5. (3.) They also lose all delightful affections towards God. That transporting knowledge; those delightful views of his glorious face; the inconceivable pleasure of loving him; the apprehensions of his infinite love to us; the constant joys of his saints, and the rivers of consolation with which he satisfies them-Is it nothing to lose all this? The employment of a king in ruling a kingdom, does not so far exceed that of the vilest slave, as this heavenly employment exceeds that of an earthly king. God suits men's employments to their natures. Your hearts, sinners, were never set upon God in your lives, never warmed with his love, never longed after the enjoyment of him; you had no delight in glad then, if every member were a dead mem- | is the enjoying of all, so the loss of God is the ber, that it might not feel the punishment in- loss of all. flicted on it; and if the whole body were a rotten carcass, or might lie down again in the dust. Much more do they want that moral perfection which the blessed partake of; those holy dispositions of mind; that cheerful readiness to do the will of God; that perfect rectitude of all their actions; instead of these, they have that perverseness of will, that loathing of good, that love to evil, that violence of passion, which they had on earth. It is true, their understandings will be much cleared by the ceasing of former temptation, and experiencing the falsehood of former delusions; but they have the same dispositions still, and fain would they commit the same sins, if they could: they want but opportunity. There will be a greater difference between these wretches, speaking or hearing of him; you had rather have and the glorified Christians, than there is betwixt a toad and the sun in the firmament. The rich man's purple and fine linen, and sumptuous fare, did not so exalt him above Lazarus while at his gate full of sores. continued on earth, if you had known how, than to be interested in the glorious praises of God. Is it meet, then, that you should be members of the celestial choir? 6. (4.) They shall be deprived of the blessed society of angels and glorified saints. Instead of being companions of those happy spirits, and 4. (2.) They shall have no comfortable relation to God, nor communion with him. As they did not like to retain God in their know-numbered with those triumphant kings, they ledge,' but said unto him, Depart from us, for we desire not the knowledge of thy ways;' so God will abhor to retain them in his household. He will never admit them to the inheritance of his saints, nor endure them to stand in his presence, but will profess unto them, I never knew you; depart from me ye that work iniquity.' They are ready now to lay as confident claim to Christ and heaven, as if they were sincere believing saints. The swearer, the drunkard, the whoremonger, the worldling, can say, Is not God our Father as well as yours? But when Christ separates his followers from his foes, and his faithful friends from his deceived flatterers, where then will be their presumptuous claim? Then they shall find that God is not their Father, because they would not be his people. As they would not consent that God by his Spirit should dwell in them, so the tabernacle of wickedness shall have no fellowship with him, nor the wicked inhabit the city of God. Only they that walked with God here, shall live and be happy with him in heaven. Little does the world know what a loss that soul hath who loses God. What a dungeon would the earth be, if it had lost the sun! What a loathsome carrion the body, if it had lost the soul! Yet all these are nothing to the loss of God. As the enjoyment of God is the heaven of the saints, so the loss of God is the hell of the ungodly; and as the enjoying of God must be members of the corporation of hell, where they shall have companions of a far different nature and quality. Scorning and abusing the saints, hating them, and rejoicing in their calamities, was not the way to obtain their blessedness. Now you are shut out of that company from which you first shut out yourselves; and are separated from them, with whom you would not be joined. You could not endure them in your houses, nor towns, nor scarce in the kingdom. You took them, as Ahab did Elijah, for the 'troublers of the land,' and, as the apostles were taken, for men that turned the world upside down.' If any thing fell out amiss, you thought all was owing to them. When they were dead or banished, you were glad they were gone, and thought the country well rid of them. They molested you by faithfully reproving your sins. Their holy conversation troubled your consciences, to see them so far excel you. It was a vexation to you to hear them pray, or sing praises in their families. And is it any wonder if you be separated from them hereafter? The day is near, when they will trouble you no more. Betwixt them and you will be a great gulf fixed. Even in this life, while the saints were mocked, destitute, afflicted, tormented, and while they had their personal imperfections; yet, in the judgment of the Holy Ghost, they were such of whom the world was not worth. Much more unworthy will the world and they that would not see, shall then see and be of their fellowship in glory. be ashamed. 