the thickest darkness wherein sins are committed, and all the arts of concealment used to cover them. He sees all the sins of men with the eye of a judge; ’all things are naked and open before his eyes with whom we have to do.’ Therefore it is said, ’God will require what is past,’ and will observe what is to come, in order to judgment. 2. It is not from a defect of power that the wicked are spared. Great princes are sometimes hindered from the exercise of justice, when the guilty person is supported by a prevalent party against them: for the power of a prince is not in himself, but in those who are his subjects. This David was constrained to spare Joab, after the murder of Abner, because of his interest in the army; ’the sons of Zeruiah were too hard for him,’ he feared their rebellious resistance. But the power of God is inherent in himself, and depends upon no creatures: ’O Lord, be exalted in thine own power.’ He fears none, and is to be feared by all. With one stroke of omnipotency he can destroy all his enemies for ever. He can with more ease subdue the most stubborn rebels, than we can breathe. His strength is equal to his authority, both are truly infinite. The guilty are spared sometimes from the vicious partiality of princes to their favourites, or a wretched neglect of justice: but the high and holy King is without respect of persons: he hates sin with a perfect hatred, and is angry with the wicked every day. The scripture gives an account why execution is respited: ’the Lord is not slack, (as some men count slackness) but is longsuffering to usward, not willing that any should perish, but that all should come to repentance.’ ’He waits to be gracious,’ and spares men in order to their salvation. 5. It appears that God is ready to forgive, in that upon the first suit of humble and penitent believers he presently pardons them. If we consider how long men continue in a course of voluptuous or profitable sins, how many repulses to the offers of mercy they are guilty of, it might justly be expected, that God should with disdain reject their petitions, or not be entreated without a long exercise of repentance, and continued, submissive, and earnest solicitations for his mercy. But the King of heaven keeps no state, the ’throne of grace’ is always open and accessible to humble penitents: when their hearts are prepared, his ear is inclined to hear them. David, after his commission of very foul sins, and long continuing in a state of impenitency, yet upon his melting in the sense of his wickedness and resolution, to humble himself by a mournful acknowledgment of it, he was restored to the divine favour. ’I said I would confess my sins, and thou forgavest the iniquity of my sin.’ Repenting Ephraim is an admirable instance of God’s relenting bowels to sinners: ’I have surely heard Ephraim bemoaning himself; thou hast chastised me, and I was chastised as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God. Surely after I was turned, I repented; and after that I was instructed, I smote upon my thigh; I was ashamed, yea even confounded, because I did bear the reproach of my youth: is Ephraim my dear Son? Is he a pleasant child? for since I spake against him, I earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy on him, saith the Lord.’ The prodigal upon his resolution to return to his Father, and debase himself as utterly unworthy of being received as a Son, ’While he was in the way, his Father saw him at a distance, and ran to him, fell on his neck and kissed him, and entirely forgave his past rebellion. The soul-wounded publican said, ’Lord be merciful to me a sinner;’ and was justified rather than the proud pharisee. 6. It is a convincing argument, that God is ready to forgive sin, in that he affords grace to men to prepare them for his pardoning mercy. Repentance and faith are sacred plants that do not spring from our earth,but have their roots in heaven. ’God gives repentance unto life.’ Acts 11:1-30. ’Faith is not of ourselves, it is the gift of God.’ Eph 2:1-22. In our corrupt state sin is natural to man, and hath entirely possessed all his leading faculties. ’The carnal mind is enmity against God,’ Rom 8:1-39. and judges according to the carnal affections which deprave it. The will is rebellious, and strongly inclined to charming lusts: temptations are so numerous and delightful, that sinners will venture to be miserable for ever, to enjoy the pleasures of sin that die in the tasting. It is true, such are the inviolable inclinations of the human nature to happiness, that no man can love undisguised death, nor choose damnation for itself: yet the affection to sin is so overruling, that they will not forsake it though complicated with death. The wisdom of God tells us, ’those that hate me love death,’ Pro 9:1-18. that is constructively. Our Saviour compassionately reproves the Jews, ’ye will not come to me that ye may have life.’ John 5:1-47. This is the cause of their remaining in a state of guilt for ever. Now such is the mercy of God, that he gives his spirit, to assist men by his illuminating, preventing, restraining and exciting grace, to forsake their sins, that they may be saved: and if they did faithfully improve the lower degrees of grace, (though they can claim nothing by right) he would from his good pleasure afford them more grace: but they are so averse from God; and strongly bent to the present world, that they so long resist the pure motions of grace in their hearts, till the gales of the Spirit expire, and revive no more; according to that terrible threatening, ’my spirit shall no longer strive with man, for he is flesh.’ Gen 6:1-22. Besides the common grace afforded to natural men, there is a supereffluence of grace bestowed upon some to convert them, which infallibly obtains its end. Those who are the patrons of free-will methinks should allow that God is master of his own will, and the free dispenser of his own grace. This especial grace works powerfully, yet conveniently, to the reasonable nature. There is no charm so sweet, no constraint so strong; as the operation of it: for the understanding is convinced by so clear and strong a light, of our being undone for ever without God’s pardoning mercy, ’that his loving-kindness is better than life;’ and this is represented to the will with that powerful application, that the will certainly chooses it. When there is a wavering and indifferency of the will to a propounded object, it is either from some defects in the object, or in the apprehension of it: but when the supreme good is so represented, that it fills all the capacities of the soul, the will as certainly embraces it, as one that is burnt up with thirst, and near a cool stream stoops and drinks to quench it. The holy spirit, who knows the manner of his own operations, expresses the efficacy of them in the resemblances of the creation and resurrection, wherein the divine power cannot be frustrated; yet it is so congruous to the frame of man’s nature, that the freedom of the will is then in its most noble exercise: ’men are drawn to Christ by the teachings of God;’ not by overruling violence upon their faculties, but by instruction and persuasion suitable to them. Now from hence it is evident that all the persons in the God-head concur in bestowing this admirable blessing, the pardon of our sins: they all willingly join in this undivided work, though with different operations. The father pronounces our pardon from the throne: his majesty shines without diminution or condescension of his person in forgiving us. The Son purchased our pardon by the sacred treasure of his blood. The holy spirit qualifies us, and applies the pardon of our sins to us. 3. I now come to notice, that God is abundant in forgiveness. This God has declared in words so full and expressive, as may exceedingly satisfy the most tender and fearful spirits: ’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 your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways, than your ways, and my thoughts than your thoughts.’ The distance is so great between the heavens and the earth, that the sun, so vast a globe of light, seems to be of a small circumference; and the stars of the first magnitude, though many times bigger than the earth, appear like glittering points of light. This comparison is so convincing as may assist us in our contemplation of his mercy. The apostle saith, ’God is rich in mercy.’ Eph 2:1-22. It is not said, that he is rich in substance, though the earth be the Lord’s, and the fulness thereof. He is rich in his own perfections, not in external things. It is not said, God is rich in power, though he is almighty; nor in justice, but in mercy: this signifies, that of all the divine perfections, none do shine so radiantly as his mercy. This reflects a lustre upon his other attributes. His goodness is the foundation of his glory. He pardoned ten thousand talents to the servant that was insolvent, and his treasure is unwasted. I will consider the extent of his pardoning mercy, and the entireness of it. 1. The extent of it, with respect to the number and quality of the sins that are pardoned. 1st. The number of them. David, after an attentive consideration of the purity and perfection of God’s law, breaks forth in a very great anxiety, ’Who can understand his errors?’ Who can enumerate the many defections from that strait rule of our duty? ’In many things we offend all.’ We are obliged perpetually to obey and glorify God: yet in every action, even in our religious duties, there are many defects and defilements that want pardon. How many swarms of vain and unprofitable thoughts of carnal, covetous; proud, envious, and revengeful thoughts and desires lodge in the hearts of men? What a torrent of idle, sensual, vain-glorious and passionate words flow from their lips? How many thousand sinful actions proceed from them? When the enlightened conscience seriously reflects upon our sins of omission and commission, how astonishing is their vast number? What a mountainous heap appears? They reach as low as hell, and rise as high as heaven. It would tire the hand of an angel to write down the pardons that God bestows upon one penitent believer. 2dly. Divine forgiveness extends to sins of all kinds and degrees, habitual and actual. Though no sins are absolutely small, being committed against the majesty of God, yet comparatively, with respect to their quality and circumstances, there is a manifest difference between them. Some are of a weaker tincture, some are of a deeper die: some slightly wound the conscience; some waste it, and let out its vital blood: some do as it were whisper against the sinner, some cry for vengeance. Sins of ignorance and infirmity, sins of sudden surreption, that steel upon us without observing, sins by surprise of the passions, when there is no time to deliberate, have extenuating circumstances: but sins against light, wherein there is more of the nature of sin; sins against mercies, which in the language of the apostle, are a ’despising of God’s goodness:’ sins against solemn vows, wherein men break double bands, the law of God and their sacred engagements; sins committed habitually and presumptuously, as if God were ignorant, or indifferent and unconcerned, or impotent and without power to punish offenders: these sins derive a greater guilt, and expose to a more terrible punishment. Now a gracious pardon is offered in the gospel to all sinners, whatever the quality and circumstances of their sins be, if they apply and address themselves to the father of mercy through the compassionate Mediator, and forsake their sins. Of this we are assured from the most solemn declaration of God to Moses, ’the Lord is merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin.’ The promise is comprehensive of all sorts of sins, how manifold and mighty soever. Besides, to encourage us to repent and believe, God promises pardon for sins of the fiercest provocation. Judah had violated the marriage-covenant with God by their impure idolatries, yet he offers to receive them. ’Thou hast played the harlot with many lovers, yet return again to me, saith the Lord.’ Relapses into rebellious sins argue a strong propensity to them, and exceedingly aggravate their guilt; yet God promises pardon for them : ’Return ye backsliding children, and I will heal your backslidings.’ There are eminent instances of God’s pardoning mercy recorded in the scripture. The apostle having enumerated many sorts of sinners guilty of enormous crimes, idolaters, adulterers, abusers of themselves with mankind, tells the Corinthians, ’and such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus Christ, and by the spirit of our God.’ There is one sort of sinners excepted from the general promise of mercy, those who sin against the Holy Ghost. The reason of the exception is not, that the Holy Spirit is superior in dignity to the Father and the Son, for they are all coeternal and coequal, but from his operations, that is, the revealing the truth and grace of God in the gospel. Now the obstinate malicious contradicting the truth of the gospel shining in the minds of men, and the perverse despising the grace of the gospel, is unpardonable to nfinite mercy. Those who are guilty of that sin, have transformed themselves into the image of the devil, and salvation cannot save them. But no others are excluded from repentance and pardon. 2. As the extent, so the entireness of pardon offered to sinners declares God’s abundant mercy. 1. The pardon is as full as free, according to his excellent goodness: the imputation of the fault ceases, and the obligation to punishment is abolished. We have clear evidence of this from the scripture. God assures those who repent and reform, ’though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool.’ Pardon is more than a reprieve or suspension of judgment, it is a perfect freedom from it: a repenting believer is as clear from the charge of the law as an innocent angel. ’There is no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the spirit.’ Rom 8:1-39. Our cleansing from the defilements of sin is imperfect, therefore we must be always purifying ourselves, till we attain to absolute purity: but our pardon is perfect. It is irrevocable; we are assured, that as far as the east is from the west, God removes our transgressions from us. As soon those distant points may be united, as guilt may be fastened upon those whom God has pardoned. The prophet declares, that ’God will subdue our iniquities, and cast them into the bottom of the sea:’ Psa 103:1-22. from whence they can never rise. God promises, ’I will forgive their iniquities, and remember them no more.’ Mic 7:1-20. Pardon is complete and final. It is the misery of the wicked, ’they are condemned already;’ Jer 31:34. they live by a reprieve and suspension of judgment: it is the blessed security of believers, they ’shall not fall under condemnation.’ There is such an inconstancy in the nature of men, that they often repent and revoke the favours and privileges they have bestowed; they like today, and loath to-morrow the same persons: but the blessed God is not subject to change or contingency. His love, his purpose, his promise to his people, are unalterable. From the sense of God’s pardoning mercy, conscience is freed from those just terrors that are the consequents of guilt. ’The blood of Christ purges our conscience from dead works:’ Heb 9:14. from the deadly guilt of sin that cleaves to the conscience. A temporal prince may pardon a murderer; and conscience with a countenance of despair may summon him to appear and be accountable for his bloody crime before the high and everlasting Judge: but those who are ’justified by faith, have peace with God.’ When the original bond is cancelled, the counterpart has no force; conscience is subordinate to God, and when he justifies, has no authority to condemn. When God ’blots out the iniquities of his people as a thick cloud,’ there is a clear sky, a divine calm and serenity in conscience. It may be enquired how the complete pardon of sin is consistent with the temporal evils inflicted upon the children of God for their sins. The answer is obvious and easy. Temporal evils inflicted on the children of God, are declarative of his holy displeasure against sin, but are not for satisfaction to vindictive justice: this would be derogatory to the love of God, and the meritorious sufferings of our Saviour, who did not compound with God, but made full and absolute satisfaction for our sins. In Heb 12:1-29, where the apostle so divinely and accurately treats of this argument, there is a clear account of the cause, the nature, and the product of the temporal sufferings of God’s children. The cause of them is the love of their heavenly Father displeased for their sins: ’whom the lord loves he chastens, and scourges every son whom he receives.’ Earthly parents in their various fits of folly, sometimes ’chasten their children only for their pleasure,’ and sometimes spare the rod to their ruin: but our heavenly Father is equally wise and compassionate, and uses such discipline as is requisite for their profit, to prevent their continuance in sin, that would be destructive to them. Believers ’are chastened of the Lord, that they may not be condemned with the world.’ 1Co 11:32. And the wisdom and love of our Father and physician mixes such bitter ingredients, and in that proportion, as are requisite for the quality of the disease, and the strength of the patient. ’He corrects them in measure;’ he will not suffer them ’to be tempted above what they are able.’ Their afflictions are deliberate dispensations. The nature of them is signified in the word chastisement: the correction of a child is in order to his amendment: they are medicinal, and have a main relation and prospect to the future, to make us more fearful to offend God, and careful to please him. They are more lively and sensible lessons of our duty, than the instructions of the word, and are of the same order. The product of the chastisements of God’s children, ’is the pleasant fruit of righteousness to them who are exercised thereby:’ Heb 12:1-29. that is, the sanctifying graces of the Spirit, repentance, faith, hope, patience, self-denial, contempt of the world, resignation to the divine will, are exercised, illustrated, and increased in those christians who with unfainting perseverance endure affliction. In short, death that was the penal effect of sin, (for the first man while innocent was immortal) though continued, yet the sting is taken away, the quality of it is changed: the issues of it are vastly different to the saints and the wicked: to the saints it is the period of their fears and sorrows, the final remedy of all their miseries; to the wicked it is the beginning of their woe. The saints pass through the darkness and corruption of the grave into the kingdom of glory: the wicked pass to the blackness of darkness for ever. 2. The entireness of this great benefit is evident in that God restores his love and forfeited favour to all that are pardoned. Princes sometimes pardon offenders, but never receive them into their favour. Absalom was recalled from banishment, but for two years was not admitted to see the king’s face. But God does magnify and manifest his love to those whom he pardons. He does not distinguish them from the angels that always obeyed him. He forgives our sins as entirely as if they had never been committed, and is reconciled as if he had never been offended. We have the most clear discovery of this in the parable of the prodigal. It might have been expected, that his father should have reproached him for his obstinate deserting his house, his wasting his portion in lewdness and luxury, and that bitter constraint forced him to return: no, he dearly embraces him, and cancels all the debt of his past offences with a most affectionate kiss: and whereas the poor penitent presumed only to be received as a servant, he was restored in the most affectionate manner to the dignity and relation of a son; and universal joy was diffused through all the family for his return. If our Saviour had not made this relation with all its endearing circumstances, our narrow hearts durst never presume and promise to us such compassionate love of God to repenting sinners. But whoever imitates the prodigal in his return, shall find the reality to exceed the representation. I shall add some examples of this love of God to those who repent. Mary Magadalen had been guilty of foul sins, yet our Saviour graciously received the tender expressions of her grief and love, to the astonishment of Simon: ’She washed his feet with her tears, and wiped them with the hair of her head, and kissed them:’ and after his resurrection appeared first unto her as his endeared favourite. It is recorded by the evangelist, with an infinite emphasis of his love, that ’he first appeared to Mary Magdalen, out of whom he had cast seven devils.’ Peter, in whose denial of Christ there was such a mixture of infidelity, ingratitude, and impiety, he promised he would die with him or for him; yet being questioned not with terror by an armed magistrate, not surprised by a subtle examiner, but at the question of a maid renounced him, yet he was restored to the honour of his office, and the affection of his master. It is very observable, that when he appeared to Mary Magdalen, he directs her to tell his disciples and Peter of his resurrection; he particularly mentions Peter, to raise his drooping spirit by this new assurance of his love. This happy privilege belongs to all penitent believers, for whomsoever God pardons he prefers, and adopts into his family, and makes them heirs of heaven. The first beam of mercy shines in the pardon of our sins, which is an infallible assurance of freeing us from the punishment of sin in hell, and of our obtaining the joys of heaven. Our Saviour has by his meritorious and voluntary sufferings paid our ransom from eternal death, and purchased for us a right to eternal life: accordingly ’whom God justifies he glorifies.’ The formal effect of justification is the restoring us to the forfeited favour of God, and from that fountain all blessed benefits flow. God declares concerning his people: ’They shall be mine in the day that I make up my jewels, and I will spare them as a man spares his son that serves him:’ Mal 3:1-18. which two acts of the divine mercy are inseparable. 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