Sermons Volume 2

SERMON XXIII.

W E have handled the Sentence and the Reason: The Reason is amplified in some Parabolical passages, which contain a Dialogue or interchangeable Discourse between Christ the King, and his Elect Servants.

In which you may observe,

• First, Their Question, verses 37, 38, 39.
• Secondly, Christ's Reply and Answer, verse 40.

Not that such formal words shall pass too and fro at the day of Judgment, between the Judge and the Judged; but only to represent the matter more sensibly, and in a more lively and impressive way to our minds.

First, For their Question, certainly 'tis not moved, (1.) By way of Doubt or exception to the Reason alleged by the Judge in his Sentence, there being a perfect Agreement and harmony of mind and will between them. Neither, (2.) Out of Ignorance, as if they knew not that Christ was so much concerned in their works of Love, done to his Children for his sake; for this they knew aforehand, that what was done to Christians, is done to Christ, and upon that account they do it, as to Christ; and such Ignorance cannot be supposed to be found in the glorified Saints. (3.) Some say, the Question is put to express an holy wonder at what they hear and see; and no question Christ will then be admired in his Saints, 2 Thes. 1.10. And three Causes there may be of this wonder.

• (1.) Their humble sense of their own Nothingness, that their Services should be taken notice of, and rewarded; that he should have such a respect for their mean offices of Love, which they little esteemed of, and had no confidence in them.
• (2.) The greatness of Christ's Condescention, that he should have such a care of his mean Servants, who were so despicable in the world.
• (3.) The greatness of the Reward: Christ shall so incomparably, above all that they could ask or think, reward his People, that they shall wonder at it. This sense is pious, taken up by most Interpreters; I should acquiesce in it, but that I find the same question put by the Reprobates afterwards, verse. 42, 43, 44. they use the same words; therefore I think the words are barely Parabolical, brought in by Christ, that he might have occasion further to declare himself, how they fed him, and clothed him, and what esteem he will put upon works of Charity, and to impress this truth the more upon our minds, that what is done to his People, is accepted by him, as if it were done to his Person: However, because the former sense is useful, I shall a little insist upon it in this note.

Doctrine, That when Christ shall come to Reward his People, they shall have great cause to wonder at all that they see, hear and enjoy.

(1.) They shall wonder at the Reason alleged: They that are holy, ever think humbly of their own works, and therefore considering their no deservings, their ill-deservings, they cannot satisfy themselves in admiring and extolling the rich Grace of their Lord and Savior Jesus Christ; that he should take notice of anything of theirs, and produce it into Judgment: see how they express themselves now, Psal. 143.2. Enter not into Judgment with thy Servant; Non dicit cum hostibus tuis: So Psal. 130.3. If thou shouldest mark Iniquity, O Lord, who shall stand? So 1 Cor. 4.4. For I know nothing by myself, yet am not I thereby Justified: Isa. 64.6. But we are as an unclean thing, and all our Righteousnesses are as filthy rags: This thought they have of all they do, and their minds are not altered then, for this is the Judgment of Truth, as well as of Humility, Luk. 17.10. When we have done all, we are unprofitable Servants: Their Lord hath taught them to say so, and think so; they did not this out of Complement: And for their works of Mercy, they were not to let their left hand know what their right hand did, Math. 6.3. 'It is a Proverb that teaches us, that we should not suffer ourselves to take notice of what we give in Alms, nor esteem much of it, as if there were any worth therein; and therefore when Christ maketh such reckoning of these things, their wonder will be raised, they will say, Lord, when saw we thee an hungry or athirst? Their true and sincere Humility will make them cast their Crowns before the Throne, saying, Thou art worthy, O Lord, to receive glory and honor ; Lord, 'tis thy Goodness, what have we done? The Saints when they are highest, still show the lowest signs of Humility to their Redeemer, and confess that all the glory they have, they have it from him, and are contented to lay it down at his feet, as holding it by his Acceptance, and not their own Merit; they have all, and hold all by his Grace, and therefore would have him receive the Glory of all.

(2.) They shall wonder at the greatness of Christ's Condescention, and hearty Love to his Servants, though poor and despicable: for in the day of Judgment, he doth not commemorate the Benefits done to him in Person, in the days of his Flesh, but to his Members in the time of his Exaltation: he doth not mention the Alabaster box of precious Ointment poured on his head, nor the Entertainments made him when he lived upon earth; but the feeding and clothing of his hungry and naked Servants: The greatest part of Christians never saw Christ in the Flesh; But the Poor they have always with them: Kindness to these, is Kindness to him. Again, Among these he doth not mention the most Eminent, the Prophets and Apostles, or the great Instruments of his Glory in the World; but the least of his Brethren ; even those that are not only little and despicable in the esteem of the World, but those that are little and despicable in the Church, in respect of others that are of more eminent Use and Service. Again, The least Kindness shewn unto them ; Mat. 10.42. Whosoever shall give to drink, to one of these little ones, a Cup of cold water in the name of a Disciple; verily I say unto you, he shall in no wise lose his reward. He had spoken before of kindness to Prophets, and righteous Men, Men of Eminent Gifts and Graces; then ordinary Disciples; among these, the least and most contemptible, either as to outward Condition, or State of Life, or to Use and Service; and, it may be, inward Grace. Now all this showeth what value Christ sets upon the meanest Christians, and the smallest and meanest Respect that is shown them: The smallness and meanness of the Benefit, shall not diminish his Esteem of your Affection: anything done to his People, as his People, will be owned and noted. When the Saints, that newly came from the Neglects and Scorns of an unbelieving World, shall see and hear all this, what cause will they have to wonder, and say, Lord, who hath owned thee in these? Alas, in the World all is quite contrary: Let a Man profess Christ, and resemble Christ in a lively manner, and own Christ thoroughly; presently he is ( 〈 in non-Latin alphabet 〉 ) set up for a Sign of Contradiction ; and that, not only among Pagans, but Professing Christians; yea, by those that would seem to be of great note in the Church, as the Corner-stone was refused by the Builders, 1 Pet. 2.7. And therefore, when Christ taketh himself to be so concerned in their Benefits and Injuries, they have cause to wonder: Christ was in these, and the World knew it not.

(3.) At the Greatness of the Reward: That he should not only take notice of these Acts of Kindness, but so amply remunerate them. In the Rewards of Grace God worketh beyond human Imagination and Apprehension: 1 Cor. 2.9. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the things God hath prepared for them that love him. We cannot, by all that we see and hear in this World, which are the Senses of Learning, form a Conception large enough for the Blessedness of this Estate: Enjoyers and Beholders will wonder at the Grace, and Bounty, and power of their Redeemer: 'It is transcendent, hyperbolical weight of Glory, 2 Cor. 4.17. Where is anything that they can do or suffer, that is worthy to be mentioned, or compared with so great a Recompence? When these Bodies of Earth, and Bodies of Dust, shall shine like the Stars in Brightness; these sublime Souls of ours see God face to face; these wavering and inconstant Hearts of ours shall be immutably and indeclinably fastened, to love him, and serve him, and praise him; as without Defection, so without Intermission and Interruption; and our Ignominy turned into Honor, and our Misery into everlasting Happiness. Lord, what Work of ours can be produced, as to be rewarded with so great a Blessedness!

VSE. That which we learn from this Question of theirs, supposed to be conceived upon these Grounds, is,

(1.) An humble Sense of all that we do for God. The Righteous remember not anything that they did, worthy of Christ 's Notice; and we should be like-minded: Nehem. 13.22. Remember me, O my God, concerning this also, and spare me according to the Greatness of thy Mercy. When we have done our best, we had need to be spared and forgiven, rather than rewarded. On the contrary, Luk. 18.11. The Pharisee stood and prayed thus to himself: God I thank thee, that I am not as other Men are, Extorioners, Unjust, Adulterers, or even as this Publican. And those, Isa. 58.3. Wherefore have we fasted, say they, and thou seest not? wherefore have have afflicted our Souls, and thou takest no Knowledge. They challenge God for their Work. None more apt to rest in their own Righteousness, than they that have the least Cause. Formal Duties do not discover Weakness; and so Men are apt to be puffed up: they search little, and so rest in some outward things. 'It is no great Charge to maintain painted Fire. The Substantial Duties of Christianity, such as Faith and Repentance, imply Self-humbling; but external things produce Self-exalting. They put the Soul to no stress. Loaden Boughs hang the Head most; so are holy Christians most humble: None labor so much as they do, in working out their Salvation; and none so sensible of their Weaknesses and Imperfections. Old Wine puts the Bottles in no danger; there is no Strength and Spirits left in it: So do formal Duties little put the Soul to it. On the other side, they are conscious to so many Weaknesses as serious Duties will bring into the View of Conscience, and have a deep Sense of their Obligations to the Love and Goodness of God, and a strong Perswasion of the Blessed Reward. None are so humble as they: They see so much Infirmity for the present, so much Obligation from what is past, and such sure Hope of what is to come, that they can scarce own a Duty as a Duty. None do Duties with more Care, and none are less mindful of what they have done; They discern little else in it, that they contribute anything to a good Action, but the Sin of it. This is to do God 's Work with an Evangelical Spirit; doing our utmost, and still ascribing all to our Mediator, and blessed Redeemer.

(2.) What Value and Esteem we should have for Christ 's Servants, and Faithful Worshippers. Christ treateth his Mystical Body with greater Indulgence, Love and Respect, than he did his Natural Body; for he doth not dispense his Judgment with respect to that, but these: He would not have us know him after the Flesh, 2 Cor. 5.16. Please ourselves with the Conceit of what we would do to him, if he were alive, and here upon Earth; but he will judge us according to the Respect or Disrespect we show to his Members, even to the meanest among them: To wrong them, is to wrong Christ; Zech. 2.8. He that toucheth you, toucheth the Apple of his Eye. The Churches Trouble goes near his Heart, which in due time will be manifested upon the Instruments thereof. To sleight them is to sleight Christ: He that despiseth you, despiseth me. To grieve and offend them, is to grieve and offend Christ. Matth. 18.10. Take heed that ye despise not one of these little Ones; for I say unto you, That in Heaven their Angels do always behold the Face of my Father, which is in Heaven. Did we but consider the Value Christ puts upon the meanest Christian, we would be loath to offend them: What Comfort, Love, Kindness you show to them, 'tis reckoned by Christ as done to himself. If we would look upon things now, as they shall be looked upon at the Day of Judgment, we would find our Hands and Tongues tied and bridled from injuring Christ 's faithful Servants; yea, we would show more of a Christian Spirit, in relieving their Bodily and Spiritual Necessities, and doing Good upon all occasions.

(3.) It teacheth us to take off our Thoughts from things Temporal, to things Eternal ; both in judging of ourselves, and others. The great Miscarriage of the World, is because they measure all things by Sense, and visible Appearance: Now we are the Sons of God; but it doth not appear what we shall be, 1 Joh. 3.2. Heirs in the World are bred up suitable to their Birth and Hopes; but God 's Sons and Heirs make no fair Shew in the Flesh.

1. Do not judge amiss of others: God 's People are a poor, despised, hated, scorned Company in the World, as to visible Appearance; and what Proof of Christ is there in them? Who can see Christ in an hungry Beggar? or the glorious Son of God in an imprisoned and scorned Believer? Or one beloved of God, in him that is mortified with continual Sicknesses and Diseases? Lord, when saw we thee an hungered, or sick, and in Prison! A Pearl, or a Jewel that is fallen into the Dirt, you cannot discern the worth of it, till you wash it, and see it sparkle. A Prince in disguise may be justled and affronted. To a common Eye things go better with the Wicked, than with the Children of God: They enjoy little of the Honor, and Pleasure, and Esteem of the World; and yet they are the Excellent Ones of the Earth, Psal. 16.3. If you can see anything of Christ in them, of the Image of God in them, you will one day see them other manner of Persons, than now you see them, or they appear to be: These will be owned, when others are disclaimed; and glorified, when they are rejected, and banished out of Christ 's Presence. And though your companying with them be a Disgrace to you now, 'twill then be your greatest Joy and Comfort.

2. Do not judge amiss of yourselves. When the World doth not esteem of us, but is ready to put many Injuries upon us, and to follow us with Hatred, and sundry Persecutions, we are apt to judge ourselves forsaken of God ; that we have no Room, or Place in his Heart, or else these things would not befall us. Oh, no! Christ may be imprisoned in his Members, banished in his Members, reduced to great Streights, and Exigencies in his Members; yea by the Hand of God, you may be made poor, and hungry, and naked; but all this shall be recompensed to you. We must not walk by Sense, but by Faith, 2 Cor. 5.7. Time will come, when they that wonder at our Afflictions, shall wonder at us, for the Glory that Christ will put upon us; when you, and all the Saints about you, shall say, Little did I think, that a poor, base, laborious, miserable Life, should have such a glorious End and close. Christians, wait but a little time, and you will have more cause to wonder at the Glory that shall be revealed in you, than at the Afflictions you now endure.

Secondly, We now come to Christ 's Answer and Reply to this Question: Wherein,

• (1.) Take notice of the Note of Averment and Assurance; Verily, I say unto you. I do the rather observe it, because I find the like in a parallel Place; Matth. 10.42. Verily, I say unto you, he shall in no wise lose his Reward. This showeth, that 'tis hardly believed in the World; but yet 'tis a certain Truth.
• (2.) The Answer its self; wherein the former Passages are explained, of Christ 's being hungry, thirsty, naked, exiled, imprisoned ; the Riddle is opened: What is done to the Afflicted, Christ taketh it as if it were done to him in Person.

In this Answer observe,

• 1. The Title that is put upon Afflicted Christians ; they are his Brethren.
• 2. The Extent and Universality of this Title, the meanest are not excepted; The least of these my Brethren. The Meanest, as well as the most Excellent; the Poor, the Abject of the World, believing in Christ, are accounted his Brethren.
• 3. The particular Application of this Title, to everyone of them; To one of the least of my Brethren. We cannot do good to all; yet if we do good to one, or to as many as are within our reach, or the compass of our Ability, it shall not be unrewarded.
• 4. The Interpretation of the Kindness shown to these Brethren; What you have done to the least of these my Brethren, you have done it unto me.
  • (1.) I shall first consider the Force and Importance of these Expressions.
  • (2.) Their Scope and Intendment here, which is to bind us to Acts of Charity, and Relief to Christ 's poorest Servants.

First, For the Force and Importance of these Expressions: And there, first, observe, That whoever believeth in Christ, are accounted as his Brethren and Sisters; and he will not be ashamed to own them as such at the last Day.

Here I shall show you,

• 1. Who are Brethren.
• 2. What a Privilege this is.