7. (II.) I know many will be ready to think, 9. (2.) As their understanding will be cleared, they could spare these things in this world well so it will be more enlarged, and made more capaenough, and why may they not be without them cious to conceive the worth of that glory which in the world to come? Therefore, to show them they have lost. The strength of their apprehenthat this loss of heaven will then be most torment- sions, as well as the truth of them, will then be ing, let them now consider their understandings increased. What deep apprehensions of the will be cleared to know their loss, and have wrath of God, the madness of sinning, the more enlarged apprehensions concerning it-their misery of sinners, have those souls that now enconsciences will make a closer application of it dure this misery, in comparison with those on to themselves their affections will no longer earth, that do but hear of it. What sensibility be stupified, nor their memories be treacherous. of the worth of life has the condemned man that 8. (1.) The understanding of the ungodly is going to be executed, compared with what he will then be cleared, to know the worth of that was wont to have in the time of his prosperity! which they have lost. Now they lament not Much more will the actual loss of eternal blessedtheir loss of God, because they never knew hisness make the damned exceedingly apprehensive excellence; nor the loss of that holy employment of the greatness of their loss: and as a large vesand society, for they were never sensible what sel will hold more water than a shell, so will their they were worth. A man that has lost a jewel, more enlarged understandings contain more matand took it but for a common stone, is never ter to feed their torment, than their shallow troubled at his loss; but when he comes to know capacity can now do. what he lost, then he laments it. Though the understanding of the damned will not be sanctified, yet they will be cleared from a multitude of errors. They now think that their honours, estates, pleasures, health, and life, are better worth their labour, than the things of another world; but when these things have left them in misery, when they experience the things which before they did but read and hear of, they will be of another mind. They would not believe that water would drown, till they were in the sea; nor the fire burn, till they were cast into it; but when they feel, they will easily believe. All that error of mind which made them set light by God, and abhor his worship, and vilify his people, will then be confuted and removed by experience. Their knowledge shall be increased, that their sorrows may be increased. Poor souls! they would be comparatively happy, if their understandings were wholly taken from them, if they had no more knowledge than idiots, or brute beasts; or if they knew no more in hell, than they did upon earth, their loss would less trouble them. How happy would they then think themselves, if they did not know there is such a place as heaven! Now, when their knowledge would help to prevent their misery, they will not know, or will not read or study that they may know; therefore, when their knowledge will but feed their consuming fire, they shall know whether they will or not. They are now in a dead sleep, and dream they are the happiest men in the world; but when death awakes them, how will their judgments be changed in a moment! 10. (3.) Their consciences also will make a truer and closer application of this doctrine to themselves, which will exceedingly tend to increase their torment. It will then be no hard matter to them to say, 'This is my loss! and this is my everlasting remediless misery! The want of this self-application is the main cause why they are so little troubled now. They are hardly brought to believe that there is such a state of misery; but more hardly to believe that it is like to be their own. This makes so many sermons lost to them, and all threatenings and warnings in vain. Let a minister of Christ show them their misery ever so plainly and faithfully, they will not be persuaded they are so miserable. Let him tell them of the glory they must lose, and the sufferings they must feel, and they think he means not them, but some notorious sinners. It is one of the hardest things in the world, to bring a wicked man to know that he is wicked, or to make him see himself in a state of wrath and condemnation. Though they may easily find, by their strangeness to the new-birth, and their enmity to holiness, that they never were partakers of them; yet they as verily expect to see God, and be saved, as if they were the most sanctified persons in the world. How seldom do men cry