SERMONS ON SEVERAL SUBJECTS. SERMON XXXI. THE TERRORS OF THE LORD What is a man profited, if he shall gain the THESE words ask a question, the most home to every man's concern of any that can possibly enter into his thoughts. What our Saviour meant to assert, though proposed to his hearers in the form of a question (which indeed was only a stronger and more affecting way of asserting it,) is, that a man's soul, by which term is here meant his state after death, is so infinitely more important to him, so beyond and above any thing he can get, or any thing he can lose, any thing he can enjoy, or any thing he can suffer on this side the grave, that nothing which the world offers can make up for the loss of it, or be a compensation when that is at stake. You say that this is very evident: I reply, that evident as it is, it is not thought of, it is not considered, it is not believed. The subject, therefore, is very proper to be set forth in those strong and plain terms which such a subject requires, for the purpose of obtaining for it some degree of that attention which each man's own deep interest in the event demands of him to give it. and be they understood how they may, ever so figuratively, it is plain that they convey, and were intended to convey, ideas of horrible torment. They are such as these: "Being cast into hell, where the worm dieth not, and where the fire is not quenched." It is "burned for the devil and his angels." It is "being ing the chaff with unquenchable fire." It is "going into fire everlasting, which is preparcast with all his members into hell, where the worm dieth not, and the fire is not quenched." These are heart-appalling expressions; and used them (who was no other than our Lord were undoubtedly intended by the person who Jesus Christ himself,) to describe terrible endurings; positive, actual pains, of the most horrible kinds. I have said that the punishment of hell is thus represented to us in figu rative speech. I now say, that from the nature of things it could hardly have been represented to us in any other. nature of pain, that it cannot be known with out being felt. It is impossible to give to any It is of the very one an exact conception of it, without his ac tually tasting it. Experience alone teaches its acuteness and intensity. For which reason, when it was necessary that the punishment of hell should be set forth in Scripture for our warning, and set forth to terrify us from our sins, it could only be done as it has been done, by comparing it with sufferings of which we can form a conception, and making use of terms drawn from these sufferings. When words less figurative, and more direct, but at the same time more general, are adopted, they more general. are not less strong, otherwise than as they are bulation and anguish, upon every soul of man that doeth evil." These are St. Paul's words. "Indignation and wrath, triIt is a short sentence, but enough to make tl. stoutest heart tremble; for though it unfold no particulars, it clearly designates posi where else can we receive any. Now as to the far as it respects the wicked, is expressly calltive torment. first point, which is, in other words, the pu-ed "a day of wrath." The Lord Jesus, as The day of judgment itself, so nishment of hell, I do admit that it is very dif- to them, shall be revealed in flaming fire. ficult to handle this dreadful subject properly; How terrible a fate it must be to find ourselves and one cause, amongst others, of the difficulty at that day the objects of God's wrath-the ob is, that it is not for one poor sinner to denounce jects upon whom his threats and judgments such appalling terrors, such tremendous con- against sin are now to be executed, the revesequences against another. Damnation word, which lies not in the mouth of man, who unerring truth to be displayed-may be co a lation of his righteous judgment and of his is a worm, towards any of his fellow-creatures ceived, in some sort, by considering what whatsoever; yet it is absolutely necessary that stores of inexhaustible misery are always in the threatenings of Almighty God be known his power. With our present constitutions, and published. Therefore we begin by observ- if we do but touch the smallest part of our ing, that the accounts which the Scriptures bodies, if a nerve in many places goes wrong, contain of the punishment of hell, are for the what torture do we endure! most part delivered in figurative or metaphori- who has felt, or rather, whilst he is feeling, cal terms; that present things of which we have no notion, what a condition that must be, which had to to say, in terms which re-the agony of some bodily torment, only reflect Let any man by a comparison with things of which we have notion. Therefore take notice what those figures and metaphors are. They are of the most dreadful kind which words can express: There are two momentous ideas, which are mcluded in the expression-the loss of a man's soul; and these are, the positive pain and sufferings which he will incur after his death, and the happiness and reward which he will forfeit. Upon both of these points we must go for information to the Scriptures. No suffer this continually, which night and day himself into this situation; wnat pleasure, | ently, they would have