First, Who are Brethren? Some by Brethren understand Mankind: And so, What you have done to the least of my Brethren, in their Sense, is to the meanest Man alive, Partaker of that Human Nature which I have honored by assuming it: But that is Brethren in the largest Sense. No, that's not his meaning here. Upon what grounds Charity is to be expressed to them, I shall show you more fully by and by. To do good to a poor Man, as to a poor Man, is a Work of natural Mercy; but to do good to a poor Man, as he is one of Christ 's Brethren, is a Work of Christian Charity; 2 Pet. 1.7. And to Brotherly kindness, Charity. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , is distinguished. There is a more kindly, and tender Affection, that we owe to those who are Children of the same Father, or are in Charity bound to judge so; by sympathizing with them in Trouble, supplying their Necessities, every way studying to promote their Spiritual and Temporal Welfare: But a general Love to all we must thirst after, and endeavor the true Good of all, to whom we may be profitable. But the Title of Brethren to Christ, groweth from Faith, by which we are made the Children of God: Joh. 1.12. But as many as received him, to them gave he power to become the Sons of God: And therefore, Christ calleth them Brethren. And 'tis very notable to observe, Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them Brethren. Mark: The Kindred is only reckoned to the Sanctified. Though all Mankind have the same Nature, come of the same Stock; yet, He that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them Brethren. There the Relation holdeth of both sides. Christ is born of a Woman; and They are born of God, Joh. 1.13. and so he is a Kinsman doubly; Ration Incarnationis suae, & Regenerationis nostrae, as Macarius. He taketh part of Flesh and Blood, partaketh of Human Nature; and we are made Partakers of a Divine Nature, 2 Pet. 1.4. And Matth. 12.47, 48, 49, 50. Then one said unto him, Behold, thy Mother, and thy Brethren stand without, desiring to speak with thee; but he answered, 〈◊〉 said unto him that told him, Who is my Mother? and who are my Brethren? And he stretched forth his Hand towards his Disciples, and said, Behold, my Mother, and my Brethren: For whosoever shall do the Will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother.

Secondly, Now I shall show you, in the next place, what a Privilege this is. I shall show you,

(1.) What Condescension there is in Christ's part, that he should count the least of his people, not only for his own, but for his Brethren. The Apostle saith, He is not ashamed, Heb. 2.11. We are said to be ashamed in two Cases.

1. When we do anything that is filthy. As long as we have the Heart of a Man, we cannot do anything that hath filthiness in it without shame. Or,

2. When we do anything beneath that Dignity and Rank which we sustain in the World. The former Consideration is of no place here; the latter then must be considered. Those that bear any Rank and Port in the World, are ashamed to be too familiar with their Inferiors; yet, such is the love of Christ towards his People, that though he be infinitely greater and more worthy than us, yet he is not ashamed to call us Brethren. 'It is said, Prov. 19.7. All the Brethren of the Poor do hate him. If a Man fall behind hand in the World, his Friends look askew upon him; but Jesus Christ, though he be the Eternal Son of God, by whom he made the World, the Splendour of his Fathers Glory, and the Brightness of his Person, the King of Kings, and Lord of Lord's ; and we be poor, vile, and unworthy Creatures; yet he disdaineth not to call us Brethren, notwithstanding our Meanness and unworthiness, and his own Glory and Excellency. Divines observe, that Christ never gave his Disciples the Title of Brethren, but after his Resurrection; before, Servants, little Children, Friends, were their usual Designations; but then he expressly calleth them Brethren. Joh. 13.13, 14. Ye call me Lord and Master, for so I am. And Joh. 12.26. If any Man serve me, let him follow me; and where I am, there shall my Servant be. Friends, Joh. 15.15. I have called you Friends. But after the Resurrection the Style of Brethren is very frequent, Mat. 28.10. Go tell my Brethren, I go into Galilee. And Joh. 20.17. Go to my Brethren, and tell them, I go to my Father, and your Father. And at the last day he giveth this Title to all the Elect, that are put at his right Hand.

Quest. But what is the Reason of this?

Answ. Though the Ground were laid in the Incarnation, when Christ naturalliz'd himself to us, and became one of our own Line ; yet he doth expressly own it after his Resurrection, and will own it at his coming to Judgment, to show that his Glory and Exaltation doth nor diminish his Affections towards his People, but rather the Expressions thereof are enlarged: He still continueth our Brother, and will do so, as long as our Nature remaineth in the Unity of his Person, which will be to all Eternity.

(2.) That it is a Real Privilege to us; 'tis a Title of great Dearness and Intimacy; 'tis not an idle Complement, for there is cause and reason for it, 〈 in non-Latin alphabet 〉 . All Mankind coming of one Father, and being made of one Blood, are Brethren; and Christ reckoneth himself among us, and assumeth the Relation proper to his Nature, especially when we get a new Kindred by Grace: 'It is not an empty Title, but a great and Real Privilege; not a Nominal, Titular Relation, to put Honor upon us, but to give us Benefit, Rom. 8.17. and for the present assureth us of his tender Respect.

VSE I. It comforts us against the sense of our own Unworthiness. Though our Nature be removed so many degrees of distance from God, and at that time polluted with Sin, when Christ glorified it, and assumed it into his own Person; yet all this hindered him not from taking our Nature, and the Title depending thereupon: Therefore the sense of our Unworthiness, when 'tis seriously laid to Heart, should not hinder us from looking after the Benefits we need, and which are in his power to bestow upon us. This Term should revive us; Whatever serves to to our Comfort and Glory, Christ will think it no disgrace to do it for us. This may be one Reason why Christ biddeth them tell his Brethren, I am risen, Mat. 28.10. The poor Disciples were greatly dejected and confounded in themselves; they had all forsaken him, and fled from him; Peter had denied him, and forsworn him; what could they look for from him, but a sharp and harsh Exprobration of their Fear and Cowardice? But he comforts them with this Message; Go tell my Disciples, and Peter, that I am risen. The fallen Man is not forgotten; Peter was weeping bitterly for his fault, but Christ sends him a comfortable Message; Go tell Peter I am risen.

Secondly, The next thing that I shall observe, is,

Doct. That what is done to his People, to the least of them, Christ will esteem it as done to himself.

1. It holdeth true in Injuries, Isa. 63.9. In all their Afflictions he was afflicted; and the Angel of his Presence saved them; in his Love and in his Pity he redeemed them. And Act. 9.4. And he fell to the Earth, and he heard a Voice saying unto him, Saul, Saul, why persecutest thou me? Christ was wronged when the Saints were wronged: He is above Passion, but not above Compassion. The Enemies of the Church have not Men for their Enemies, but Christ himself: When they are mocked and scorned, Christ is mocked and scorned.

2. It holdeth also true of Benefits: The least Courtesie or Act of Kindness shown to them, is shown to Christ; that which is done in Christ's Name, and for Christ's sake, is done unto Christ: You do not consider the Man so much as Christ in him. The Apostle saith, they received him even as Christ Jesus, Gal. 9.14. that is, in his Name, and as his Messenger, 2 Cor. 5.10. and Luk. 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me ; as a King is resisted in a Constable armed with his Authority. As when we go to God in Christ's Name, whatever we obtain is put upon Christ's Account; ('tis not for our Merit, but Christ's,) so, whatsoever you do to any Person in Christ's Name, and for Christ's sake, is done to Christ: If you send another in your name, if he be denied, you take yourselves to be denied; if granted for your sake, you think it granted to you.

I come now to consider,

Secondly, The Scope. These things are parabolically represented, to increase our Faith concerning the Reward of Charity.

The Doctrine is this:

Doct. That one special End and Use unto which rich Men should employ their worldly Wealth, should be the help and relief of the Poor.

Consider,

(1.) In the General, 'tis not to the Rich, but to the Poor. Feasts and Entertainments are usually for the Rich, but Christ saith, Luk. 14.12, 13, 14. When thou makest a Dinner, or a Supper, call not thy Friends, thy Brethren, neither thy Kinsmen, nor thy Neighbor; lest they bid thee again, and a recompense be made thee. But when thou makest a Feast, call the Poor, the Maimed, the Blind, the Lame; and thou shalt be blessed, for they cannot recompense thee; for thou shalt be recompensed at the Resurrection of the Just. Many truck with their Kindness; they make Merchandize rather than impart their Charity: This is not Charity, but Merchandize.

(2.) Of the Poor there are three sorts.

1. Pauperes Diaboli, the Devils Poor; such as have riotously spent their Patrimonies, and reduced themselves to Raggs and Beggary by their own Mis-government: These are not wholly to be excluded when their necessity is extreme; you give it to the Man, not to the Sin: It may work upon them, especially when you join spiritual Alms with temporal.

2. There are Pauperes Mundi, the World's Poor; such as come of poor Parents, and live in poor Estate, those are to be relieved: There is a common tie of Nature between us and them, Isa. 58.7. Thou shalt not hide thyself from thine own flesh.

3. There are Pauperes Christi, Christ's Poor; such as have suffered loss of Goods for Christ's sake, or being otherwise poor, profess the Gospel; these especially should be relieved, Rom. 12.13. Distributing to the necessities of the Saints. And Gal. 6.10. Let us do good to all, especially to the Household of Faith. There is an Order; First, our own Families, our Parents, our Children or Kindred, 1 Tim. 5.8. then Strangers; and among them, those that profess the same Faith with us; and then them who do most evidence the reality of Faith by an holy Life; and then to all, as occasion is offered.

Reasons of this Duty.

(1.) The near Union that is between Christ and his People. Christ and Believers are one and the same Mystical Body with Christ their Head; 1 Cor. 12.12. For, as the Body is one, and hath many Members, and all the Members of that one Body being many, are one Body; so is Christ: Now that Union compriseth all. When one Member suffereth, all the Members suffer with it, ver. 26. There is a sympathy and fellow-feeling: When you tread upon the Toe, the Tongue will cry out, and say, You have hurt me. They cast themselves out of the Body, that have not common Joyes, and common Sorrows with the rest of the Members.

(2.) Christ hath commended them to us as his Proxies and Deputies : He himself receiveth nothing from us; he is above our kindness, being exalted into the Heavens; but in every Age he leaveth some, to try the Respects of the World: Oh, what men would do for Christ, if he were now in the flesh! 'It is an usual deceit of Heart to betray our Duties by our wishes: Now Christ hath put some in his place; 1 Joh. 4.20. If any man say, I love God, and hateth his Brother, he is a Liar; for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? We would be as much prejudiced against Christ, as we are against the godly Poor. That which your Servant receiveth by your order, you receive it: He receiveth your Respects by the hands of the Poor; he hath devolved this right on the Poor, as his Deputies, Mat. 26.11. For ye have the Poor always with you, but Me ye have not always. We pretend much Love to Christ; if he were sick in a Bed, we would visit him; if in Prison, or in want, we would relieve him: What is done to one of these, is done to him.

(3.) 'It is a great Honor put upon us, to be Instruments of Divine Providence, and Preservation of others. You are God's Substitutes in giving, as the Poor in receiving: As God's to them, we relieve and comfort them: He could give to them without thee, but God will put the honor of the work upon thee: This is the greatest Resemblance of God, Act. 20.35. 'It is more blessed to give, than to receive: that is, more God-like. 'It is a great Mercy to be able and willing; Luk. 6.36. Be ye therefore merciful, as your Heavenly Father is merciful. The true advantage of Wealth is in relieving and supporting others; nothing showeth our Conformity to God, so much as this: Christ saith not, if ye fast, ye shall be like your heavenly Father, or if ye pray, or if ye prophesy, or if ye be learned; but if ye be merciful; as your Heavenly Father is merciful. Thou holdest the place of God, and art as it were a God to them.

(4.) The Profit of this Duty. It seemeth a loss, but 'tis the most gainful Trade in the World: 'It is the way to preserve your Estates, to increase them, to cleanse them, to provide for Eternal Comfort in them.

1. To keep what you have. Your Goods are best secured to you, when they are deposited in God's hands; you provide bags that wax not old : Many an Estate hath been wasted for want of Charity, Jam. 5.2, 3.

2. To increase it, as Seed in the Ground: The Husbandman getteth nothing by keeping the Corn by him: 2 Cor. 9.6. He which soweth sparingly, shall reap sparingly; and he which soweth bountifully, shall reap bountifully. Deut. 15.10. When thou givest to thy poor Brother, the Lord thy God shall bless thee in all thy works, and in all that thou puttest thy hand unto. All your works of Mercy and Liberality shall be abundantly repay'd; Luk. 6.36. Give, and it shall be given to you, good measure, pressed down, shaken together and running over. But above all, Prov. 19.17. He that giveth to the Poor, lendeth to the Lord; that which he hath given, he shall pay him again. If you would put out your Money to the best advantage, lend it to the Lord ; the Interest shall be infinitely greater than the Principal: What better Security than God's? He is a sure Pay-Master, and he will pay them to the full, great Increase for all that he borroweth; an hundred for one, which is an Usury not yet heard of in the World. You can expect nothing from the poor sort, they have nothing to give you; but God is their Surety, he that is the great Possessor of Heaven and Earth, that never broke his word: Nay, we have his Hand and Seal to show for it; his Bond is the Scriptures, his Seal the Sacraments; therefore he will pay you. But you will say, These are Words: Venture a little, and try; Mal. 3.10. Prove me now herewith, saith the Lord. Give, and it shall be given to you: Whereas, on the contrary, if you forbear to give, God will forbear to bless; as the Widows Oil, the more it run, the more it increased; and the Loaves were multiplied by the Distribution. And then,

3. It cleanseth your Estate ; you will enjoy the Remainder more comfortably: Wells are the sweeter for draining; so are Riches, when used as the Fuel of Charity. There are terrible Passages against rich Men: How hard is it for a rich Man to enter into the Kingdom of H •• ven? There is no way to free ourselves from the Snare, but to be liberal and open-handed upon all occasions, Luk. 11.41. Give Alms, and all things shall be clean to you.

4. You may possess an Estate with a good Conscience: 'Twill not easily prove a Snare. Nay, you shall have Comfort of it; forever you shall have Treasure in Heaven: Luk. 12.13. Sell that you have, and give Alms; provide yourselves bags which wax not old, a Treasure in the Heavens that faileth not. Whatever shift you make, rather sell, than want to give out Disbursements in this Life, and your Payment shall be in the next.

VSE is REPROOF, Because there are so few true Christians in the World. Many Men have great Estates; but they have not an Heart to be helpful to their poor Brethren, and Neighbors: Are very backward and full of Repinings, when they give anything. They are liberal to their Lusts, Gaming, Drinking, Rioting, Luxury, in Law-suits, and costly Apparel. Do these Men believe there is an Heaven, and Hell, and a Day of Judgment?

For MOTIVES.

1. Motive. Thou shalt have Treasure in Heaven. Thou shalt not part with thy Goods, so much as change them for those that are incomparably better. There is a Reward for the Liberal and open-handed. What is given to the Poor, is not cast away, but well bestowed. Now is the Seed time, the Harvest is hereafter. The Poor cannot requite thee; therefore God will. Luk. 12.14. A Cup of cold Water, given in Charity, shall not want its Reward: Matth. 10.

2. This Reward is propounded to encourage us. Christ doth not only instruct us by Commands, but allure us by Promises. There is a Dispute, whether we may look to the Reward? I say, We not only may▪ but must. Did we oftener think of Treasure in Heaven, we would more easily forego present things.

3. The Reward which we shall receive, not only answereth the Reward, but far exceeds it. 'It is called a Treasure: The Riches of Glory, Ephes. 1.18. and so are far better, than these transitory Riches which we cannot long keep. Thou shalt have Eternal Riches, which shall never be lost: Our Treasure in Heaven is more precious, and more certain; Matth. 6.19, 20.