out, after the plainest discovery of their state, I am the man! or acknowledge, that if they die in their present condition, they are undone for ever! But when they suddenly find themselves in the land of darkness, feel themselves in scorching flames, and see they are shut out of the presence of God for ever, 6 then the application of God's anger to themselves | then they shall have nothing else to do their will be the easiest matter in the world; they will memories shall have no other employment. God then roar out these forced confessions, O my would have had the doctrine of their eternal misery! O my fully! O my inconceivable, irre- state written on the posts of their doors, on coverable loss !' their hands and hearts:' he would have had them mind it, 'and mention it when they lay down and rose up, when they sat in their houses, and when they walked by the way;' and seeing they rejected this counsel of the Lord, therefore it shall be written always before them in the place of their thraldom, that, which way soever they look, they may still behold it. It will torment them to think of the greatness of the glory they have lost. If it had been what they could have spared, or a loss to be repaired with any thing else, it had been a smaller matter. If it had been health, or wealth, or friends, or life, it had been nothing. But, O! to lose that exceeding eternal weight of glory!-It will also torment them to think of the possibility they once had of obtaining it. Then they will remember, Time was, when I was as fair for the kingdom as others. I was set upon the stage of the world: if I had played my part wisely and faithfully, I might now have had possession of the inheritance. I, who am now tormented with these damned fiends, might have been among yonder blessed saints. The Lord did set before me life and death; and having chosen death, I deserve to suffer it. The prize was held out before me; if I had run well, I might have obtained it; if I had striven, I might have had the victory; if I had fought valiantly, I had been crowned.'-It will yet more torment them to remember, that their obtaining the crown was not only possible, but very probable. It will wound them to think, 'I had once the gales of the Spirit ready to have assisted me. I was proposing to be another man, to have cleaved to Christ, and forsake the world. I was almost resolved to have been wholly for God. I was once even turning from my base seducing lusts. I had cast off my old companions, and was associating with the godly—yet I turned back, lost my hold, and broke my promises. I was almost persuaded to be a real Christian, yet I conquered those persuasions. What workings were in my heart, when a faithful minister pressed home the truth! O how fair was I once for heaven! I almost had it, and yet I have lost it. Had I followed on to seek the Lord, I had now been blessed among the saints.' 11. (4.) Then will their affections likewise be more lively, and no longer stupified. A hard heart now makes heaven and hell seem but trifles. We have showed them everlasting glory and misery, and they are as men asleep; our words are as stones cast against a wall, which fly back in our faces. We talk of terrible things, but it is to dead men; we search the wounds, but they never feel us: we speak to rocks rather than to men; the earth will as soon tremble as they. But when these dead souls are revived, what passionate sensibility! what working affections! what pangs of horror! what depth of sorrow will there then be! How violently will they fly in their own faces? How will they rage against their former madness! The lamentations of the most affectionate wife for the loss of her husband, or of the tenderest mother for the loss of her children, will be nothing to theirs for the loss of heaven. O the self-accusing and self-tormenting fury of those forlorn creatures! How will they even tear their own hearts, and be God's executioners upon themselves! As themselves were the only meritorious cause of their sufferings, so themselves will be the chief executioners. Even Satan, as he was not so great a cause of their sinning as themselves, he will not be so great an instrument of their torment. How happy would they think themselves then, if they were turned into rocks, or any thing that had neither passion nor sense! How happy, if they could then feel, as lightly as they were wont to hear! if they could sleep out the time of execution, as they did the time of the sermons that warned them of it! But their stupidity is gone; it will not be. 12. (5.) Their memories will, moreover, be as large and as strong as their understandings and affections. Could they but lose the use of their memory, their loss of heaven being forgot, would little trouble them. Though they would account annihilation a singular mercy, they cannot lay aside any part of their being. Understanding, conscience, affections, memory, must all live to torment them, which should have helped to their happiness. As