been admitted to it. what gain would be an inducement? Let This is, strictly speaking, losing a man's soul; him reflect also, how bitter, how grinding an it is losing that happiness which his soul might aggravation of his sufferings, as well as of his guilt, it must be, that he has wilfully, and forewarned, brought all this upon himself.May it not be necessary that God should manifest his truth by executing his threats ? may it not be necessary that he should at least testify his justice by placing a wide difference between the good and the bad? between virtue, which he loves, and vice, which he abhors? which difference must consist in the different state of happiness and of misery in which the good and bad are finally placed. And may we not be made deserved sacrifices to this dispensation? "In have attained, and for which it was made. And here comes the bitter addition of their calamity, that, being lost, it cannot be recovered. The heaven we hear of in Scripture, and the hell we hear of in Scripture, are a heaven and hell depending upon our behaviour in this life. So they are all along spoken of. dignation, wrath, tribulation, and anguish, upon every soul of man that doeth evil :" meaning evidently the evil done by him in this life; no other evil was in the apostle's thoughts. Or again, more expressly, 66 we must all appear before the judgment seat of Christ, that every one may receive the things done in the body, Now if any one feel his heart struck with according to that he hath done, whether it be the terrors of the Lord, with the consideration good or bad."- "The things done in the boof this dreadful subject, and with the declara- dy," are the things taken into the account. tions of Scripture relating thereto, which will Now, by the side of this immense conseall have their accomplishment; let him be en-quence of saving or of losing our immortal treated, let him be admonished to hold the souls, place any difference that the things of idea, tremendous as it is, fully in his view, till this life can make to us; place riches and poit has wrought its effect, that is, till it has pre-verty, grandeur and humility, success or misvailed with him to part with his sins; and fortune; place, more especially, the difference then we assure him, that to alarm, fright, and horror, will succeed peace, and hope, and comfort, and joy in the Holy Ghost. There is another way of treating the matter, and that is, to shake off the idea if we can; to drown it in intemperance; to overpower it with worldly business; to fly from it in all directions, but mostly in that which carries us to hurrying tumultuous diversions, to criminal iudulgences, or into gross sensuality. Now of this course of proceeding it is certain, that if it lay the mind in any degree at ease in this life, it is at the expense of the inevitable destruction of our souls in the next; which is enough to say against it; but in truth it answers even its present purpose very imperfectly. It is a way of getting rid of the matter, with which even we ourselves are not satisfied. We are sensible that it is a false, treacherous, hollow way of acting towards our own souls. We val cut out of eternal duration, both before have no trust in what we are doing. It leaves no peace, no hope, no comfort, no joy. between possessing and sacrificing an unlaw. ful gratification; between compassing and renouncing an unjust purpose; making or giving up an unfair gain; in a word, between the pleasures and temptations of vice, and the selfdenials of virtue; and what do they amount to? The objects themselves are nothing when put in competition with heaven and hell.Were it true, which it is not, that real, solid, inward happiness was proportioned either to outward circumstances, or the indulgences of our appetites and passions; that the good things, as they are called, and pleasures of life, were as satisfactory to the possessor, as they are, for the most part, deceitful and disappointing, still their duration is nothing. The oldest men, when they cast back their eyes on their past life, see it in a very narrow compass. It appears no more than a small inter and after it; when compared with that duration as nothing. But we must add to this But to return to the direct subject of our two other questions. Can life he counted updiscourse. The Scriptures uniformly repre- on to last to what is called old age? No man, sent the wicked as not only suffering positive who observes the deaths that take place in his misery, but also as having lost, by their wick-neighbourhood, or amongst his acquaintance, edness, the happinesss of heaven, and as be- will so compute. Or, secondly, do the pleaing sensible of their loss. They are repeated-sures of sin last as long as our lives? We may ly described as cast out, or as shut out, into out-answer, never; with the single dreadful exer darkness; whilst the good are entering in- ception of the sinner being cut off in his prime. to the joy of their Lord. This imports a know- Whoever looks for permanent happiness from ledge of their own exclusion. In the para- the pleasures of sin will find himself miserably ble of the rich man and Lazarus, the rich man mistaken. They are short, even compared being in torments, is made to see Lazarus at with our short