4. This Reward is not in this Life, but in the Life to come: Treasure in Heaven. What is it to be rich in this World? They are but uncertain Riches: 1 Tim. 6.17. Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain riches; but in the living God, who giveth us richly all things to enjoy. Bracelets of Copper and Glass, and little Beads, and such like trifles, are valued by the rude Barbarians, that are contemptible with us. The Use and Valuation of earthly things, ceaseth in the World to come: It only holdeth on this side the Grave. What we now lend to the Lord, we must make it over, that we may receive it by Exchange there.

5. It is a very pleasing thing to God, Act. 10.4. Thy Prayers, and thine Alms are come up for a Memorial before the Lord. They are a Delight to God; Heb. 13.16. For with such Sacrifices God is well pleased ; as the sweet Incense that was offered with the Sacrifice: Not appeased, but well pleased ; so, Phil. 4.18. An Odor of a sweet Smell, a Sacrifice acceptable, well-pleasing to God.

SERMON XXIV.

I Come now to speak of Hell: Startle not at the Argument; we must Curse, as well as Bless. See our Gospel-Commission, Mark 16. ver. 16.

In this Verse you have,

• (1.) The Persons sentenced.
• (2.) The Sentence its self.

First, The Persons sentenced ; in that Title, or terrible Compellation, [ Ye Cursed. ]

Secondly, The Sentence its self ; where we have,

• 1. Poena Damni, the Punishment of Loss; [ Depart. ] And,
• 2. Poena Sensus, the Pains; into [ Fire. ]
• 3. The Duration; [Everlasting.]
• 4. The Company and Society ; the [ Devil, and his Angels. ]

I shall prosecute the Text in this Order:

• I. Shew you, That there are Everlasting Torments in Hell, prepared for the Wicked.
• II. These Torments shall be full at the Day of Judgment.
• III. Concerning the Persons Sentenced; It shall light upon the Cursed.
• IV. The Nature of those Torments; The loss of Communion with God in Christ, and the horrible Pain of Fire ; the Duration, Everlasting ; and the Company, The Devil, and his Angels.

First, That there is a Place of Everlasting Torments in Hell, prepared for the Wicked.

This being a Truth hated by Flesh and Blood, ought the more strongly to be made evident to us. Now there is an Hell, if God, or Men, or Devils, may be judge.

(1.) Let God be the Judge: He hath ever told the World of an Hell, in the Old-Testament, and the New.

1. In the Old-Testament, but sparingly, because Immortality was referred as a glorious Discovery, fit for the Times of the Gospel: Deut. 32.22. A Fire is kindled in mine Anger, and shall burn to the lowest Hell. God 's Wrath is still represented by Fire, which is an active Instrument of Destruction; and the Seat, and Residence of it, is in the lowest Hell, in the other World: So Psal. 11.6. Upon the Wicked he shall rain Snares, and Fire, and Brimstone, and an horrible Tempest. First, Snares; and then Fire and Brimstone. Here they are held with the Cords of Vanity, and hereafter in Chains of Darkness: Here they have their Com • orts, Crosses, Snares; then Hell-Fire for their Portion: So Isa. 30.33. For Tophet is ordained of old; yea, for the King it is prepared: He hath made it deep and large, the Pile thereof is Fire, and much Wood; the Breath of the Lord, like a Stream of Brimstone, doth kindle it. Tophet is the same Place, which is called the Valley of Hinn • m, and Gehenna, in the New-Testament: A filthy hateful Place, which the Jews defiled with dead Men's Bones. 2 King. 23.10. And he defiled Tophet, which is in the Valley of the Children of Hinnom, that no Man might make his Son, or his Daughter pass through the Fire to Molech. And he brake in pieces the Image, and cut down the Groves, and defiled their Places with the bones of Men. Infants were burnt there, with horrible Cries, And Screeches, and sound of Drums, and Tabrets, and other Instruments, to drown the Noise: And those that were condemned, were burnt in that Valley; as also, the Bones of Malefactors. Now, to the Piles of Wood, and the Piles continually burning there, doth the Prophet allude. This was represented in Sodom's Burning, as a Type; as the Drowning of the World was a Figure of Christ 's coming to Judgment: The Burning of the Sacrifice, which in the Interpretation of the Law, was the Sinner himself, was the Figure of it.

2. Now come we to the New-Testament. There are Places without number: 'It is sometimes represented by Fire ; where we read of a Furnace of Fire, Matth. 13.42. And shall cast them into a Furnace of Fire; there shall be weeping, and gnashing of Teeth. God 's Wrath is compared in the Old-Testament, to a fiery Oven, where the contracted Flame appeareth most dreadful: Sometimes to a Lake of Fire; Revel. 19.20. And the Beast was taken, and with him the false Prophet, that wrought Miracles before him, with which he deceived them that had received the Mark of the Beast, and them that worshipped his Image; both these were cast into a Lake of Fire, burning with Brimstone. At other times 'tis compared to a Prison▪ 1 Pet. 3.19. By which also be •• nt and preached to the Spirits that are in Prison: Or to a Bottomless Pit; Revel. 9.11. And they had a King over them, which is the Angel of the Bottomless-Pit. There is Darkness, and Chains, and Gaoler, and Judge: The Chains of Invincible Providence, and their own horrible Despair. There is no making an Escape: But of this, more hereafter. So that, unless we will count God a Liar, there is such a Place of Torment provided.

(2.) Ask Men. The blind Nations had a Sense of Eternity, and Fancies of an Heaven and Hell, Elizian Fields, and obscure Mansions, and Places of Torment. There are some Relicks of his Truth in the corrupt Doctrine of the Gentiles. But we need not go so far back, as Tradition; look to Conscience: Wicked Men find in themselves an apprehension of Immortality, and Punishment after Death: R •• . 1.32. Who knowing the Judgment of God, that they which commit such things are worthy of Death. Reason showeth, that he that perfectly hateth sin, will perfectly punish it; not in this life, for abominable sinners are many times prosperous: here Justice is not discovered to the utmost, therefore guilty Conscience presageth there is more evil to come. There is much in these presages of Conscience, especially when we are more serious, however they dissemble the matter when well, Heb. 2.15. And deliver them from the fear of death, who all their life-time were subject to bondage: Yet, when they come to die, when they are entering upon the confines of Eternity, then they cannot hide their fears any longer: Oh! the horrors and terrors of wicked men when they lie a dying; if ever men may be believed, 'tis then.

3. The Devils are Orthodox in this point, for Jyudges: There are no Atheists in Hell, Matth. 8.29. And behold they cried out, saying, What have we to do with thee, Jesus thou Son of God? art thou come to torment us before the time? They know there is a time when they shall be in greater torment than now they are; therefore if we will take God's Word, or Authentic Record for it, or Mans word when he is not in a case to Dissemble, or the Devils word; there is a Hell, or everlasting Torments prepared for the wicked.

Obj. 1. But is it not an everlasting abode under Death; and to make it the more terrible to vulgar capacities, expressed by Eternal Fire?

I Answer: This were to make Christ a Deceiver indeed, and to publish his Doctrine with a lie, or an handsome fraud: But clearly,

1. There is a state of Torment, as well as a state of Death: 'It is true, 'tis called the Second Death, because deprived of Eternal Life, which is the only true Life; and because 'tis worse than the temporal Death; better never been born, Matth. 26.24. It had been good for that man, he had never been born: He doth not say, It had been good, but it had been good for that man: If only Death and Annihilation were in it, what sense would there be in this Speech? Therefore there is a lively and effectual sense of the Wrath of God.

Besides, the Consciences of wicked men, feareth and presageth other kind of Punishment from God's Wrath, or else why are they most troubled when they come to die? why is it so dreadful a thing to fall into the hands of the Living God? Heb. 10.31. We are mortal Creatures, but God is a living God; why should the Eternity of God make his Wrath terrible, but that there is a fear of an eternal subsistence on our part also? we read of many and fewer stripes, Luk. 12.47, 48. Math. 11.22. It shall be more tolerable for Tyre and Sidon at the day of Judgment, than for you: If it be more tolerable for Tyre and Sidon than for you, torments are measured out by proportion, according to our sins, and means of Grace that we have enjoyed, but not improved.

(2.) There is a place of Torment, a local Hell, 〈 in non-Latin alphabet 〉 , Luk. 16.28. — This place of torment: And Judas went to his own place, Acts 1.25. As in all Commonwealths, the Prince hath not only his Palace but his Prison; it must be somewhere, for the wicked are somewhere; God keepeth it secret with wise Council, because he will exercise our Faith, and not our Sense, Job 38.17. Have the gates of Death been opened to th • e, or hast thou seen the doors of the shadow of Death? This is one of the secrets of Providence.

Obj. 2. But how can it stand with God's Love and Mercy, to punish his Creature forever: Our Bowels are troubled, if we should hear the howling of a Dog in a fiery Furnace, for a small space of time. Now God is Love its self, 1 Joh. 4.8. therefore, surely he will not damn his Creature to everlasting torments.

I Answer: Man is not fit to fix the bounds of God's Mercy, but the Lord himself; therefore take these considerations.

1. God's Punishments may stand with his Mercy: 'It is very notable, in one place 'tis said, Heb. 10.31. 'It is a fearful thing to fall into the hands of the living God: But in another place 'tis said, 2 Sam. 24.14. I am in a great strait, let us fall now into the hands of the Lord, for his Mercies are great: The one noteth God Angry, the other God Appeased. When God hath been long upon a treaty of Love, Patience abused is turned into Fury: The one showeth what God is in himself, Love, Sweetness, Mercy; the other, what he is when provoked: The Sea in its self is smooth and calm, but when the Winds and Tempests arise, how dreadfully it roareth: God's Attributes must not be set a quarreling: He is Love and Mercy, but he is also Just, and True, and Holy; if he were not angry for sin, he should not love his Justice, make good his Truth, manifest his Holiness, and so hate himself: If God should Pardon all sins, his abhorrency and hatred of sin could not be manifested, and so he would lose the honor of his infinite Holiness; therefore in Men and Ange •• he would declare his displeasure of it, and no less hatred of the Sinner: God 〈◊〉 it best for his own glory to suffer some to sin, and by sin to come to Punishment: Therefore do not wallow in thy filthiness, and think that God will be all Honey, that Mercy will bear thee out; he hath said, that Liars and Drunkards shall have their portion in the Lake that burneth with Fire and Brimstone: 〈◊〉 God is merciful, and yet did such things to Christ, certainly he may remain merciful much more, and yet punish thee.

2. God doth it to show his Mercy to others; 'twas necessary for the whole world, that God should inflict so severe a Punishment; Punishments are not always for the emendation of the delinquent, but for the good of others: The howlings and groanings of the damned, maketh the harmony and music of Providence more entire, saith Gerson: 'Twas a necessary Provision for the good of the whole world, and meet for the beauty of Providence, that God should have a Prison as well as a Palace. Besides, for the restraint of sin, there is more Mercy in the restraint of sin, or the taking away of sin, than there would be in restraining the Punishment; this is the great means to lessen Corruption: Origen, that thought the Punishment of Hell should one day have an end, yet thought not good to suppress this Doctrine, lest men should take liberty to sin: So Epicurus, and Seneca, that looked upon it as a Poetical Fiction, thought it to be a fit Invention • A temporal Punishment would not have been enough to restrain men; men are obstinate in sin, and will endure any temporal inconveniencies, rather than part with their Lusts, Micah 6. Rivers of Oil, the First-born of their Bodies for the sin of their Souls ; And Baal 's Priests gashed themselves: 'Twas the Wisdom of God to find out such a Remedy, so that we may say, that God could not have been so merciful, if he had not appointed these everlasting Torments: It was necessary they should be, for they are a good help to Virtue; and to threaten, unle • they were, will not stand with truth: Now which is the greater Mercy? to take away Punishments or Sins; to lessen the Miseries of Mankind, or their Corruptions? Many have escaped Hell, by thinking of the Torments of it.

3. The Damned in Hell cannot accuse God for want of Mercy; 'twill be a part of their torment in Hell to remember that God hath been gracious; Conscience will be forced to acknowledge it, and to acquit God: Though they hate God and Blaspheme him, yet they will remember the offers of Grace, riches of Goodness, and care of his Providence; They will not see, but shall see, Isa. 26.11. Oculos quos occlusit culpa, aperiet poena: As now when God bringeth carnal men under Mercies, 'tis one of the greatest aggravations.

Obj. 3. How can it stand with his Justice to punish a temporary Act, with Eternal Torment or punishment?

Answ. 1. We are finite Creatures, and so not fit Judges of the nature of an Offence against God; the Law-giver best knoweth the merit of sin, which is the transgression of the Law: The Majesty against which they sin is infinite; the Authority of God is enough, and his will the highest Reason: A Jeweller best knoweth the Price of a Jewel; and an Artist in a Picture or Sculpture, can best Judge of the errors of it.

2. With man, Offences of a quick Execution meet with a long Punishment, and the continuance of the Penalty in no case is to be measured with the continuance of the Act of sin; Scelus non temporis magnitudine, sed iniquitatis magnitudine mettendum est: Because man sinneth as long as he can, he sinneth in aeterno suo, (as Aquinas ) therefore he is Punished in aeterno Dei ; we would live forever, to sin forever, and because men despise an eternal Happiness, therefore do they justly suffer eternal Torment; and their Obligations to God being infinite, their Punishment ariseth according to the excess of their Obligations.

1. VSE. It informeth us of the Evil of Sin. God will never be reconciled to them that die in their Sins; but forever, and forever his Bowels are shrunk up; though God be Love its self, and delighteth in nothing so much, as in doing good to the Creature; yet he doth not only turn away his Face, but torment them forever.

2. VSE. It reproveth and convinceth,

• 1. The Atheist ; And,
• 2. The Carnal Sensualist.

(1.) The Atheist. These Men are short-sighted; they cannot out-see Time, and look beyond the Grave: There is an Hell; How will you escape it? Men think Incredulity, or Unbelief is the best Remedy against this Fear: Do but consider, there is ten thousand to one (at least) against you. None more credulous than the Atheist. If it prove true, in what a Case are you? As sure as God is, this is true. It will do you no hurt to venture the safest way, upon Probabilities, 'till we have further Assurance. Take heed of indenting with God upon your own terms: Luk. 16.31. They have Moses, and the Prophets; if they believe not them, neither will they be persuaded if one came from the Dead. We will give Laws to Heaven, have one come from the Dead: God is not bound to make them see, that willfully shut their Eyes; nor to alter the Course of his Providence for our sake.

(2.) The Carnal Sensualist ; that is, the practical Atheist, that put it off, because they cannot put it away, Amos 6.3. Many that know themselves careless, wretched Creatures, yet are not at all troubled about things to come. A Star, that is bigger than the Earth, yet seemeth to us to be but a Spark, because of the great distance between them and us. The Sensual Man looketh upon all things of the other World to be at a distance; it may be nearer than they are aware of: Their Damnation sleepeth not; it lieth watching to take hold of them. God can easily put you into the Suburbs of Hell, as Belsbazzar, Dan. 8.5. if you be negligent, and slip your time: You should labor to be found of him in Peace. Now is the time of making Peace with God ; if not, Depart • e Cursed: So is every Man by Nature. And such who were never brought to a Sense of the Curse, and have not fled to Christ for Refuge, Heb. 6.18. and are not at leisure to think of Eternity, God 's Curse cleaveth to them.