by these they should have fed upon the love of God, and drawn forth perpetually the joys of his presence, so by these must they feed upon his wrath, and draw forth continually the pains of his absence. Now they have no leisure to consider, nor any room in their memories for the things of another life; but 13. It will exceedingly torment them to remember their lost opportunities. How many weeks, and months, and years, did I lose, which if I had improved, I might now have been happy. Wretch that I was! could I find no time to study the work, for which I had all my time? no time | tains, nor conquer kingdoms, nor fulfil the law to among all my labours, to labour for eternity? the smallest tittle, nor satisfy justice for all their Had I time to eat, and drink, and sleep, and none to save my soul? Had I time for mirth and vain discourse, and none for prayer? Could I take time to secure the world, and none to try my title to heaven? O precious time! I had once enough, and now I must have no more. I had once so much, I knew not what to do with it; and now it is gone, and cannot be recalled. O that I had but one of those years to live over again? How speedily would I repent! How earnestly would I pray! How diligently would I hear! How closely would I examine my state! How strictly would I live! But it is now too late, alas! too late!' 6 transgressions. The yoke was easy, and the burden light, which Christ would have laid upon them. It was but to repent, and cordially accept him for their Saviour; to renounce all other happiness, and take the Lord for their supreme good; to renounce the world and the flesh, and submit to his meek and gracious government; and to forsake the ways of their own devising, and walk in his holy delightful way. Ah,' thinks the poor tormented wretch, how justly do I suffer all this, who would not be at so small pains to avoid it! Where was my understanding, when I neglected that gracious offer; when I called the Lord a hard master, and thought his pleasant service a bondage, and the service of the devil and the flesh the only freedom? Was I not a thousand times worse than mad, when I censured the holy way of God as needless preciseness; when I thought the laws of Christ too strict, and all too much that I did for the life to come? What would all sufferings for Christ and well-doing have been, compared with these sufferings that I must undergo for ever? Would not the heaven, which I have lost, have recompensed all my losses? And should not all my sufferings have been there forgotten? What if Christ had in continual fears and sorrows, or to suffer death 14. It will add to their calamity to remember how oft they were persuaded to return. Fain would the minister have had me escape these torments. With what love and compassion did he beseech me! and yet I did but make a jest of it. How often did he convince me! and yet I stifled all these convictions. How did he open to me my very heart! and yet I was loathe to know the worst of myself. O how glad would he have been, if he could have seen me cordially turn to Christ! My godly friends admonished me: they told me what would become of my wilfulness and negligence at last; but I neither believed nor re-bid me to do some great matter; whether to live garded them. How long did God himself condescend to entreat me! How did the Spirit strive with my heart, as if he was loathe to take denial! How did Christ stand knocking, one Sabbath after another, and crying to me, Open, sinner, open thy heart to thy Saviour, and I will come in, and sup with thee, and thou with me, 'Why dost thou delay? How long shall thy vain thoughts lodge within thee? Wilt thou not be pardoned, and sanctified, and made happy? When shall it once be?'-O how the recollection of such divine pleadings will passionately transport the damned with self-indignation! Must I tire out the patience of Christ? Must I make the God of heaven follow me in vain, till I had wearied him with crying to me, Repent! return! O how justly is that patience now turned into fury, which falls upon me with irresistible violence! When the Lord cried to me, Wilt thou not be made clean? when shall it once be? my heart, or at least my practice, answered, Never. And now when I cry, How long shall it be till I am freed from this torment? how justly do I receive the same answer, Never, never! 