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invincible patience, and astonishing joy, endured the most cruel persecutions, though yet the human nature in them was as tender, and sensible of pains as in others? But the natural aversion and repugnance to suffering was over-ruled by the reward attending it. They gave a most convincing sensible testimony how much more valuable heaven is, than this present world, willingly exposing themselves to all evil here, "rejoicing in hope" of a glorious issue.

În short; the reward of obedience is a triumphal crown; and where there is no victory, there can be no triumph; and where no combat, no victory; and where no enemy, no combat. Therefore we are commanded to fight against our internal enemies, our corrupt affections, to kill the lusts of the flesh, and to encounter and overcome, by humility and meek submission, the cruelty of malicious enemies without us, in order to obtain the crown of life. And a believer that has heaven in taste and expectation, will easily renounce the most pleasant, and willingly endure the sharpest temptations, for the blessed reward of his obedience.

Lastly, Fervent and constant prayer, is requisite for the grace of God, that we may fix our aims aright upon eternal happiness, and use those sure means that with divine advantage are proposed in the scriptures, that can make us wise to salvation. Such is the depravation of man since his fall, the mind is diverted by vain thoughts, and the heart prepossessed with sensual desires, that till the spirit of his mind be renewed, and his original affeetions to the Supreme Good be revived and restored by divine grace, he is regardless of it, and only applies himself to what is pleasing to sense. There may be some transient glances, and volatile wishes of heaven in carnal men, but they are miserably weak, and ineffectual. Therefore a most necessary duty incumbent upon us, is by humble and fervent prayer to address ourselves to God for his spirit, to enlighten our minds, that we may believe the reality and greatness of the eternal reward; and to reform our wills, that we may feel its attractive force. Both these acts of the spirit are requisite, that the love of God, as our chief felicity, may be the regent principle of our hearts and lives.

1. For this end the Holy Spirit convinces men thoroughly of the reality and greatness of an invisible and future happiness. In the light of the gospel, how many of eminent intellectual faculties are stupid as to their great interest, and spend themselves about trifles, and are equally tractable to eternal ruin, as the ox to the slaughter? He that is destitute of the illuminating grace of the spirit, "is blind, and cannot see far off." Now by the analogy between the corporeal and intellectual faculties, we may understand in some measure, how the mind is illuminated by the Spirit of God. For as to the act of seeing, two things are requi

site; 1. External light in the air, without which the colors, figures and beauties of objects are not visible to the sharpest eye, but lie obscured under impenetrable darkness. 2. Internal light in the eye, in which the visive power consists: if this be extinguished, the clearest light of heaven is of no use for the discovery of things. Thus the understanding is enabled to see spiritual things. 1. by the revelation of the object: in this respect "life and immortality are brought to light by the gospel." Till that bright discovery was made of eternal blessedness, it was above the desires and hope of sinful man. Cœlum, homo, nec optare poterat ex ignorantia, nec sperare ex propria miseria conscientia. 2. By the inward enlightening," from the spirit of wisdom," that removes the ignorance, prejudice, and inadvertency of the mind, which as scales darkened its sight, and disposes it to perceive the verity and excellency of spiritual and future things, though not with comprehensive evidence, yet with that assurance, that no doubtfulness or suspense remains concerning them. It is observable that faith is expressed in scripture, by prudence, wisdom, and knowledge, whereby a man knows the grounds and motives of his judgment and actions. And sin is called folly. For as when the understanding faculty, either from the indisposedness of the organs as in idiots, or from the disorder of fancy, by inflammation of the humors, as in distracted persons, cannot weigh and compare, and therefore makes a perverse judgment of things: so the carnal mind, by not due measuring and pondering, judges falsely of spiritual things. If something no bigger than the hand were put before the eye, it would intercept the sight of the heavens; and he that not considering the properties of things near and distant, should conclude that piece to be bigger than the heavens, were justly reputed a fool. And the folly of carnal men is more gross, who prefer things present to sense, before what is future, and of everlasting consequence to the soul. But there are some actions, which if done by a natural, would be counted folly; yet being done by those who in the reputation of the world are wise, are esteemed prudent, but they are the most deplorable folly. Now as the restoring the Læsum principium, the broken mind to its sound state, whereby it is able to consider, discern and conclude of things according to their nature, such is the action of God's Spirit upon the corrupt mind, clarifying and enlightening it, so that it receives full conviction by the clearest marks of divine authority shining in the gospel, of the truth of all the great and precious promises therein contained, and causing it, by a steady application of the thoughts, to see the vast difference between what is temporal and eternal; how despicably light all the vanities of this world are found, when put in the balance against the infinite inestimable happiness of the next. In short, the renewed mind knows spiritual things according to their nature and qualities, believes, esteems, and determines that they

are of eternal moment, and absolutely necessary for the happiness of man. And as when the natural faculty of seeing is perished, it is irreparable by human skill, and without a miracle can never be restored so the intellectual faculty, when darkened by sinful lusts, without the renewing power of the Spirit, "can never know spiritual things as they ought to be known." Therefore as the blind men in the gospel who despaired of help from the physicians, hearing of the miraculous power of Christ, importunately begged his healing mercy; so let us pray to the light and Saviour of the world, but in a more noble and higher sense, "Lord, that we may receive our sight." Let us with the most zealous affections call upon "the God of our Lord Jesus Christ, the Father of glory, that he would give unto us the spirit of wisdom and revelation in the knowledge of him, the eyes of our understanding being enlightened, that we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints."