3. VSE. To chide us for our Vnbelief. The Knowledge of these things swimmeth in the Brains; we are guilty of Incogitancy, at least. This appeareth,

• (1.) By our Drowsiness, and Weakness, and Carelessness about the things of Eternity: Did we believe, that for every Lie we told, or everyone whom we deceived or slandered, we were forced to hold our Hands in scalding Lead for half an Hour, how afraid would Men be to commit an Offence? Temporal things affect us more than Eternal. Who would taste Meat, if he knew it were present Death, or that it would cost him bitter Gripes and Torments? How cautious are we in eating or drinking anything in the Stone, or Chollick, or Gout, where 'tis but probable it will do us hurt? We know certainly, that Sin hath Death in it: The Wages of Sin is Death, Rom. 6.23. yet we continue in Sin.
• (2.) By our backwardness to Good Works. Sins of Omission will damn a Man, as well as Sins of Commission; small, as well as great. Christ saith not, Ye have robbed ; but, Not fed, not clothed: Not, blasphemed ; but, not invoked the Name of God : Not, that you have done Hurt ; but, that you have done no Good.
• 3. By our Weakness in Tempatations and Conflicts. We cannot deny a Carnal Pleasure, nor withstand a Carnal Fear, Matth. 10.28. Shrink at the least Pains in Duty. The whole World promised for a Reward, cannot induce us to enter into a fiery Furnace for half an Hour; yet for a momentary Pleasure, we run the hazard of Eternal Torments.
• 4. By our Carelessness in the matters of our Peace. If a Man were in danger of Death every moment, he would not be quiet till he had got a Pardon. How can a Man be quiet, till he hath secured his Soul in the Hands of Jesus Christ. He that believeth not in Christ, the Wrath of God abideth on him.

SERMON XXV.

I Come now to the Second Doctrine:

II. Doct. That these Torments shall be full at the Day of Judgment.

Then shall he say, &c.

First, There is something Presupposed, that they begin presently after Death: They are in Hell as soon as the Soul departeth out of the Body; that is, as to the Soul, as to the better half: Luk. 16.22, 23. And it came to pass, that the Beggar died, and was carried by Angels into Abraham's bosom: The rich Man also died, and was buried; and in Hell he lift up his eyes, being in Torments. 'It is a Parable, but sure Christ spake intelligibly, and according to the received Doctrine of the Church in those times. Mark how quick it followeth; Here he had his Pleasures: 〈 in non-Latin alphabet 〉 , The Rich Man also died, (rich Men die as well as others,) and was buried ; it may be, had a pompous and stately Funeral, when the Soul is in Hell: The Body is left in the hands of Death, but the Soul is in a living and suffering Condition. The Souls of good Men are in Heaven, Heb. 12.24. Spirits of Just Men made perfect. 'Twould be uncomfortable for the Saints to tarry out of the Arms of Christ so long as the last Judgment; to be in a drowsy Estate, wherein they neither enjoy God, nor glorify him: And so the Spirits of wicked Men, they are in Hell, 〈 in non-Latin alphabet 〉 , 1 Pet. 3.19. Who were sometimes disobedient, now in Prison. It would be some kind of comfort to the Wicked to be so long delayed. The time is long till the last Judgment, and we are not moved with things at a distance, what shall be thousands of years hence: It begetteth a greater awe when the danger is nigh. Oh, let this startle wicked Men! before night they may be in Hell, before the Body be committed to the Grave: the Soul slitteth hence as soon as it departeth out of the Body, to God that gave it, to receive Woe, or Weal. The hour of Death is sudden; many are surprised, and taken unawares: Your carnal Companions, (if God would use that Dispensation) that sometimes bowzed and caroused with you, and wallowed in filthy Excess, by this time know what 'tis to be in Torments; they would fain come and tell you, that you are as rotten Fruit, ready to tumble into the Pit of Darkness. Every wicked Man groweth upon the Banks of Eternity, and hangeth but by a slender String and Root; one touch of God's Providence, and they drop into Hell.

Secondly, There is something Expressed: To wit,

That these Torments shall receive their full and final Accomplishment at the last Day.

That their Torments shall be increased, appeareth,

• (1.) By Comparison,
• (2.) By Scripture ; And,
• (3.) By Reason.

(1.) By Comparing them, 1. With the Devils: Jude 6. And the Angels which kept not their first Estate, but left their own Habitation, he hath reserved in everlasting Chains, under Darkness, unto the Judgment of the great day. As good men are 〈 in non-Latin alphabet 〉 , so wicked men are 〈 in non-Latin alphabet 〉 . The Devils for the present are under the powerful Wrath of God, and horrible Despair. Though they have a Ministry and Service in the World, yet they carry their own Hell about with them; full of Fears and Tremblings under the Wrath of God, but not in that extremity, discontented with their present Condition: Such a Fall is much to a proud Creature, and there is a despair of a better; Mat. 8.29. What have we to do with thee, Jesus, thou Son of God? art thou come to torment us before the time? There is a bitter expectation of Judgment to come: Now they have some delight in mischief, but at the last day their power shall be restrained, which is another Infelicity of their Nature. Their Ignominy shall be manifested before all the World; they shall be dragged before Christ's Tribunal, and judged by the Saints whom they hate, 1 Cor. 6.3. The good Angels shall come as Christ's Companions, the evil as his Prisoners. There are Sights that will work on their Envy, and thwart their Pride; to see the Glory of the Saints and Angels. Dolet Diabolus, quod ipsum & Angelos ejus Christi Servus, ill Peccator judicaturus est, saith Tertullian. Then they are confined to Hell, there to keep their residence, where they shall have a more active sense of their own Condition, and of the Wrath of God that is upon them. So 'tis with wicked Men; they have their Hell now, but at the last day they shall be brought forth as trembling Malefactors before the Bar of Christ, all their privy Wickedness shall be manifested before all the World, 2 Cor. 4.1, 2. However they may be honored and esteemed now, either for their Power or Holiness, they shall then be put to public shame, driven out of his presence with Ignominy and Contempt, cast into Hell to keep company with the Devils, where their Torments shall be most exquisite and painful.

2. Compare them with the Saints : Heavens Joyes shall then be full, so Hells Torments: The full Recompense of the Righteous, and the full Vengeance of the Wicked keep time and pace. Christ cometh to fetch the Saints to Heaven in Sate, 〈 in non-Latin alphabet 〉 ; Rom. 8.19. The earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God. Then it shall be seen what God will do for his Children: They are clad in their best Robes to set off Christ's Triumph: So suitably the Wicked's Judgment is not yet full, upon the last day it shall be increased. Christ sets himself a-work, to show the power of his Wrath, to clothe them with Shame and Contempt.

(2.) Scripture. 2 Thess. 1.6, 7, 8, 9, 10. When the Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming Fire, taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ: Who shall be punished with everlasting Destruction from the Presence of the Lord, and from the Glory of his Power. Heb. 10.27. There remaineth nothing but a certain fearful looking for of Judgment, and fiery Indignation, which shall devour the Adversary. And in many other places.

(3.) Reason. The Body, which hath so long Respite, then hath its share of Misery ; upon the Re-union of the Body and Soul they shall drink the Dreggs of God's Wrath: The Soul worketh on the Body, and the Body on the Soul. As an heavy sad Spirit weakens the Body, and drieth up the Marrow of the Bones, and a sickly Body maketh the Soul sad and mopish; so, when the Soul is filled with Anguish, and the Body with Pains, their Torment must needs be greater, because they have had a great sense of the Joyes of the glorified Saints; as that Nobleman, Thine Eyes shall see it, but thou shalt not taste of it. It worketh upon their Envy to see them glorified, whom they have maligned and used despitefully; and it worketh upon their Conscience ; this they have lost by their own folly: As a Prodigal that cometh by the Houses and Fields which he hath sold, and thinks, This was mine ; 'tis a grating thought to think, This might have been mine. Partly, because of Judgment and Sentence : Then the Books are opened, and all their ways are discussed: They are ashamed, but God is cleared and vindicated. There is a Worm as well as a Fire. The Fire signifieth God's Wrath, the Worm the gnawing of their own Conscience: 'It is hard to say which tormenteth them most, the Terribleness, or the Righteousness. To consider that God is righteous in all that we feel, and we ourselves have been the Causes of our own Ruin; this is a cutting thought to the Damned: It maketh them gnash their Teeth, and though they hate God, they can discharge the anger upon none but themselves. Besides, their Companions are gathered together, those that sinned by their Inticement or Example; which are as Fuel to kindle the Flames, bind them in Bundles, and set Fire on one another. Objects reviving Guilt are very displeasing here, when Conscience flieth in the face, as when Amn • n hated Tamar: They cannot look upon the Devils, but they think of Temptations; upon the Damned, but either they read their own Guilt by Reflection, (they are the same) or else it bringeth to mind their former Example, they brought them to this place. Again, Christ's final Sentence is past; and therefore Wrath, 〈 in non-Latin alphabet 〉 , such Wrath as they cannot have more; for he will no more deal with them.

1. VSE. Observe how a Sinner hasteneth to his own Misery by steps and degrees. In this life we are adding Sin to Sin, and in the next God will be adding Torment to Torment: Here God beginneth with us, Joh. 3.18. He that believeth not, is condemned already. Do not say, 'tis a long time till the last Judgment; the Halter is about thy Neck, and there needeth nothing but turning over the Ladder. Men are not sensible of it till they come to die, then there is an Hell in the Conscience, a Sip of the Cup of Wrath. The Honors of the dying Wicked are the Suburbs of Hell; then Yellings and Howlings begin. At Death the Bond of the old Covenant is put in Suit, and at the Separation the Gaol • r carrieth us away to Prison; there the Soul is detained in Chains of Da • kness, in a fearful Expectation of more Judgment; I am horribly tormented in this Flame: But after Christ's coming to Judgment we are plunged into the depth of Hell, the whole Man is overwhelmed with Misery. Well then, if you add Drunkenness to Thirst, God will add to your Plagues, till Wrath come upon you to the uttermost.

II. Observe the Patience of God; he doth not take a full Revenge of his Creatures till the last day: The most miserable Creatures are suffered to enjoy some degree of Happiness, or rather, do not feel the whole Misery at the first. In the most dreadful Executions of God's Justice you may read Patience: God is patient to the fallen Angels, though presently, upon their Sin, they were cast down into Hell, 2 Pet. 2.5. but much more to sinning Man: In the day that thou eatest thereof thou shalt 〈◊〉 , was the Sentence; yet the Sentence is prorogued till the day of Judgment.

To those whom he hath a mind to destroy he is patient. The old World he bore with, first an hundred and twenty Years, and then the Rain was forty days in coming; and Reprobates, 〈 in non-Latin alphabet 〉 : Rom. 9.22. He endureth them with much longsuffering ; Intermission of Wrath in this life, and Respite to the Body till the great Day. How doth God bear with a company of Hell-hounds? he suffereth them to stand by, as a Dog, while the Bread of Life is distributed to the Children▪ To bear with his Children is much, but to bear with his Enemies, who seek not his favor, and are the worse because forborne, and do provoke him daily, and do not relent, and acknowledge their Offence, is much more; yet all this while God holdeth his hands: Admire his Patience, but do not abuse it: We are apt so to do, Eccles. 8.11. Because Sentence against an evil Do • r is not speedily executed, therefore the Hearts of the Sons of Men are fully set in them to do evil. Reprobates fare well for a time, live in plenty and ease; and therefore think Hell but a Dream, and vain Scare-crow: But take heed, that which is kept off is not taken away: And when you see wicked men endured, and not presently • ut off, be not offended, their day is coming, 1 Pet. 2.9. they are but reserved; Justice shall break forth, though the Cloud of Mercy long overshadow it: Their Doom was long since past, God might strike them dead in an instant.

III. One Judgment maketh way for another. Our Anger is rash, and therefore cooleth by degrees; 'tis at the heighth at first: but it is not so with God; his heateth by degrees, and is worst at last. There is first, Snares, then Chains o • Darkness, then a most active sense of the wrath and displeasure of God: Let no man please himself in that he suffers affliction in this world; these may be the beginnings of sorrow, miserable here, and miserable hereafter: There are wicked Poor, and wicked Rich; some have a double Hell, here and hereafter too. Do not think Death will be an ease; Son in thy life-time thou receivedst thy good things. There are Lazarus 's in Hell as well as in Abraham's bosom.

IV. Origen 's Charity was too large: Origen, and after him Gregory Nyssen and others, dreamed of 〈 in non-Latin alphabet 〉 , a flaming River through which the wicked pass, and so be happy, and that so all are saved, even the Devils themselves; abusing Rom. 5.18. and 1 Cor. 15.2. There is an increase of Torments, but no decay; then 'twill be said, Go ye Cursed into everlasting fire.

Secondly, Let us now speak of the Persons Sentenced: Here is a double Description of them.

• 1. From their Posture, On the left hand.
• 2. Their Quality, in that Title and terrible Compellation, Ye Cursed.

(1.) Their Posture, On the left hand: It noteth not only the more ignominious place, but hath respect to their Choice; the Right hand is more honorable among all Nations. The Innocent were to plead their cause on the right hand, the Guilty at the left: but it hath respect to their own Choice, they seek after left-hand Mercies, Psal. 16.11. At thy right hand are Pleasures for evermore: Eternity, that is at God's right hand: So Prov. 3.16. Length of days is in her right hand, and in her left hand riches and honor: At the last day wicked men have but their own choice: As Darius distinguished between his Followers; Some love 〈 in non-Latin alphabet 〉 , some 〈 in non-Latin alphabet 〉 ; so in the World there is a distinction, some love the Gift better than the Giver; make a sinister 〈◊〉 choose greatness, honor, worldly pleasures: A man may know his future 〈◊〉 , by his present choice: Wisdom standeth inviting with both her hands 〈◊〉 In her right hand is length of days, here is Eternity of pleasure; all the world runneth to the left hand, Riches and Honor look more lovely than length of days in a carnal eye; Which will you have? here in the Church you will say, Eternity by all means, but the course of your Lives saith, Riches and Honor, these take up your time, care and thoughts.