lives; subject to casualties and rest. This teaches us, that the wicked will be disasters without number; transitory, not onso far informed of the state of the good, as to ly as the things of this world are transitory, perceive and bewail, with unutterable anguish but in a much greater degree. It will be said, and regret, their own sad fate in being refus- however, that though this observation may be ed and rejected, when, had they acted differ- true of the pleasures of sin, yet an advantage ourselves into this state for some transient pleasure which is gone, lost and perished for ever? Oh that we had thought of these things before as we think of them now! that we had not been infidels as touching our Lord's declaration! that we had believed in him; and that believing that he had a perfect knowledge of the future fate of mankind, and of the truth of what he taught, we had listened in time te his admonition! gained by sin, that is, by unrighteous, uncon- | every year. This is the sum of the account. scious means, may, nevertheless, remain an Or, which is another case no less apposite to advantage as long as we live. This may some- our present argument, is it some sensual pleatimes be the case; and such advantage may sure that tempts us, some wicked enjoyment be so long enjoyed, if that can be enjoyed that has taken such hold of our passions, that which has a fearful expectation and looking-we are ready to rush upon it whatever be the for of judgment annexed to it. But what is consequence? If we gain our object; if we the term of that enjoyment compared with possess our wishes, we are happy: but what, the sequel? It is a moment, the twinkling of if we lose our own souls? what, if we find an eye, compared with a day; an hour com- ourselves condemned men for hardily venturpared with a year; a single day with a long ing upon crimes, which will, and which we life. It is less than these; for all these com- were forewarned that they would, render us parisons are short of the truth. Well there- the objects of God's final indignation and disfore doth our Saviour ask, "What doth a pleasure? Will any gratifications which sin man profit if he gain the whole world and lose affords be a recompense or a consolation? Are his own soul ?" That world, when gained, he they so even for the diseases, shame, and ruin, could not keep; nor, if he could, would it which they often bring upon men in this make him happy. world? Ask those who are so ruined or so But our Saviour delivered his powerful ad-diseased. How much less then for the gnawmonition, not so much for his disciples to rea-ings of that worm which dieth not; the burnson upon, as to carry into practice; that is, ings of that fire which will not be quenched? that his words might strike into their souls In hopeless torment, will it assuage our sufupon these occasions (which are but too many,) ferings, or mitigate the bitterness of our selfwhen the business, the bustle, or the allure- accusation, to know that we have brought ments of the world are in danger of shutting out futurity from their thoughts.-These are the times for calling to mind our Saviour's question. Whenever, therefore, we are driving on in the career of worldly prosperity; meeting with success after success; fortunate, rich, and flourishing; when every thing appears to thrive and smile around us; but conscience, in the meantime, little heeded and attended to; the justice, the integrity, the upightness of our ways, and of our dealings, Universally the true occasion for rememberseldom weighed and scrutinized by us; reli- ing and applying the passage of Scripture be gion very much, or entirely, perhaps, out of fore us is, when we are deliberating concernthe question with us; soothed and buoyed up ing the conduct we are to pursue in the conwith that self-applause which success natural- tests which arise between temptation and duly begets;-in this no very uncommon state of ty, between the flesh and the world, or besoul, it will be well if we hear our Saviour's tween both united and our own souls. Be the voice asking us, what does all this prosperity temptation what it will, either in kind or signify? if it do not lead to heaven, what is it strength, this is the thought to be for ever set worth? When the scene is shifted, if nothing against it, That if we give way, we give way but death and darkness remain behind; much in exchange for our own souls; that the permore, if God Almighty be all this while offen-dition of the soul is set forth in Scripture in ded by our forgetfulness both of his mercies terms most tremendous, but not more treand his laws, our neglect of his service, our mendous than true; that the sinner, the man indevotion, our thoughtlessness, our disobedi- involved in unrepented, unforsaken sins, can ence, our love of the world to the exclusion of never know how soon he may be reduced to all consideration of Him; if we be assured, this state. and if, in reality, it be the case, that his displeasure shall infallibly overtake us at our death; what in truth, under all this appearance of advantage, are we getting or gaining? The world may amuse us with names and terms of felicitation, with their praises or their envy, but wherein are we the better in the amount and result of substantial happiness? We have got our aim, and what is the end of it? Death is preparing to level us with the poorest of mankind; and after that, a fearful lookingfor and expectation of judgment; no wellfounded hopes of happiness beyond the grave; and we drawing sensibly nearer to that grave SERMON XXXII. PRESERVATION AND RECOVERY FROM SIN. For the grace of God, that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.