15. It will also be most cutting to remember on what easy terms they might have escaped their misery. This work was not to remove moun 16. This also will be a most tormenting consideration, to remember what they sold their eternal welfare for. When they compare the value of the pleasures of sin, with the value of 'the recompense of reward,' how will the vast disproportion astonish them! To think of the low delights of the flesh, or the applauding breath of mortals, or the possessing heaps of gold, and then to think of everlasting glory. This is all I had for my soul, my God, my hopes of blessedness!' It cannot possibly be expressed how these thoughts will tear his very heart. Then will he exclaim against his folly—' O miserable wretch ! Did I set my soul to sale for so base a price? Did I part with my God for a little dirt and dross; and sell my Saviour, as Judas, for a little silver? I had but a dream of delight, for my hopes of heaven; and now I am awakened, it is all vanished. My morsels are now turned to gall, and my cups to wormwood. When they were past my taste, the pleasures perished. And is this all that I have had for the inestimable treasure? What a mad exchange did I make! What if I had gained all the world, and lost my soul? But, alas! how small a part of the world was it for which I gave up my part in glory! O that sinners would think of this, when they are swimming in the delights of the flesh, and studying how to be rich and honourable in the world! When they are desperately venturing upon known transgression, and sinning against the checks of conscience ! 17. It will add yet more to their torment, when they consider that they most wilfully procured their own destruction. Had they been forced to sin, it would much abate the rage of their consciences; or if they were punished for another man's transgressions; or any other had been the chief author of their ruin. But to think it was the choice of their own will, and that none in the world could have forced them to sin against their wills; this will be a cutting thought. 'Had I not enemies enough in the world, (thinks this miserable creature,) but I must be an enemy to myself? God would never give the devil, nor the world, so much power over me, as to force me to commit the least transgression. They could but entice; it was myself that yielded and did the evil. And must I lay hands upon my own soul, and imbrue my hands in my own blood? Never had I so great an enemy as myself. Never did God offer any good to my soul, but I resisted him. He hath heaped mercy upon me, and renewed one deliverance after another to draw my heart to him; yea, he hath greatly chastised me, and made me groan under the fruit of my disobedience; and though I promised largely in my affliction, yet never was I heartily willing to serve him.' Thus will it gnaw the hearts of these sinners, to remember that they were the cause of their own undoing, and that they wilfully and obstinately persisted in their rebellion, and were mere volunteers in the service of the devil. 18. The wound in their consciences will be yet deeper, when they shall not only remember it was their own doing, but that they were at so much cost and pains for their own damnation. What great undertakings did they engage in to effect their ruin; to resist the Spirit of God; to overcome the power of mercies, judgments, and even the word of God; to subdue the power of reason, and silence conscience. All this they undertook and performed. Though they walked in continual danger of the wrath of God, and knew he could lay them in the dust, and cast them into hell in a moment; yet would they run upon all this. O the labour it costs sinners to be damned! Sobriety, with health and ease, they might have had at a cheaper rate; yet they will rather have gluttony and drunkenness, with poverty, shame, and sickness. Contentment they might have, with ease and delight: yet they will rather have covetousness and ambition, though it costs them cares and fears, labour of body, and distraction of mind. Though their anger be self-torment, and revenge, and envy consume their spirits; though uncleanness destroy their bodies, estates, and good names; yet will they do and suffer all this, rather than suffer their souls to be saved. With what rage will they lament their folly, and say, ' Was damnation worth all my cost and pains? Might I not have been damned on free cost, but I must purchase it so dearly? I thought I could have been saved without so much ado, and could I not have been destroyed without so much ado? Must I so laboriously work out my own damnation, when God commanded me to work out my own salvation? If I had done as much for heaven, as I did for hell, I had surely had it. I cried out of the tedious ways of godliness, and the painful course of self-denial; and yet I could be at a great deal more pains for Satan and for death. Had I loved Christ as strongly as I did my pleasures, and profits, and honours, and thought on him as often, and sought him as painfully, O how happy had I now been! But justly do I suffer the flames of hell, for buying them so dear, rather than have heaven, when it was purchased to my hands!' 19. O that God would persuade thee, reader, to take up these thoughts now, for preventing the inconceivable calamity of taking them up in hell as thy own tormentor! Say not that they are only imaginary. Read what Dives thought, being in torments. As the joys of heaven are chiefly enjoyed by the rational soul in its rational actings, so must the pains of hell be suffered. As they will be men still, so will they feel and act as men. 6 Q |