(2.) Let us see the Title or terrible Compellation, [ Ye Cursed, ] not by Men, but by God: Many are Blessed of God, that are Cursed of men, Matth. 5.12. Blessed are ye when men shall Curse you for righteousness sake: 'It is no boot to have the worlds Blessings; yet observe the difference, verse. 34. he saith, Come ye blessed of my Father ; but he doth not say, Cursed of my Father : Partly, because Cursing is all •• num opus, his strange work, it doth not come so freely and kindly as Mercy: The Blessing cometh of its own accord; without, and before the Merit of the Creature; but not the Curse, till we force it, and wrest it out of God's hands. Partly, because Christ would pass his Sentence in a convincing way; and therefore he doth not pitch Damnation upon the Decree and Council of God, as he doth Election: 'It is Blessed of my Father, his Love is the only cause; but, Ye Cursed: 'It is good to observe the tenderness of the Scripture, when it speaketh of the execution of the Decree of Reprobation, that they may not cast the blame upon God: Their Damnation is not cast upon his Decree, but their own deservings. You may see the like difference, Rom. 9.22. Endured with much long suffering the vessels of wrath fitted to Destruction: But then, verse. 23. The vessels of mercy which he hath aforehand prepared unto glory: He endureth the one, but he fitteth and prepareth the other; he created them, and permitted them to fall in Adam, justly hardeneth them for refusing his will, but themselves prepare their own Hell, by their natural corruption and voluntary depravation, following their Lusts with greediness: Speaking of the Elect, 'tis said, He hath prepared, but of the Reprobate, 'tis said he is fitted ; the Reprobates bring something of their own to further their Destruction, pravity and naughtiness of their own; every man is the cause of the Curse and Eternal Misery to himself, but God is the cause and Author of the Blessing; Thy Destruction is of thyself, but in me is thy help found: The Elect have all from God, he prepareth them for Heaven, and Heaven for them, without any M • rit of theirs: The Reprobate is not Damned simply on God's Pleasure, • ut their own desert: before he would execute his Decrees, there is an Interposition of 〈…〉 a • d Folly.

Object. But 'tis said, Rom. 9.11. Before the Children had done either Good or Evil, 'twas said, Esau have I hated: So that, it seemeth, that they are cursed, and hated of God, before any Merit and Desert of theirs.

I Answer ;

There is a twofold Hatred; (1.) Negative ; Or, (2.) Positive.

1. Negative Hatred is, Noluntas miserendi ; a Purpose not to give Grace, a nilling to give Grace. And then,

2. There is a Positive Hatred ; which is, Voluntas puniendi, & condemnandi. In other terms, there is, Praeterition, and Predamnation. For the former, God hateth them, as he will not give Grace; for he is not engaged: And 'tis a great Mercy, that when all are worthy of Punishment; yet that he will choose some to Life. And for the latter, Punish and Damn them, he doth not, till they deserve it by their own Sins: Therefore, it stoppeth the Mouths of them that blaspheme the Holy One of Israel, as if he did create Men for Death, and the Pains of Hell. Hosea 13.9. O Israel, thou hast destroyed thyself. They are compassed with a Fire of their own kindling, Isa. 50.11. But 'tis time to return. Wicked Men are cursed of God ; and God 's Curse is wont to take place: 'It is no easy matter to get rid of it; the Curse of the Law sticketh to them at the last Day, and shall eternally. He doth not say, Be ye Cursed ; but, Go ye Cursed. They were Cursed before they came to the Tribunal of Christ. Those that are condemned to Hell, are such as remain under the Curse of the Law: And who are they? Final Unbelievers.

First, Every Man by Nature is under the Curse: For till we are in Christ, we are under Adam 's Covenant; and Adam 's Covenant can yield no Blessing to the fallen Creatures. Gal. 3.10. As many as are under the Works of the Law, are under the Curse; for 'tis written, Cursed is everyone that continueth not in all things that are written in the Book of the Law, to do them. The Law requireth perfect, perpetual, and personal Obedience. God did disannul the Covenant made with Adam, presently upon the Fall; but the Curses stand in full force against those that have not changed State, but are only Children of Adam: And wicked Men will find it so at the Day of Judgment; for they shall have Judgment without Mercy; whereas others are judged by the Law of Liberty, Jam. 2.12, 13. 'It is clear everywhere, there are but two States; either we are under the Law, or under Grace. Hear what the Law saith: An innocent Nature, that's pre-supposed; and the Person must continue in this perfect Obedience: But we have continued in the Violation of all things contained in the Law. No Action without a Stain: If God should call us to a punctual Account for the most inoffensive Day that ever we spent, who could stand before him? Better we had never been born, than to stand liable to that Judgment, as all natural Men do.

Secondly, There is no way of Escape, but in closing with Christ by Faith. The Apostle supposeth the Objection, Gal. 3.13. The Curse of the Law cleaveth to all Adam 's Posterity; therefore, we must have Interest in another, who keepeth up the Curse of the Law: Joh. 3.36. He that believeth not, the Wrath of God abideth on him. The Curse is not taken off; nay, when Christ is tendered, and finally refused, 'tis set on the closer: Then we are condemned by the Law, and condemned by the Gospel too. Joh. 3.18. Condmened already. Cast in Law: But what hath he done to the Remedy? Vers. 19. This is the Condemnation, that Light is come into the World, and Men love Darkness rather than Light. Not accepting Christ offered, is the great condemning Sin. There remaineth no more Sacrifice; we cannot expect another way for refusing that. Heb. 10.26. For if we sin willfully after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins. The Condemnation of the Gospel can never be remitted. The Curses of the Law are ratified for our Abuse of Mercy: So that, in some sense, better we never had heard of Christ.

1. VSE, Is for Examination: How is it with you?

(1.) Every Man by Nature is in a cursed condition, Ephes. 2.3. liable to Adam 's Forfeiture and Breach. Were you ever changed? 'Till we change Copies, we are still miserable. And,

(2.) There is no way to avoid this Curse, but in closing with Christ. In the Sense of it, sly to Christ for Refuge. There is the Law driving, and the Gospel drawing. Christ is the only Remedy the Gospel showeth▪ and so pulleth in the Heart to God ; and we are undone without that. The Law showeth it; and so we are driven out of ourselves. Heb. 6.18. Who have fled for Refuge, to lay hold upon the hope set before us. Fly, as if the Avenger of Blood were at your Heels: Phil. 3.9. Do you labor to be found in Christ. When the Flood was upon Earth, none were saved but they that got into the Ark. So Cant. 2.3. I sat under his Shadow with great delight: It supposeth the Scorching of the Sun in those hot Countries. Canst thou find thy Heart driven? Thou art afraid thou shalt not get soon enough; that God will leave his Suit, or thou shalt be called out of the World, before the Match be made up. Dost thou find thine Heart fastening upon Christ? I will pitch here, as Joab took hold of the Horns of the Altar.

(3.) Besides the Sense of the Benefit that we have by Christ, there must be an unfeigned Love to him, or else the Curse doth still remain: 1 Cor. 16.22. If any Man love not the Lord Jesus Christ, let him be Anathema Maranatha, accursed till the Lord come: And that's forever and ever. Can a Man think he shall be the better for Christ, when he esteemeth him as Dung and Trash? hath no delight in him, no value for him? We esteem Men either as they are excellent in themselves, or as they are profitable to us: There is both in Christ. Therefore, if you love him not, 'tis a sign you have had no Benefit by him. Gospel-Love, 'tis a Love of Gratitude; it ariseth from Faith, Gal. 5.6.

(4.) This Love must be expressed by a sincere Obedince: 1 Joh. 5.3. His Commandments are not grievous. 'It is not grievous for Christ 's sake. The Devil, though he be a proud Spirit, careth not for Dispraises; not Christ for empty Profession. Can any Man esteem Christ, that cannot forbear one Pleasure for God, one Vanity for his sake? By this you shall know, whether you shall do well or ill, yea, or no. Is it a pleasure to you to renounce your Interests, to deny Lusts, to perform Duties for Christ 's sake?

2. VSE, Is to press us to come out of the Curse of Nature.

First, Be sensible of it. Consider,

(1.) God 's Curse is very dreadful: Dei benedicere est benefacere. The Curse causeless shall not come ; but God 's Curse is sure to take place. Micah was afraid of his Mother's Curse, that he dareth not keep the Money; yet we will keep our Sins, Judge. 17.2. 'Twas Money, dedicated to make a Graven Image: A senseless Curse, that was pronounced at random: But he thought it a dreadful thing to lie under a Mother's Curse; and therefore, is not quiet till she had recalled it. Elisha cursed when he was mocked, and it took effect: 2 King. 2.24. And he turned back, and looked on them, and cursed them in the Name of the Lord; and there came two She-Bears out of the Wood, and tare forty two Children of them in pieces. A Prophet's Curse is a dreadful thing. And will God put up all the Affronts we put upon him, when we do despite to his Spirit, and scorn his Grace? This was but a Man, these but Children; yet when they scorned his Ministry, and Function, as being bred up in Idolatry, God will tare in pieces, and none to deliver. Take notice of God 's Curse on Cain; Gen. 3.11. Now thou art cursed from the Earth. He was the First-Fruits of the Reprobate, the Patriarch of Unbelievers, as Tertullian calleth him; the first cursed Man in the World: And his Curse was, to be cast out of God 's Presence, Vers. 14. a Figure of what shall be done at the last Day. It stuck close to him all his Life: Yea, cursed Cain was sensible of it: My Punishment is greater than I can bear. We are cursed again and again; Deut. 27. To every Curse of the Law, they were to say, Amen ; to show the sure Accomplishment of it. So certainly it will be; 'tis just as certain: 'It is a Subscription to the Justice of it, and a Profession of their Faith. Am I a cursed Creature by Nature? Are all his Curses Yea, an Amen, as well as his Promises? Oh! what will become of me, if I do not take hold of Christ? So the Curse on the Builder of Jericho, is remarkable: Josh. 10.6. Cursed be the Man before the Lord, that raiseth up, and buildeth this City; for he shall lay the Foundation of it in his First-Born, and in his younger Son he shall build it up. And you shall see, 1 King. 16.34. some hundred of Years afterwards was this Curse executed; Cursed is everyone! Yet the Sinner blesseth himself, and smileth in his Heart, and thinketh none of this shall come upon him; but after many Years it breaketh out.

(2.) We know not how soon God may take the Advantage of this Curse, and cut us off from the Possibility of his Grace. Christ cometh as a Thief, and stealeth upon Men e're they are aware. We are indebted to God 's Justice, and we know not how soon God may put the Bond in Suit. Other Debts have a Day set for Payment: God may demand it before to Morrow: Gen. 4.17. Sin lieth at the Door, like a Serjeant, to surprise us every Hour; and then we go to Prison, and remain there till we have paid every Farthing, Luk. 12. Solomon wisheth a Man to hasten out of Debt, as a Bird out of the Hand of the Fowler, Prov. 6.5. A condemned Malefactor, that is only reprieved during the Pleasure of the Prince, is in danger of Execution every hour. Wrath breaketh out of a sudden; what Provision have you made? How stand Matters between God and you? If a Man were informed, that his Servants had a Plot to take away his Life, to carry away his Treasure, which is speedily to be put in execution; he would not be quiet till he had rid his Hands of them: So is Sin.

(3.) At the last Day this Curse is ratified by Christ 's Sentence; Go ye Cursed; Depart ye cursed Creatures. When others are acquitted by Proclamation, as at the Day of Judgment we receive our solemn Discharge, Act. 3.19. then your curse is revived before all the World: And as cursed Creatures, you lose all Pity from God, Men and Angels: As Adam was driven out of Paradise, with a bitter Taunt, Gen. 3.22. so with a terrible Bann and Proscription, that shall never be reversed.

(4.) It shall be presently executed: Esther 7.8. As soon as the Word went out of the King's Month, they covered Haman's Face. These are Considerations to beget a Feeling of Wrath.

II. Flee from it to Christ. Poor Sinners, they stand in continual Fear of Execution: Oh, Fly to Christ, to get the Sentence reversed!

For Motives to persuade us to come to Christ for Help:

1. Consider how willing Mercy is to receive those that fly from the Curse. This was God 's Design in shutting us up under the Curse, that there might be no other way of Escape: Rom. 3.19. That every Mouth might be stopped, and all the World may become guilty before God: That we may become obnoxious, that we may acknowledge ourselves to be quite undone. So Gal. 3.23. The Scripture hath concluded all under Sin ; and Rom. 11.32. For God hath concluded them all in Vnbelief. The Law, in the Name of God, arrests us, accuses us, convinceth us, leaving us dead, (all Preparations to Damnation,) that through the Prison-doors we may beg for Mercy: He alloweth an Appeal from Court to Court.

2. With what Honor to himself God may show us Mercy. It is no wrong to appeal from the Law to the Gospel: Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. Christ hath taken the Curse into his own Person; Psal. 69.4. I restored that which I took not away: That Honor to God, which he took not away.

3. The great Offence in refusing Christ, Heb. 12.15. Esau was called a profane Person, because he sold his Birth-right for a Mess of Pottage. He was no Drunkard, no Swearer. To refuse the Father's Riches of Wisdom and Grace, the Son's Self-denial and Sufferings, is the greatest Ingratitude that can be. When all the Labors and Wooings of the Spirit are in vain, 'tis the greatest Spight we can do to God ; 'tis the greatest Profaneness to set light by holy things, especially this great Mystery, when we do not think it worthy our Care and Thoughts, Matth. 22.5.

SERMON XXVI.

N OW we come to the Sentence its self. There we shall, First, Take notice of the Poena Damni, the Loss, [ Depart. ]

The Point is,

Doctrine, This is the Hell of Hells, That the Reprobates must all depart, or lose the Fruition of God in Christ.

But before I begin to set forth this Part of the Punishment, let me observe something:

(1.) In this Part of the Torment all are equal: There are Degrees elsewhere; but here the Reprobates are all equally excluded. Christ will thus profess, Matth. 7.23. Depart from me, all ye Workers of Iniquity; I know you not.

(2.) 'It is the greatest part of the Punishment: The Punishment of Sense is finite in Nature, though Infinite in Duration: Though it be from the Wrath of God, 'tis still according to the Capacity of the Creature. But Poena Damni, is the Privation of an Infinite Good: 'It is indeed a question, which is the greater Punishment, whether Everlasting Separation from God, or Everlasting Torment? Whether Depart, or Everlasting Fire? According to the present State, Pain is more sensible than Loss. In the Bodily State, we judge altogether by the Senses: But in the other World, when all Objects are taken away, and there is a ceasing of Temptations, and our Judgments are mostly Spiritual; there 'tis otherwise. The Greatness of the Punishment will appear,

I. By the Loss: They shall lose all Heavens Joyes ; the favorable Presence of God, the Sight of Christ, the Company of the Blessed, and their Abode in those happy Mansions which are in Christ 's Father's House.

(1.) The Favourable Presence of God. Hell is a deep Dungeon, where the Sunshine of God 's Presence never cometh. God is summum Bonum, the Chiefest Good ; and in the other World, omne Bonum, All in All. All things are immediate from God ; Comforts, and Punishments: Psal. 16. ult. In thy Presence is Fulness of Joy, and at thy Right Hand are Pleasures for evermore. Paul 's Departure, how grievous was it, when he said, Ye shall see my Face no more! Act. 19.28. Better lose all things, than God; Exod. 33.15. If thy Presence go not up with us, carry us not hence. The Appearance of the Son of God to the Three Children cast into Nebuchadnezzar 's fiery Furnace, how comfortable was it to them?

Object. I, but this is not to be presupposed of the Damned : Is it any Grief to the Wicked to want God, against whom they have such an extreme Averseness and Hatred?