-Titus ii. 11, 12. THERE are certain particular texts of Scripture which are of inestimable use; for that in a few, short, clear words, they shew us the adding the further consideration, that, so long sum of our duty. Such texts ought to be deep-as men preserve their innocence, the conscily infixed and imprinted upon our memories; to be written, indeed, upon our hearts. The text which I have read to you, is entitled to this distinction. No single sentence that ever was written down for the direction of mankind, comprises more important truth in less room. The text gives us a rule of life and conduct; and tells us, that to lay down for mankind this rule, and enforce it by the promise of salvation, was a great object of the Gospel being published in the world. The Gospel might include other objects, and answer other purposes; but as far as related to the regulation of life and conduct, this was its object and its purpose. The rule, you hear, is, that, "denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." We must begin "by denying ungodliness and worldly lusts:" which means, that we must resist or break off all sins of licentiousness, debauchery, and intemperance; for these are what are specifically meant by worldly lusts. And these must be denied; that is, they must either be withstood in the first instance, or the evil courses into which they have drawn us must be broken off. ousness of doing what is right is both the When a rule of morals is plain and positive, it is seldom that there is any advantage in enlarging upon the rule itself. We only weaken at by dilating it. I shall employ, therefore, my present discourse in offering such heads of advice as may be likely, by God's blessing, to assist us in rendering obedience to the rule laid down for us; an obedience upon which salva-consciousness of being immersed in a course of tion depends First, then, I observe concerning licentious practices, that it is most practicable to be entirely innocent; that it is a more easy thing to withstand them altogether, than it is to set bounds to their indulgence. This is a point not sufficiently understood; though true, it is not believed. Men know not what they are doing when they enter upon vicious courses: what a struggle, what a contest, what misery, what torment, they are preparing for themselves. I trust that there is hardly a man or woman living who enters into a course of sin with the design of remaining in it to the end; who can brave the punishment of hell; who intends to die in that state of sure perdition, to which a course of unrepented sin must bring him or her. No; that is not the plan even of the worst, much less of the generality of mankind. Their plan is to allow themselves to a certain length, and there stop; for a certain time, and then reform; in such and such opportunities and temptations, but in no more. Now, to such persons and to such plans, I say this, that it would not have cost them one-tenth of the mortification, pain, and self-denial, to have kept themselves at a distance from sin, that it must and will cost them to break it off; sin, and the still remaining prevalence of religious principles. Yet either this must be the state of a sinner till he recover again his virtuous courses, or it must be a state infinitely worse; that is, it must be a state of entire surrender of himself to a life of sin, which will be followed by a death of despair; by ruin final and eternal; by the wrath of God; by the pains of hell. But, secondly, In what manner, and by what methods are sins to be broken off? for although the maxim which we have delivered be perfectly and certainly true, namely, that it is ease and happiness to preserve innocence entirely, compared with what it is to recover our innocence, or even to set bounds to guilt, yet it is a truth which all cannot receive. I do not mean that all will not acknowledge it, for I believe that those will be most ready to give their assent to it, who feel themselves bound and entangled by the chain of their sin. Bu it is not applicable to every man's case; because many having already fallen into vicious courses, have no longer to consider how much better, how much happier it would have been for them, to have adhered closely to the laws of virtue and religion at first, but how to extricate themselves from the bad condition in which they are placed at present. Now to ex-judge by observation; of ourselves by con pect to break off sin in any manner, without sciousness. What happens then to gradual pain and difficulty, is a vain expectation. It reformation? Perpetual relapses, perpetually is to expect a moral impossibility. Such ex- defeated and weakened resolutions. The prin pectations ought not to be held out, because ciple of resistance is weakened by every rethey are sure to deceive; and because they who lapse. Did the mortification of a defeat incite act under such