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fatisfactions. Are ye now pofsest of a competent estate, a flourishing family, health of body, content of mind, and a fair stock of reputation ? ye shall lose all these things: and will not this be a vast loss to you? Are not these the things that bound your desires, and terminate all your wishes and enquiries? I sear they are so to most of you. They who have their portion only in this life, feek no more but these things. All the question with such is, Who will shew us any good, any worldly good? And if they lose these things, then indeed they lose all. They may say their gods are taken away, and what have they more? Whatever is desirable to the eyes, or pleasant to any of your fenses, ye shall at once for ever and eternally be deprived of. And is not this a vast loss? Since it must be ro, in many of your eyes, ye shall lose that which ye valued above heaven and Christ. It may be some of you cleave so fast to a present world, that neither the promises, nor the threats of the gospel can induce you to quite your hold; yet notwithstanding of all your endeavour to keep them, ye shall lose them all. Death will part you and them: and, O how great will this loss be to you who have no more!

(2.) When God punishes you, ye will sustain the loss of the gospel which now you enjoy : and this will appear to be a vast loss then. The gospel has in it treasures for the poor, eyes for the blind, feet for the lame, understanding for the simple, peace for rebels, pardons for condemned malefactors, a title to heaven for the heirs of hell, A life for the dead, happiness for the miserable: and to lose all these, what loss can be comparable to this? This loss, when it is now spoken of, may appear finall to you: but the day is coming, when

ye will learn to put a high value upon it, after ye have lost it.

(3.) Ye will sustain a vast loss; for infallibly ye lose heaven, if ye continue in your fins; and who can tell what a loss that is? Who can found the depth of these rivers of pleasure that are at God's right band for evermore? Who can weigh that far more exceeding and eternal weight of glory? Who can take the dimensions of that vast inheritance of the saints in light? Who can declare the sweetness of the fruits of that paradise of pleasure? What eye can discern, or let in just apprehensions of that bliss-giving fight which the saints enjoy above, where there are no clouds to obscure the face of their sky? Well, what ever there is of these things, all these ye lose. O immense loss indeed! .. . . . .

We only, name these things, designing now to hasten to another subject. Would ye know how great a loss ye sustain in the first instance mentioned? We may send you to those who are wallowing in the delights of the fons of men, and who are glutting themselves with a prefent world. They will tell you strange things of your loss by the removal of worldly comforts. If ye would understand how great your loss is, by the removal of the gospel; go to these who have got a heart to embrace it, and they will give you a surprising aċcount of their enjoyments by it: but who can tell what heaven is ? they only who have been there, and even scarce they, for surely they feel, they enjoy inore than can be exprest. Now all these things ye lose: but need I say more? Ye lose God, ye lose your own souls; and if ye lose your own souls, and gain a world, what profit have ye? yea, ye sustain a vast loss; what must then your lol.s be, when ye not only lose your own fouls, bưit lose with it all that is in this world, all that is good and comfortable in that which is to come?

loss

2. As ye sustain a great loss, so yė must suffer a vast torment. The former particular, viz, the punishment of loss, I did only touch at, becaufe I had occasion in the doctrinal part to discourse à Jittle of it: but here, when I come to speak of the punishment of sense, I shall be a little more large, yet so as not to exceed the bounds of this day's discourse, sinners, miserable are ye; if huge, vast and intolerable torment can make you fo. A view of your misery upon this account, I fhall give you in a very few particulars.

1. If ye would understand what your case is e ternally to be, ye must consider what of you it is that is to be eternally tormented : our Lord tells us of both foul and body's being destroyed in hell. Matth. X. 28. Fear not them that kill the body, but are not able to kill the foul; but rather fear him who is able to defroy both foul and body in hell. And this gives us to underftand what is to be the subject of thefe torments finners are to sustain. It is not a finger or a toe; it is not a tooth or a joint; no, but it is the whole man, foul and body, that are to be tormented. And how will ye be able to endure this! If a drop of scalding water fall upon your hand, ye are ready to cry out of intolerable pain: but how will ye then bear it, when a full shower of brimstone, a deluge of burning wrath, will fall upon the whole man? Ye are not now able to hold your finger to the fire; how will ye then endure, when foul and body thall be cast alive in to devouring fire and everlasting burnings? If now the trouble of one part of the body occasion fo terrible disorder, what will

your

your cafe be, when every faculty, of your souls, every member, every joint, finew and artery of your body, shall be brim-full of wrath?

(2.) Consider, Who is the contriver of these torments. There have been some very exquisite torments contrived by the wit of men, the nam. ing of which, if ye understood their nature, were enough to fill your hearts with horror; but all these fall as far fhort of the torinents ye are to endure, as the wisdom of man falls short of that of God, who is wife, and will bring evil, Ifa. xxxi. 2. Infinite wisdom has contrived that evil, these torments which are to be the eternal portion of all impenitent sinners. If man can find out a rack, a gridiron, a furnace heated seven times, for tor: menting such as he has a mind to punish; what Thall we conceive to be the inventions of infinite wisdom, when it is set on work to contrive a pu. nishment for sinners ? Wisdom, infinite wisdom, well knows the frame, both of foul and body; it knows what faculty of the one or the other, are of most exquisite sense, and what torments can work upon them. God fhews himself wise, not only in bringing evil upon sinners, but in contriving it, so that it shall surpass, what creatures can inflict. ..3. Consider, Who is the inflictor of these tor-, ments, and this will give us a strange prospect of the misery of those who fall under them. It is God, by his own immediate hand. And from this the apostle represents the misery of such who shall fall under this punishment, For we know him that hath said,Vengeance belongeth unto me, and I will recompense, faith the Lord : and again, the Lord Shall judge his people. It is a fearful thing to fall into the hands of the living God, Heb. x. 30,

31. Should God but give a commission to some creature to torment us, if it were but to a flea to. leap into the eye, and there to abide, how great would this torment be? But much more terrible would your case be, if God should set his wisdom a work, to find out and invent what mixture of torments from creatures would be most exquisite, and then inflict, thele upon you; this could not but make your care miserable: since the nature of man is capable to receive comfort or disquietment from every creature; and God knows not only our frame and make; but that of all the other creatures, and therefore understands what might contribute most to our disquiet and torment; should God deal thus, it would make very exquisite torments indeed, but all this were nothing to his own immediate hand and power. His little finger is more terrible than the joint power of all the creatures. As there is no searching out of his understanding, so there is no searching out of his power, who is the inflicter, the author of the eternal torment of sinners, who shall be punimed with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thes. i. 9. But of this more anon.

4. Consider what it is that engages infinite pow. cr, and sets on infinite wisdom, and this will give you yet a inore terrible representation of your mifery. If it were only justice, ye might expect that there might possibly be some abatement made; but it is anger, fury, the height of fury, that sets wisdom a work to contrive, and power on work to work your misery; and therefore miserable ye must of necessity be, beyond thought or expression. A remarkable scripture to this purpose we sive in Nahum i. 2---6. God is jealous, and the

Lord

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