I Answer:

They are sensible of the Loss of Happiness ; their I • dgments are changed, though not renewed. Foggs of Error, Atheism and Unbelief then vanish; and they are convinced by Experience. There are no Atheists in Hell; they learn to prize Happiness, by bitter Experience. As Rational Creatures, they cannot but be sensible of their Loss, that know the worth of what is lost; and so great a Blessedness lost, cannot but breed Sadness, and Deiection of Spirit. They look on God, not as lovely in Himself, but as one that might be pro • itable to them. Oculos quos occlusit culpa, aperiet poena.

It would lessen their Torments, if their Vnderstandings might be taken away. By sad Experience, they know what 'tis to want God, though still their Hatred of God remaineth. Heaven, that I am shut out of, is a Blessing which others enjoy; Lazarus is in Abraham 's Bosom.

(2.) The Sight of Christ. They had a Glimpse before they went into Hell, of the Glory of his Presence: 2 Thess. 1.9. They shall punished with Everlasting Destruction, from the Presence of the Lord. That short Experience of Christ 's Appearing, will remain in their Minds; to all Eternity 'twill stick by them, how they are thrust out. Christ himself, that hath the Keys of Death and Hell, shall bid them go; as if he had said, I cannot endure your Presence any longer.

(3.) From the Company of the Blessed: Luk. 13.28. Ye shall see Abraham, Isaac and Jacob, and all the Prophets, in the Kingdom of God, and yourselves shut out. Envy is a part of their Torment, as well as their Loss: Luk. 16.27. And in H • ll he lift up his Eyes, being in Torments, and saw Abraham as • r off, and Lazarus in Abraham's Bosom. 'It is a Torment to think, that others of the same Nature and Interest, do enjoy what they have forfeited.

(4.) Their Abode in those Happy Mansions, which are in Christ's Father's House: Rev. 22.14, 15. Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City: For without are Dogs, and Sorcerers, and W •• remongers, and Murderers, and Idolaters, and whosoever loveth and maketh a Lie.

II. This Loss is the more bitter and grievous, because 'tis a Loss of their own procuring: Forsaking of God was their Sin, and now their Misery. They first Excommunicated God for a Trifle; Job. 22.7. Depart from us, we desire not the Knowledge of God. Man is like the Devil: Art thou come to torment us before our time? Rom. 1.28. They did not like to retain God in their Knowledge ; therefore, God gave them over to a Reprobate Mind. They abhorred the Thoughts of God ; 'twas their Burthen: The Fool hath said in his Heart, There is no God. Now they are filled with their own Thoughts. Man was first a Fugitive; before he was an Exile.

III. The Loss is irreparable. Despair is a constant Ingredient to their Sorrow: They cannot hope ever to be admitted into Goa 's Presence anymore. There are many Ups and Downs in a Christian's Experience. God hideth his Face, that he may show it afterwards the more gloriously. This is a Curse, that shall never be reversed. 'Twas the Churches Prayer, Return again, and cause the Light of thy Countenance to shine on us, and we shall be saved, Psal. 80.19. like the Sun-shine after a cloudy Night. But here are Foggs of Darkness for evermore: The Sun is to shine no more on them, to all Eternity: 2 Pet. 2.17. To whom is reserved the Blackness of Darkness forever. Hell is a Region, upon which the Sun shall never shine.

1. VSE. Lay to Heart your Distance from God by Nature: Let us not draw this great Judgment upon ourselves. Our Sin will be our Torment. We are estranged from the Womb, Isa. 58.3. As a Stream runneth away from the Fountain further and further; so are we absent from God, both in Heart and Affections, as well as in State: Ephes. 2.13. Ye were afar off: As the Prodigal went into a far Country. Thoughts of God are not only Strangers, but unwelcome Guests. The Devils believe, and tremble: So we. Guilt will not suffer us to look God in the Face, Psal. 10.4.

2. Be not quiet, 'till you come out of this Estate by Christ: He is the Bridge between Earth and Heaven, Joh. 14.6. There can be no Familiarity between us, and God, but through him, Luk. 16.26. Christ is the Ladder by which we ascend; the Means of Intercourse between God and us. When Man was driven out of Paradise, the Tree of Life was guarded by a Flaming Sword. There is no Coming to God, but by him; And he is able to save to the utmost, Heb. 7.25.

3. Avoyd Sin, that separateth between God and you, Isa. 59.1, 2. How will you pray, when you cannot look God in the Face? Fear followeth Guilt. The Israelites, when they had sinned, worshipped at their Tent-Door. You cannot come to God with such Confidence.

4. Let us often delight in Communion with God, and Acquaintance with him. 'It is Heaven begun; Heaven is for God's Familiars: Strangers here will not be owned, and hereafter ( Mat. 7.23.) Christ will say unto them, I know you not: But Christ will take notice of his old Friends. Oh then! love his presence, make him of your Council, your Bosom-Friend.

5. Live in an holy Sensibleness of his Accesses, and Recesses. For his Accesses, that you may be thankful; for his Recesses, to be humble: 'It is a Question which is worst, not to take notice of his Accesses, or Recesses; not to mourn for his Absence, or rejoice in his Presence; both are bad. Not to mourn for his Absence, is the worst sin▪ because Absence is most sensible. In the present Life, when our enjoyment of him is lost, 'tis a temporary Hell; yet 'tis foul Ingratitude not to take notice of his Presence, when he counselleth you in Doubts, guideth you in Straits: God will have his Acts of Familiarity to be observed; 'tis his Complaint, Hosea 11.3. I taught Ephraim also to go, taking them by their Arms; but they knew not that I healed them. The one argueth little Feeling, the other little Gratitude; only want of feeling is the worser Sign, for that is a sign of Deadness.

When God suspends all Acts of Familiarity, some are stupid and insensible; so they can take up with the comforts of the Creature, they never mind Spiritual Visits. Mi • ha mourned for his God's. Love is discovered by Grief in Want, as well as Delight in Enjoyment: The main of Christianity lieth in observing how 'tis between us and God. When actual Influences are suspended, either of Grace or Comfort; when Prayer finds not such an Answer; and when we do not find such Excitation to holy Duties, and God hideth himself from our Prayers.

We have handled the Loss: Now we come, Secondly, To speak of the Pain. There are sad Gripes at the parting of the Soul and Body, what then will there be at the parting of the Soul and Christ, when the terror of Christ's face shall banish them out of his Presence!

Secondly, The Poena Sensus: Here I shall take notice of

• (1.) The Nature of the Torment, [ Fire. ]
• (2.) The Aggravation from the Duration, [ Everlasting. ]
• (3.) The Company and Society, [ Prepared for the Devil and his Angels. ]

First, The Nature of the Torment, [ Fire. ] By Fire is not meant material or ordinary Fire, that cannot hurt Spirits. Now this is such a Fire as is prepared for the Devil and his Angels. All the other Expressions are Metaphorical; the Wood, the Brimtone, the Lake, the Smoak, the Worm, the Chains, and why not this? But observe, though it be not Fire, yet it noteth real and horrible Torments, such a • are more painful than Fire: 'It is called Wrath to come, 1 Thess. 1.10. because there was never such Wrath before. The Holy Ghost useth such Expressions as we are acquainted with.

1. The Extremity of these Pains cannot be told us: Fire is an active, furious Elemen • ; the Pain most searching, and no Fire more scalding than Brimstone; to Sense that's most grievous and bitter: But the Pains of Hell surpass all that is spoken. Look, as when Heaven is set out by Gold, and Pearls, and precious Stones, the Joyes there are much above these shadows; so all Notions come short of Hell.

2. The whole Man is under the Pains of it; both body and soul: Both are fellows in Sin, and both are punished. It appeareth partly from Scripture: Matth. 10.28. Fear not him that can kill the Body, but fear him that can destroy both Body and Soul in Hell. Mark, not only the Soul, but the Body: The Body is not only the Instrument, but the Occasion of many Sins; the Law in the Members, brutish motions of Lusts; the Eye is fed with Lust: Therefore the body hath its share.

(1.) For the Body ; what the Torment shall be we cannot tell, the Scripture is silent; only in the general, that it shall have its share of Punishment, is certain; and not only by the Grief and Anguish of the Soul, but by Pain residing in the Body. As the Saints have not only an Happiness for their Souls, but their Bodies; their vile Bodies shall be changed. At the day of Judgment, when their Bodies are united to their Souls, their Torments are increased: Here in the Text, 'tis said, Depart ye: the whole Man, no part free. There is a Place of Torment, as we proved before, as well as a State of Torment; therefore the Body hath its Inconveniences: their Eyes meet with nothing but affrighting Spectacles, the Devils and the Damned: Every time they look on their Tempter, it revives their Guilt; as the Saints when they look on their Redeemer, it filleth their Hearts full of Love and Adoration. What see they but Devils to torture them, or other Damned tormented with them? Wives and Children through their negligence, or Neighbors by their cursed Example, brought into this place of torment: Their Ears are filled with nothing but Yellings and Howlings, and hideous Outcries. More particularly I shall not define.

(2.) For the Soul: The Souls Evils arise from a lively and effectual Sense of the Wrath of God, and the gnawings of Conscience: There is a Fire, and a Worm, Mark 9.44. the Wrath of God, and the Horrors of Conscience: There is an Allusion to the Worms that breed in dead Bodies, and the Fire wherewith they were burned.

I. Let us speak a little of the Worm that breedeth within; the Worm of Conscience consisteth in three things. There is,

• 1. Memoria praeteritorum.
• 2. Sensus praesentium.
• 3. Metus futurorum.

All the Periods and Distinctions of Time yield matter of Sorrow and Anguish to them, past, present, and to come.

(1.) Conscience worketh on what is past, the remembrance of their former enjoyments: Miserum est dixisse, fuisse Beatos: 'It is the miserablest thing that can be to outlive our Happiness; to think of what we once enjoyed, but now want, Luk. 16.25. Son, remember that thou in thy life time receivedst thy good things: Thy day is past, now no more Pleasures, now all thy Carnal Delights are spent: The Riches of God's goodness that I despised, I shall enjoy no more. The reflection on past Comforts; I was thus and thus, but where hath sin brought me? The very remembrance will aggravate their present Misery, especially when the memory shall be quickened by Conscience to consider their Ingratitude; their carnal Confidence, how they neglected God in the abundance of all things, and nothing remaineth, but the sin of their Comforts and the Curse: Where now are all your stately Houses, pleasant Gardens, costly Tables, furnished with delicious Meats? your gorgeous and pompous Apparel, your merry Meetings? These things I have enjoyed, but now they are come to their full and final Period.

(2.) The Time wasted: this is a Commodity never valued 'till it be lost, and then it cannot be recovered; in Hell they see the folly of it, the misspense of time is a killing circumstance, experience maketh us value time: The horrors of the Damned may be guessed at by the Complaints of the dying: Oh! for a little time, if they had but one year, one month more: here men are Prodigal of nothing so much as time, as if they had more than they could tell what to do with; but when they come to die, Oh, if God would spare them a little longer!

(3.) Especially Opportunities of Grace slighted: God reckoneth to a day, how long, how often he hath warned them, Luk. 13.7. These three years came I, seeking fruit from this Fig-tree, but behold I find none, cut it down: Here is Christ's righteous expectation, These three years came I seeking fruit ; their ungrateful frustration, But I find none ; and then his final denunciation, Cut it down: Whenever God reckoneth with a People, he reckoneth with them for time and opportunities of Grace; Did not I warn you? What means we have had, and offers of Grace, God's drawing nigh to us in an acceptable time; every Sermon will sting our Conscience: There was a fair advantage; 'tis good to feel the Worm while it may be killed, to take notice of Checks of Conscience for the present, and the motions of God's Spirit: This is a spark that will not be quenched.

(4.) The Folly of their own Choice: Men will not see now, but they shall see; Isa. 26.11. Lord, when thy hand is lifted up, they will not see; but they shall see, and be ashamed. Their Understandings are cleared to know the worth of things, and their Eyes opened when 'tis too late. Jer. 17.11. — At his latter end he shall be a Fool. He was a Fool all his Life-time to neglect God for a Trifle, but now he is a Fool in the Judgment of his own Heart: If I had been as active for God as for my Lusts, it would have been otherwise with me. Temptations are gone, Lusts are gone; the World passeth away, and the Lusts thereof: There is no relish of Pleasures in Hell, if they could have them; they have now the bitter experience of the cost they have been at, therefore sadly reflect upon their folly: Conviction heightens their torment. Jer. 2.17, 18, 19. Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? And now what hast thou to do in the way of Egypt, to drink the Waters of Sihor? Or what hast thou to do in the way of Assyria, to drink the waters of the River? Thine own wickedness shall correct thee, and thy Backslidings shall reprove thee: Know therefore and see, that it is an evil thing and a bitter that thou hast forsaken the Lord thy God. This is your way in the Valley: As when Children burn, and feel the gripes of a Disease, we upbraid them, This is your eating of raw Fruit: Experience maketh them feel the smart of it.

Secondly, There is the Sense of their present Pain: Here, when we are corrected we are senseless, like Stocks and Stones; but there, must needs be feeling, because there is nothing to mitigate their torment; no carnal Comforts wherein to steep Conscience, no carnal Companions that can be a Comfort to us: The more we look upon them, the more we see our own sorrow by reflection. There is nothing left, but Indignation and Impatience, and gnawing their Tongues because of their Anguish: Their discontent is part of their torment.

Thirdly, For the future, their Condition is hopeless: If there could be Hope in Hell, the Punishment would be the better borne; but there remaineth nothing but a fearful looking for of the fiery Indignation of God, Heb. 10.27. And 'tis a living God, who liveth forever and ever, that is their Enemy: Oh! who can think of it without Astonishment! When they have run through thousands of Years, they still expect more. 'It is tedious to think of a short fit of Pain of the Stone, or Gout, but that is forever. They endure all at once, by thinking of what is to come.

II. There is the Fire, or an active Sense of the Wrath of God: Consider the Greatness of it in these Circumstances.

(1.) God hath an Immediate hand in the Sufferings of the Wicked. Heb. 10.33. 'It is a fearful thing to fall into the hands of the living God. The Wicked fall immediately into his hands, the Quarrel is his own, therefore he will take revenge by his immediate Power: No Creature is strong enough to convey all his wrath, as a Bucket cannot contain an Ocean. Mans Anger is like himself, weak and finite, but God's is infinite, Psal. 90.11. Who knoweth the power of thine Anger? Surely we do not consider what it is to fall into God's hands.

(2.) God sets himself a-work to see what he can do, and what a Creature can bear. The Capacity of the Creature is enlarged to the utmost: Rom. 9.22. What if God willing to show his wrath, and make his Power known, endured with much longsuffering the Vessels of Wrath fitted to destruction. His Justice decreeth it, his Wisdom designeth it, and his Power executeth it. He falleth upon us as an Enemy to the utmost; with one hand he upholdeth the Creature, and with the other punisheth it. Here, he showeth what a Creature can do when armed by him, hereafter what he can do himself. Psal. 78.39. For he remembered they were but flesh: he did not stir up all his Wrath. It doth not break out in its full weight and force.