encouragement, finding them- and quicken men to stronger efforts, it would selves deceived, will never persist in their en-be well. But it has a contrary effect; it rendeavours to any purpose of actual reformation. ders every succeeding exertion more feeble. All mankind feel a reluctance to part with The checked iudulgences, which in the protheir sins. It must be so. It arises from the gress of our fancied amendment we allow ourvery nature of temptation, by which they are selves, are more than sufficient to feed desire, drawn into sin. Feeling then this strong re- to keep up the force and strength of temptaluctance, it is very natural for men to do what tion; nay, perhaps the temptation acquires great numbers do, namely, propose to them- more force from the partial curb which we imselves to part with their sins by degrees; think- pose upon it. Then, while the temptation reing that they can more easily do it in this way mains with unabated, or perhaps augmented than in any other It presents to their view a strength, our resolution is suffering continual kind of compromise; a temporary hope of enjoy- relaxation; our endeavours become unsatis ing, for the present at least, the criminal pleasures factory even to ourselves. This miserable to which they have addicted themselves, or the struggle cannot be maintained long. Although criminal advantages they are making, together nothing but persevering in it could save us, with the expectation of a final reform. I believe, we do not persevere. Finding not ease, but as I have aleady said, that this is a course into difficulty increased, and increasing difficulty, which great numbers fall; and therefore it be- men give up the cause; that is, they try to comes a question of very great importance whe- settle themselves into some mode of thinking ther it be a safe and successful course or not. which may quiet their consciences and their What I am speaking of is the trying to break fears. They fall back to their sins: and when off our sins by degrees. Now, in the first place, they find their consciences easier, they think it is contrary to principle. A man is suppos- their guilt less; whereas it is only their coned to feel the guilt and danger of the practices science that is become more insensible; their which he follows. He must be supposed to reasoning more treacherous and deceitful! The perceive this, because he is supposed to resolve danger is what it was, or greater; the guilt to quit them. His resolution is founded up- is so too. Would to God we could say, tha on, springs from this perception. Wherefore, gradual reforms were frequently successful I say, that it is in contradiction to principle, They are what men often attempt; they are, to allow ourselves even once more in sin, af- alas! what men usually fail in. ter we have truly become sensible of the guilt, It is painful to seem to discourage endea the danger, and the consequences of it. It is vours of any kind after amendment; but it is from that time known and wilful sin. own necessary to advertise men of their danger I do not see how the plan of gradually dimi- If one method of going about an important nishing a sinful habit can be consistent with, work be imposing in expectation, and yet in or can proceed from sincere religious prin- truth likely to end in ruin; can any thing be ciples; for, as to what remains of the habit, more necessary than to set forth this danget it implies an express allowance of ourselves in and this consequence plainly? This is precise sin, which is utterly inconsistent with since-ly the case with gradual reforms. They de rity. Whoever continues in the practice of not very much alarm our passions; they soothe any one known sin, in defiance of God's com- our consciences. They do not alarm our pasmands, cannot, so continuing, hope to find sions, because the absolute rupture is not to mercy: but with respect to so much of the ha- come yet. We are not yet entirely and totalbit as is yet allowed by him to remain, he is ly to bid adieu to our pleasures and indulgenso continuing, and his continuance is part of ces, never to enjoy or return to them any his plan. These attempts, therefore, at gra- more. We only have in view to wean and dual reformation, do not proceed from a true withdraw ourselves from them by degrees; vital religious principle; which principle, suc- and this is not so harsh and formidable a recoured by God's grace, is the only thing that solution as the other. Yet it soothes our concan stand against sin, strengthened by habit. sciences. It presents the semblance and apSo I should reason, upon the case, looking at pearance of repenting and reforming. It con it in its own nature. The next question is, fesses our sense of sin and danger. It takes How is it in fact? Is it in fact better, is it in up the purpose, it would fain encourage us experience more successful, than from its na- with the hope, of delivering ourselves from ture we should expect it to be? Now I am this condition. But what is the result? Feed. much afraid, that all the proof which can be ing in the mean time and fomenting those drawn either from observation or conscious-passions which are to be controlled and resistness is against it. Of other men we must ed; adding, by every instance of giving way |