2. The efficacious influence of the Holy Spirit is requisite to change the will, that with a free and full consent it may desire and prosecute the spiritual eternal good. Without this, the conviction of the mind is not powerful enough to convert the soul from the love of the world, to choose heaven. There may be an enlightened conscience without a renewed heart. Though the judgment assents that God is the Supreme Good, yet till the heart be circumcised, the sensuality of the affections taken away, divine love that directs the life to God as our blessed end, can never possess it. Suppose that men had a sensible and strong assurance of the eternal state hereafter, if all those who live godly in a visible manner ascended with Elias to heaven, and if all who continued in their sins visibly descended into hell, as Corah and his company were swallowed up alive by the earth before the Israelites; if men could hear the joyful exultations of the saints above, their high praises of God, and hear the desperate cries and deep complaints of the damned: if one, according to the desire of the rich man, were sent from hell, and with his fiery tongue should relate what he had seen and suffered, and exhibit a sensible demonstration in himself of those torments; yet this alone were not sufficient to draw off their hearts from the deceitful happiness of this world, and fasten them on the perfect and eternal happiness in the next. Indeed they could not indulge their lusts so securely, but they would be "strangers to the life of God," such an inveterate alienation of the heart is in man from real holiness. Till the sanctifying spirit by a directive persuasive light, that represents the truth and goodness of spiritual things, transforms the soul, and makes it spiritual in its valuations and affections, it is inwardly averse from grace and glory. "The Lord direct our hearts into the love of God, and into the patient waiting for Christ, when he shall come to be glorified in his saints, and admired in all them that believe."

OF

HELL.

MARK IX. 48.

Where the worm dieth not, and the fire is not quenched.

CHAPTER I.

The opening of the text. The punishment of unreformed sinners shall be extreme and eternal. The torments in hell exceed the heaviest judgments inflicted here. They are represented in scripture, so as to instruct and terrify sinners. The soul shall be the chief mourner in hell. The apprehension shall be enlarged to all afflicting objects. The thoughts shall be fixed upon what is tormenting. All the tormenting passions will be let loose upon the guilty soul. Shame, sorrow, rage, despair, at once seize on the damned.

The words are the repetition of a powerful motive, by our blessed Saviour, to deter men from indulging temptations to sin, how grateful or useful soever to them: "If thy hand offend thee, cut it off; if thy foot offend thee, cut it off; if thy eye offend thee, pluck it out." All the occasions whereby sin insinuates itself, and inflames our inclinations, whether it bribes us with profit, or allures by pleasure, must be immediately cut off, and forever separated from us. This counsel seems very severe to the natural man, who freely converses with temptations to do violence to himself, and tear his beloved lusts from his bosom, the carnal nature will not consent to. Our Saviour therefore urges such arguments as may move the understanding and affections, may strike sense and conscience: "For it is better to enter into life maimed, than having two hands to go into hell, where the fire never shall be quenched." Hope and fear are the most active passions: the hope of heaven is motive enough to induce a true believer to despise and reject all the advantages and pleasures of sin that are but for a season and the fear of an everlasting hell, is strong enough to control the vicious appe

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tites. Reason determines that when a gangrene that is deadly and spreading, has seized upon a member, presently to cut off an affected arm or leg, to save the rest: how much more reasonable and necessary is it to part with the most charming and favorite sin, to preserve the soul from eternal death? It is observable, our, Saviour inculcates three times, that men may take notice of it with terror, where the worm never dies, and the fire is never quenched:" a worm gnawing upon the bowels, that are of the most tender and quick sense, fire that causes the most vehement pain, are fearful representations to typify the torments of the damned and that the worm is undying, and the fire unquenchable, infinitely aggravates their punishment.

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The proposition is this: that the punishment of those who will retain their pleasant or profitable sins, shall be extreme and eternal.

In the handling of this point, I will, 1. Discourse of the extremity of the punishment. 2. Of the eternity of it.

I. Of the extremity of it.

Before the particular description of the pains of the damned, I shall observe in general, that the full representation of hell is beyond all human expression; nay, our most fearful thoughts cannot equal the horror of it. Who knows the power of thine anger? Psal. 90. 11. What are the prepared plagues, by infinite justice, and Almighty wrath, for obstinate sinners? It is impossible for the most guilty and trembling conscience to enlarge its sad apprehensions according to the degrees of that misery. "The Lord will shew forth his wrath, and make his power known in the vessels fitted for destruction." None can tell what God can do, and what man shall suffer, when made capable to endure such torments forever, as now would presently consume him. As the glory of heaven cannot be fully understood till enjoyed, so the torments of hell cannot be comprehended till felt. But we may have some discovery of those unknown terrors, by the following considerations.

The most heavy judgments of God upon sinners here, are light and tolerable, in comparison of the punishment of sinners in the next state. For,

(1.) Temporal evils, of all kinds and degrees, (as pestilence, famine, war,) are designed for the bringing of men to a sight and sense of their sins, and are common to good and bad here. And if his anger be so terrible when he chastises as a compassionate father, what is his fury when he punishes as a severe judge? If the correcting remedies, ordered by his wisdom and love for the conversion of sinners, be so sharp, what is the deadly revenge of his irreconcilable hatred ?

*Ut corpus redimas, ferrum patieris et ignes; ut valeas animo, quicquam tolerare negabis? At pretium pars hæc corpore majus habet. Ovid.

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