(3.) Consider some Instances of God's Wrath: When his Anger is kindled but a little, blessed are all they that put their trust in him, Psal. 2.12. In Corrective Discipline, when God's Children fall into any Disease, the Burnings of a Feavour, the gripes of the Chollick, the torment of the Stone; they cannot endure two or three days pain, how wilt thou dwell with devouring Burnings? These are nothing to the sharp Punishments of Hell on the Body. Poor Creatures are at their Wits-end, when but a Spark or Flash of this Fire lighteth into the Conscience; Judas hanged himself, Job cursed the day of his Birth, yet this is but a drop; these come from Hell, they have been in the Suburbs of it. Dives wished that Lazarus might but dip the tip of his Finger in water to cool his Tongue: these are Warnings, they can tell you what a dreadful thing it is: The Lord Christ who was the Son of God, perfect in Faith and Patience, he wanted no Courage, he was under no Despair in the midst of his Agonies, yet he cried out, My God, my God, why hast thou forsaken me? Oh! what will become of them whose Portion it is? Thus for the Nature.

Secondly, The Duration, Everlasting Fire. The Pains of Hell are Eternal.

(1.) The Moral Reasons of it, are,

• 1. Partly, because our Obligations to God are infinite: in a way of Love, God hath done as much as he could: We turn the back upon Eternal Happiness which was offered in the Gospel: They can never restore the Honor to God which they have deprived him of, therefore their Punishment is for evermore: the Justice of God can never be satisfied by a finite Creature. Believers do it in Christ, but the Wicked are in their final Estate.
• 2. They still remain Impenitent: the Damned are not changed in Hell. Melted Mettal groweth hard again: the bad Thief that had one foot in Hell, dieth blaspheming; their Judgments are changed, but not their Hearts. If one should come from the dead, he might speak to you of Eternity, and that in Hell they suffer Eternal punishments.

(2.) The Natural Reasons, are,

• 1. The Fire continueth forever: Heb. 10.33. The Breath of the Lord still keepeth the Flame burning; the Fuel continueth forever, and Wicked men continue forever; they consume not, but are Immortal in Body and Soul: Oh think of this! there is no End, no Intermission. No End ; the Fire on Sodom lasted but a day; but when the Wicked have lain in Hell a thousand years, 'tis but as the first day. When a Man is sick, he tumbleth and tosseth, and telleth the Hours of the Night, and wisheth it were Day. We are wont to think a Sermon long, a Prayer long, what will Hell be? Conscience will ever be talking to thee, repeating over the Story of thy Life, and putting thee in Remembrance of the Wrath of God, that endureth forever. And,
• 2. 'It is without Intermission. Revel. 20.10. They shall be tormented day and night, forever and ever. Not a drop to cool their Tongues: Here Sin is everlasting, all day it runneth in the Mind, and all night it playeth in the Fancy: Wicked men begin the Morning with it, and end the Day with it. Man is ever haunted with his own Horrours, and the Wrath of God inflicted upon him.

Thirdly, The next Aggravation is, 'tis prepared for the Devil and his Angels, for them principally, and others to bear them company: Satan and all that are seduced by him, are tormented together. There is a Principality among the Devils, one that was chief, and Ringleader in the Rebellion against God, he and his Angels; and then Wicked men make up the Company in that Region of Darkness. 'Twas a sad Judgment on Nebuchadnezzar, when he was turned out among the Beasts; but the Cursed of the Lord, are turned out among Devils. If a Man knew a House were haunted, he would not lie in it for a Night: You must keep Company with Satan and his Angels for evermore. The Saints enjoy God, and have the Company of good Angels; but you must dwell with Devils. If the Devil should appear to thee in some terrible Shape, would not thy Heart fail thee? Thou canst not look upon any in Hell, but thou must remember Enemies to thy Soul, as well as to God.

1. VSE. This should make us consider the folly of Sinners, that will run this hazard for a little Temporal Satisfaction: For as he cried out, For how short a Pleasure have I lost a Kingdom! when he had parted with his Sovereignty for a Draught of Water; so you, out of a desire of present Contentment, forfeit Heaven, and run the hazard of Eternal Torments. When thou art about to Sin, think of this. We need all kind of Helps.

• (1.) To stir us up to Godliness. If Men were as they should be, sweet Arguments would be enough; but now we need the Scourge: 'It is good to counterbalance any Temptation, when 'tis violent. My Heart will call me Fool to all Eternity. Can I dwell with Everlasting Burnings?
• (2.) To rouse us up to the Consideration of our natural Misery:
  • 1. Partly, that we may flee from the Wrath to come, Matth. 3.7. There is no way, but by Jesus Christ. We need every Day to look back. In their Flight to Zoar they were not to look back upon Sodom, lest there should be Relentings kindled. But 'tis good to look back in this Sense; we shall see nothing but Fire and Brimstone behind us.
  • 2. That we may be thankful to Christ: 1 Thess. • , 10. Even Jesus, which hath delivered us from Wrath to come. He was substituted in our Room and Place; he suffered a kind of Hell in his own Soul, or else this must have been our Portion.

2. VSE. Are we of the number. There is a Catalogue of the Damned Crew: Rev. 21.8. But the Fearful, and Vnbelieving, and Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars, have their part in the Lake that burneth with Fire and Brimstone. The Fearful: Such as for the Fear of Men, swerve from the Holy Profession, and Practice of Godliness. The Vnbelieving: All that remain in an impenitent Estate. Abominable, Murderers, Whoremongers: Impure Gnostics, such as Ranters: 1 Cor. 6.9. Be not deceived; neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. Is there any likelihood of Deceit there. Corrupt Nature is always devising one Shift or another, wherein to harden Conscience. Idolatrous: 'It is dangerous, not to be right in Worship. The Covetous cometh in, Gal. 5.5. Nor Covetous Man, who is an Idolater: Let no Man deceive you; for because of these things, the Wrath of God cometh upon the Children of Disobedience. We think it a small Matter. All Liars: Not only the gross Lyar, but the Heretic ; as Heresy is called a Lie: 'It is good to keep to the Pattern of sound Words. The Hypocrites Hell is his Portion: Matth. 24.51. Appoint him his Portion with the Hypocrites: there shall be Weeping, and gnashing of Teeth. Hypocrisy, 'tis a practical Lie.

SERMON XXVII.

T HE Words are a Conclusion of a notable Scheme and Draught, which Christ gives us of the last Judgment. In that Day there will be,

• 1. A Congregation.
• 2. A Segregation.
• 3. A Discussion of the Cause.
• 4. A Solemn Doom and Sentence both of Absolution and Condemnation.
• 5. And lastly, Execution:

Without which the whole Process of that Day would be but a solemn and useless Pageantry. The Execution is in the Text.

Wherein observe,

• First, A Distinction of the Persons: These, and the Righteous. See the last Sermon on 2 Cor. 5.10. Page 103, &c.
• Secondly, As there are different Persons, so different Recompenses. See 2 Cor. 5.10. Page 104, &c.
• Thirdly, Observe, these different Recompenses are dispensed with respect to the different Qualifications, and State of the Persons judged; as their Case shall appear upon Trial; according to their Works. Some are Wicked, and others Righteous: God must needs deal differently with them;

(1.) To show the Holiness of his Nature. The Holy God delighteth in Holiness, and Holy Persons; and hateth Sin, and the Workers of Iniquity: And therefore, will not deal with the one, as he dealeth with the other. Both Parts of his Holiness are spoken of in Scripture, his Delight in Holy Things, and Persons. See the Fourth Sermon on 2 Cor. 5.10. Page 97.

(2.) The Righteousness of his Government requireth, that there should be a different Proceeding with the Godly, and the Wicked: That every Man should reap according to what he hath sown, whether he hath sown according to the Flesh, or the Spirit: That the Fruit of his Doings should be given into his Bosom. And this, though it be not evident in this Life, where Good and Evil is promiscuously dispensed; because now is the Time of God 's Patience, and our Trial: Yet, in the Life to come, when God will Judge the World in Righteousness, Act. 17.31. it is necessary, that it should go well with the Good, and ill with the Bad; or, as the Apostle saith, 2 Thess. 1.6, 7. It is a righteous thing with God to recompense Tribulation to them that trouble you: And to you that are troubled, rest with us; when the Lord Jesus Christ shall be revealed from Heaven, with his mighty Angels. Mark: Both Parts of the Recompense belong to the Righteousness of his Government; to give Rest to the Troubled, as well as Tribulation to the Troublers. Indeed, with the one he dealeth in strict Justice; to the other he dispenseth a Reward of Grace: Yet that also belongeth to his Righteousness; that is, his New-Covenant Righteousness: For so 'tis said▪ Heb. 6.10. God is not unrighteous, to forget your Work and Labor of Love. As he hath bound himself by gracious Promise; to give Life and Glory to the Penitent, Obedient and Faithful.

(3.) The Graciousness of his rewarding Mercy, and free Love to his faithful Servants. Though they were involved in the same Condemnation with others, as to their Original and first Estate, and the Merit of their evil Actions, and the constant Imperfection of their best Works; yet since it was the sincere Bent of their Hearts to serve and honor God, he will give them a Crown of Life. They might have perished everlastingly, as others do, if God should enter into a strict Judgment with them: But when others receive the Fruit of their Doings, he dealeth graciously with them, pardoning their Failings, and accepting them in the Beloved. God is not bound in Justice, from the Right and Merit of their Actions, to reward them that have done him most faithful Service; but merely of his Grace upon the Account of Christ. 1 Pet. 1.13. Hoping unto the End, for the Grace is, is to be brought unto you at the Revelation of our Lord Jesus Christ: And, Jude 2 • 0 Looking for the Mercy of our Lord Jesus Christ, unto Eternal Life: And, 2 Tim. 1.18. The Lord grant, that he may find Mercy of the Lord in that Day: Namely, when the Lord shall judge the Quick and the Dead, and shall distribute Punishments and Rewards. In some measure we see Grace here; but never so fully and perfectly, as then.

1. Partly because now we have not so full a view of our Vnworthiness, as when our Actions are scanned, and all things are brought to Light, whether they be Good or Evil. And,

2. Partly because there is not so full and large a Manifestation of God 's Favor now, as there is in our full and final Reward. 'It is Grace now, that he is pleased to pass by our Offences, and to take us into his Family, and give us some taste of his Love, and a right to his Heavenly Kingdom. But then, 'tis another manner of Grace and Favor, when our Pardon shall be pronounced by our Judges own Mouth; and he shall not only take us into his Family, but into his immediate Prefence, and Heavenly Palace: Not only give us a Right, but Possession; Come ye Blessed of my Father, Inherit the Kingdom prepared for you. And shall not only have some remote Service and Ministration; but be everlastingly employed in loving, and delighting in, and praising of God. This is Grace indeed! The Grace of God, or his free Favor to Sinners, is never seen in all its Glory, or Graciousness, till then. And 'tis the more amplified, when we see how God dealeth with others, who as to Natural Endowments, were every way as acceptable as ourselves; and as to Spirituals, Grace alone making the Difference.

Fourthly, Observe, the Wicked are described by Sins of Omission ; as Vers. 42, 43. Those that have not visited, not clothed, not fed, not harboured; These shall go into Everlasting Punishment. But the Righteous, by their Faithfulness in Good Works, or Acts of Self denying Obedience, shall go into Life Eternal.

I. The Wicked by their Omission of necessary Duties. Because we think Omissions no Sins, or light Sins, I shall take this occasion to show the Hainousness of them. Sins are commonly distinguished into, 1. Sins of Omission ; and, 2. Sins of Commission.

(1.) A Sin of Commission, is when we do those things which we ought not to do.

(2.) A Sin of Omission, is when we leave undone those things which we ought to do. But when we look more narrowly into these things, we shall find both in every actual Sin: For in that we commit anything against the Law of God, we omit our Duty; and the omitting of our Duty can hardly fall out, but that something is preferred before the Love of God ; and that is a Commission. But yet there is a ground for the Distinction: Because when anything is directly and formally against the Negative Precept and Prohibition, that's a Sin of Commission: But when we directly sin against an Affirmative Precept, that's an Omission. An Instance we have in Eli, and his Sons: Eli 's Sons defiled themselves with the Women that assembled at the Door of the Tabernacle of the Congregation, 1 Sam. 2.22. But Eli himself sinned, in that he restrained them not, 1 Sam. 3.13. His Sin was an Omission ; their Sin was a Commission. Now, that Sins of Omission may be great Sins, appeareth,

1. Partly, by the Nature of them: For there is in them the general Nature of all Sin. 'It is 〈 in non-Latin alphabet 〉 , 1 Joh. 3.4. a Transgression of a Law, or a Disobedience to God ; and so, by consequence, a Contempt of his Authority. We cry out upon Pharaoh, when we hear him saying, Exod. 5.2. Who is the Lord, that I should obey his Voice? And by Interpretation, we all say so: This Language is in every Sin we commit, and in every Duty we omit. Our Negligence is not simple Negligence, but downright Disobedience; because 'tis the Breach of an express Precept and Charge, which God hath given us. Now, when we make no reckoning of it, we do in effect say; Who is the Lord, that I should obey him? There may be much Disobedience in a bare Omission: When Saul had not done what God bade him to do, he telleth him; That Rebellion is as the Sin of Witchcraft, and Stubbornness as Iniquity and Idolatry, 1 Sam. 15.23. Implying that Omission to be Stubbornness and Rebellion, parallel to Idolat •• and Witchcraft.

2. 〈◊〉 the Causes. In the General, Corrupt Nature: But the Particular Causes are,

• First, Idleness. They do not stir up themselves, Isa. 64.7.
• Secondly, Security; Jer. 2.31, 32.
• Thirdly, Want of Love to God; Isa. 43.22. But thou hast not called upon me, O Jacob; thou hast been weary of me, O Israel. Rev. 2.4. Nevertheless I have something against thee, because thou hast left thy First Love. And,
• Fourthly, Zeal for his Glory; Not slothful in business, but fervent in Spirit, serving the Lord, Rom. 12.11. Where there is a Fervour, we cannot be idle and neglectful of our Duty.

3. By the Effects: And they are,

• (1.) Internal. There is a sad withering ; 1 Thess. 5.19. Quench not the Spirit. Or,
• (2.) External. It bringeth on many Temporal Judgments. God puts by Saul from being King, for a Sin of Omission: 1 Sam. 15.11. It repenteth me for setting up Saul to be King; for he hath not done the thing which I commanded him. For this he puts by Eli 's House from the Priesthood: 1 Sam. 3.13. I will judge his House forever, for the Iniquity which he knoweth; because his Sons made themselves vile, and he restrained them not. That Omission was not total; for he reproved them, but did not punish them.
• (3.) Eternal: Matth. 25.30. Cast the unprofitable Servant into utter Darkness. So, Matth. 7.19. Every Tree that bringeth not forth good Fruit, is hewn down, and cast into the Fire. If it bringeth not forth Good Fruit, though not bad, or poisonous Fruit. For these Sins Christ condemneth the Wicked, in the Text. By all these Arguments it appeareth, tht Sins of Omission may be great Sins. But,

II. That some Sins of Omission are greater than others. All are not alike. As,

• 1. The more necessary the Duties are: Heb. 2.3. How shall we escape, if we neglect so great Salvation, &c? 1 Cor. 16.22. If any Man love not the Lord Jesus Christ, let him be Anathema Maranatha. These are Peccata contra Remedium, as others are contra Officium. By other Sins we make the Wound, by these we refuse the Plaister.
• 2. If the Omission be total: Jer. 10.25. Pour out thy Fury upon the Heathen that know thee not, and upon the Families that call not on thy Name; Psal. 14.2. None seeketh after God.
• 3. If a Duty be seasonable ; the feeding the Hungry, &c. as Vers. 44. When saw we thee an hungered, or a-thirst, or a Stranger, &c? And 1 Joh. 3.17. He that hath this Worlds Good, and seeth his Brother in need, and shutteth up his Bowels of Compassion from him; how dwelleth the Love of God in him?
• 4. When 'tis easy. This is to stand with God for a Trifle: Luk. 16.24. And he cried and said, Father Abraham, have Mercy on me, and send Lazarus, that he may dip the tip of his Finger in Water, and cool my Tongue; for I am tormented in this Flame. Desideravit guttam, qui non dedit micam.
• 5. When convinced: Jam. 4.17. Therefore to him that knoweth to do Good, and doth it not, to him it is Sin.

III. In many Cases, Sins of Omission may be more heinous and damning, than Sins of Commission. They are the ruin of the most part of the Carnal World. They are described to be without God, Ephes. 2.12. Of the Wicked within the Pale, 'tis said, Psal. 10.3, 4. The Wicked, through the Pride of his Heart, will not seek after God; God is not in all his Thoughts. Of the careless Professor; Jer. 2.32. My People have forgotten me Days without number. Sins of Omission may be more heinous than Sins of Commission;

(1.) Partly, because these harden more. Foul Sins scourge the Conscience with Remorse and Shame, but these bring on insensibly, Sleightness, and Hardness of Heart. And therefore, Christ saith, Publicans and Harlots should enter into the Kingdom of God, before Pharisees, that neglected Faith, Love and Judgment, Matth. 21.31.

(2.) Partly, because Omissions make way for Commissions: Psal. 14.4. They that called not upon God, did eat up his People as Bread. They lie open to gross Sins, that do not keep the Heart tender, by a daily Attendance upon God. If a Man do not that which is Good, he will soon do that which is Evil. Oh then! let us bewail our Unprofitableness; that we do no more Good, that we do so much neglect God ; that we do no more edify our Neighbor, so that God 's best Gifts lie idle upon our hands: That Child is counted undutiful, that doth wrong and beat his Father; so also he that giveth him not due Reverence. How seldom do we think of God! Every Relation puts new Duties upon us, but we little regard them; every Gift, every Talent.

II. The Godly by their Fruitfulness in good Works, and Acts of Self-denying Obedience: They fed, they refreshed, they harboured, they clothed, they visited, verse. 35, & 36. The question is not, Have you heard, prayed, preached? These are disclaimed. Matth. 7.22. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out Devils, and in thy Name have done many wonderful Works? And then will I profess unto them, I never knew you: depart from me, ye that work Iniquity. Luke 13.26. Then shall ye begin to say, We have eat and drunk in thy presence, and thou hast taught in our streets; but he shall say, I tell you, I know you not, depart from me all ye workers of Iniquity. Nay, nor have you Believed; Jam. 2.20. Wilt thou know, O vain man, that Faith without Works is dead? No, Christ telleth us of another Trial: Well then, a Religion that costs nothing, is worth nothing: A Notional Religion, a Word Religion, is not a Christianity of Christ's making. Surely Heaven is worth something; and it will cost us something, if we mean to get thither: There is more in these Works of costly Charity than we usually think of: 1 Tim. 6.18, 19. Luke 16.9. 1 Joh. 4.19. Hereby we knew that we are of the Truth, and shall assure our Hearts before him. Hereby, by what? If we love not in Word, and Tongue only, but in deed and in truth: Refresh the Bowels of the Poor, own Brethren though with danger of our Lives: Heaven is but a Fancy to them that will venture nothing for the Hopes of it. What have you done, to show your thankfulness for so great a Mercy tendered to you? A cold Belief and a fruitless Profession, will never yield you Comfort: Good words are not dear, and a little countenance given to Religion, costs no great matter; and therefore do not think that Religion lieth only in hearing Sermons, or a few cursory Prayers, and drowsy Devotions: We should mind those things about which we shall be questioned at the day of Judgment. Have you visited, fed, clothed, harboured, owned the Servants of God, when the World hath frowned on them? Comforted them in their distresses? Wherein really have you denied yourselves for the Hopes of Glory?

Fifthly, Observe, The Notions whereby their different Estate in the other World is expressed, Punishment and Life. See Serm. last, on 2 Cor. 5.10. Page 104, 105.

Sixthly, Observe, Eternity is affixed to both: Everlasting Punishment, and Eternal Life. See last Sermon on 2 Cor. 5.10. latter end of Page 105. and beginning of Page 106.

Seventhly, Observe, These are spoken of not only as Threatned, but Executed: When the Cause hath been sufficiently tried and cleared, and Sentence passed, there will be Execution: The Execution is certain, speedy, and unavoidable. See last Sermon on 2 Cor. 5.10. Page 107.

Eighthly, Observe, Sentence is Executed on the Wicked first: It beginneth with them, for 'tis said, These shall go away into everlasting Punishment, and the Righteous into Life Eternal. Now this is not merely because the Order of the Narration did so require it. See last Sermon on 2 Cor. 5.10. Page 108.

The VSE, Is to press us,

• 1. To Believe these things.
• 2. Seriously to consider of them.

(1.) To Believe them: Most men's Faith about the Eternal Recompenses, is but pretended; at best, too cold and Speculative: An Opinion rather than a sound Belief, as appeareth by the little Fruit and Effect that it hath upon us; for if we had such a sight of them as we have of other things, we should be other manner of Persons than we are, in all holy Conversation and Godliness. We see how cautious man is in tasting Meat in which he doth suspect Harm, that it will breed in him the Pain and torments of the Stone, and Gout, or Chollick; I say, though it be but probable the things will do us any Hurt. We know certainly that the wages of Sin is Death, yet we will be tasting forbidden Fruit. If a man did but suspect an House were falling, he would not stay in it an Hour: We know for certain, that continuance in a carnal Estate, will be our eternal ruin; yet who doth flee from Wrath to come? If we have but a little hope of Gain, we will take pains to obtain it: We know, that our Labor is not in vain in the Lord ; Why do we not abound in his work? 1 Cor. 15.58. Surely we would do more to prevent this Misery, to obtain this Happiness, when we may do it upon such easy Terms, and have so fair an Opportunity in our hands; if we were not strangely stupefied, we would not go to Hell to save ourselves a labor. There are two things which are very wondrous:

1. That any should suspect the Christian Faith, so clearly promised in the Predictions of the Prophets before it was set a-foot, and confirmed with such a number of Miracles after it was set a-foot: Received among the Nations, with so universal a consent in the Learned part of the World, notwithstanding the meanness of the Instruments first employed in it, and perpetuated to us throughout so many Successions of Ages, who have had experience of the Truth and Benefit of it. That now in the latter end of Time, any should suspect this Faith, and think it a fond Credulity, is a wonder indeed.

2. But a greater Wonder by far is it, that any should embrace the Christian Faith, and yet live sinfully ; That they should Believe as Christians, and yet Live as Atheists. You cannot drive a dull Ass into the Fire that is kindled before him: Surely in vain is the Net spread in the sight of any Bird. How can men believe Eternal Torments, and yet with so much boldness and easiness run into the sins that do deserve them? Many times they are not compelled by any Terror, nor asked by any Tempter, nor invited by any Temptation; but of their own accord seek out Occasions of their Ruin. On the other side, Can a Man believe Heaven, and do nothing for it? If we know that it will not be lost Labor, there is all the reason we should not grudge at it.

(2.) Seriously consider of these things. The Scripture everywhere calleth for Consideration: Psal. 50.22. Consider this, ye that forget God. Isa. 1.3. My People will not consider. Many that have Faith, do not set it a-work by lively Thoughts: Knowledge is asleep, and differeth little from Ignorance and Oblivion, till Consideration awaken it. If we were at leisure to think of Eternity, it would do us good to think of this double Motive: That every man must be judged to everlasting Joy, or everlasting Torment. These things are propounded for our Benefit and Instruction: We are guarded on both sides; We have the Bridle of Fear, and the Spur of Hope: If God had only terrified us from Sin, by mentioning inexpressible Pains and Horrours, we might be frighted, and stand at a distance from it: But when we have such Encouragements to good, and God propoundeth such unspeakable Joyes, this should quicken our Diligence. If God had only promised Heaven, and threatened no Hell, wicked men would count it no great matter to lose Heaven, provided that they might be Annihilated; but seeing there is both, and both forever, shall we be cold and dead? We are undone forever, if wicked: Blessed forever, if Godly. What should we not do, that we may be everlastingly Blessed, and avoid Everlasting Misery!

Well then, let this be considered by us seriously and often, and deeply: That everlasting Woe and Weal is in the Case: Meat well chewed, nourisheth the more, but being swallowed whole, breedeth Crudities. So when we swallow Truths without rumination, or Consideration, we do not feel the Virtue of them: They do not excite our diligence, nor break the force of Temptations. O that they were wise, that they understood this, that they would consider their latter end. Deut. 32.29. I have read of a Prodigal Prince, that when he had given away a huge sum of Money, they laid all the Money into an heap before him, that he might see and consider what he had given away, to bring him to retract, or in part to lessen the grant. So it is good for us to consider what we lose in losing Eternity; what we part with for these vile and perishing things.

A TABLE OF THE Principal Matters contained in the SERMONS on the 25 ^th of MATTHEW.

A.
• ABsence, or long tarrying of Christ a Reason of the Worlds security. Page Page 25
• Acceptance of Christ, what a kind of Acceptance is required. Page 57
• Account future, the Certainty of it. Page 99
  • What a kinad of Account we must make. Page 102
  • This Account must be personal, Page 102
  • And particular, and exact. Page 102
  • The Impartiality of this Account. Page 102
  • We are always to live, as those that must give an Account. Page 102
  • The Profit of calling ourselves to an Account every day. Page 103
• Accusation. Justification opposed to Accusation. Page 170
  • Twofold Accusation brought against us, and how we are justified from it. Page 175
  • Angels, why they attend Christ at the day of Judgment. Page 152
  • Whether good Angels shall be judged. Page 152
  • Evil Angels shall be judged. Page 152
• Ascension, Christ at Anscension gave Gifts to men, and why. Page 84, 85
• Assent of Faith, built on divine Testimony. Page 5
  • The Adjuncts of it. Page 6
• Attendants of Christ at his second coming. Vid. Angels. Page 152
• Authority of Christ to judge the World. Page 145

B.
• BEgin, we should begin with God betimes, and why. Page 67, 68
  • The advantage of this. Page 68
• Blessed, this term being given to the Saints at Judgment-day, what it signifies. Page 167
• Blessed of my Father, what it signifies. Page 168
• Brethren, who are Christ's Brethren. Page 186
  • What a kind of Privilege this is. Page 187
  • Christ calls not his Disciples Brethren, till after his Resurrection, and why. Page 187
  • The Condescention of Christ in calling the meanest of his People his Brethren. 187

C.
• CHarity, the advantage that comes by being charitable. Page 189
  • Motives to exhort to Charity. Page 190
  • Works of Charity done in Faith, are of great consequence. Page 181
• Christ, how said to live in us. Page 12
• Christian Faith, a wonder that any should reject it. Page 136, 214
  • A wonder that any should embrace it, and live sinfully. Page 136, 214
  • The Reasons of the latter. Page 137
• Come ye Blessed, what it signifies. Page 168
• Comfort cannot be maintained without good works. Page 180
• Coming second of Christ, his first coming and second coming compared. Page 150
  • Not to be doubted. Page 39
  • Faith saith, he will come, and whence Faith argueth. Page 34
  • Reason saith, he may come, and whence Reason argueth. Page 32
  • Why delayed so long▪ Page 36, 98
  • The delay of Christ's coming should not make us deny or doubt it. Page 99
  • The time of Christ's coming, at Midnight, what it signifies. Page 37
  • Why the time of Christ's coming uncertain. Page 37
  • What the Cry before Christ 's coming was. Page 37
  • The manner of Christ's coming. Page 44
  • What Christ's coming in his Glory, and in the Glory of the Father signifies. Page 142
  • Why Christ must come in his Glory. Page 146, 150
  • Some foregoing appearances of Christ's coming ; that give a taste of this Glory. Page 149
  • The Attendants of Christ at his Coming. Page 152
  • Christ's work at his Coming. Page 44, 149
  • Why Christ's coming called a Consummation of the Marriage between him and Believers. Vid. Marriage-Union. Page 59
  • Why Christ at his Second Coming is called the Son of Man. Page 141
  • The Faithful prepare for Christ's Coming. Page 40
  • Motives to prepare for it. Page 9
  • How the Scripture presseth this Preparation in us. Page 40
  • Christ's coming to be desired and longed for, and why. Page 39
  • To be improved, and how. Page 38, 40
• Coming to Christ, Motives to come to Christ. Page 202
• Common work of Grace not to be rested in. Page 20
  • May go far, as to Faith, Hope and Charity. Page 5
  • Not likely to hold out, and why. Page 8
  • Not enough to qualify for Heaven. Page 8
  • They that have common Grace ought to use i • for the gaining more grace. Page 128
  • Whether a man can by the use of common grace, obtain special grace. Page 128
• Communion of Saints, what they communicate one to another. Page 50
• Company evil, what company is evil. Page 27
  • The danger of evil Company. Page 27
  • What Company the damned in Hell have. Page 208
• Condescension of Christ in regarding his meanest Servants, and taking what is done to them, as done to himself. Page 183
  • In accounting the meanest of his Servants his Brethren. Page 187
• Confidence false, Considerations to weaken it. Page 46
  • Reason of the false Confidence of Professors. Page 45
• Consent to receive Christ, what a kind of consent it should be. Page 60
• Conversion, the power of man to convert himself is not to be disputed, but our duty to be regarded. Page 129
• Creature new, Vid. New Creature.
• Cry, what the Cry before Christ's coming was. Page 37
• Cursed. Who are they that are Cursed of God. Page 200
  • Why it is not said, Cursed of my Father, as well as Blessed of my Father. Page 199
  • All men by Nature under a Curse. Page 200
  • No escaping this Curse, but by closing with Christ by Faith. Page 200
  • God's Curse very dreadful. Page 201
  • We know not how soon God may take the advantage of this Curse. Page 201
  • This Curse ratified at the day of Judgment. Page 202
  • Be sensible of this cursed estate. Page 201
  • How we may get the Curse taken off. Page 200

D.
• DAnger should not deter us from Duty. Page 123
• Darkness, Hell set forth by Darkness, and outer Darkness, and why. Page 133
  • Outer Darkness in Hell, what it implies. Page 135
  • The Justice of this Punishment. Page 135
• Delay of giving forth Mercy, the Reasons of it. Page 38
  • The danger of delaying turning to God.