LXXVIII. SERM any man could do, would be to enjoy as much of the prefent contentments and satisfactions of this world, as he could fairly come at. For if there be no "resurrection to another life;" the apostle allows the reasoning of the epicure to be very good," let 66 us eat and drink, for to-morrow we die." But on the other hand, if it be true that we are defigned for immortality, and that another state remains for us after this life, wherein we shall be unspeakably happy, or intolerably and eternally miferable, according as we have behaved ourfelves in this world; it is then evidently reasonable, that men fhould take the greatest care of the longest duration, and be content to bear, and difpenfe with fome prefent trouble and inconvenience, for a felicity that will have no end; and be willing to labour and take pains, and deny our prefent eafe and comfort for a little while, that we may be happy for ever. This is reckoned prudence in the account of this world, for a man to part with a present poffeffion and enjoyment, for a much greater advantage in reverfion: but furely the dif proportion between time and eternity is fo vaft, that did men but firmly believe that they fhall live for ever, nothing in this world could reasonably be thought too good to part withal, or too grievous to fuffer, for the obtaining of a bleffed immortality. In the virtue of this belief and perfuafion, the primitive Chriftians were fortified, against all that the malice and cruelty of the world could do against them, and they thought they made a very wife bargain, if "through many tribulations they might" at laft "enter into the kingdom of GOD;" becaufe they believed, that the joys of heaven would abundantly recompenfe all their forrows and fufferings upon earth. And fo confident were they of this, that 66 you 66 So LXXVIII. that they looked upon it as a fpecial favour and re- SER M. up us alfo by JESUS. For which caufe we faint "not; but though our outward man perish, yet "the inward man is renewed day by day." The fufferings of their bodies did but help to raise and 3. fortify their spirits: nay, fo far were they from fainting under those afflictions, that they rejoiced and gloried in them. So the fame apoftle tells us, Rom. v. 2, 3. that in the midst of their fufferings, "they' "rejoiced in hope of the glory of GoD; and that they gloried in tribulations" as being the way to be made partakers of that glory: and Heb. x. 34. that "they took joyfully the fpoiling of their goods; "knowing in themselves, that they had in heaven a "better and an enduring fubftance." And for this reason, St. James, chap. i. 2. exhorts Chriftians "to account it all joy, when they fall into divers temptations;" (that is, various kinds of fufferVOL. V. 66 Z ings) SERM. ings) because of the manifold advantages which from thence would redound to them. LXXVIII. Now what was it that infpired them to all this courage and chearfulness, but the belief of a mighty reward, far beyond the proportion of all their fufferings, and a firm perfuafion that they should be vast gainers by them at the laft? This confideration St. Paul urgeth with great force, 2 Cor. iv. 17, 18. Our light affliction, which is but for a moment, "worketh for us a far more exceeding and eternal weight of glory: whilst we look not at the things "which are feen; but at the things which are not "feen: for the things which are feen, are tem"poral; but the things which are not seen, are eternal." If we would compare things juftly, and attentively regard and consider the invisible glories of another world, as well as the things which are seen, we should easily perceive, that he who suffers for GoD and religion, does not renounce happinefs; but puts it out to interest, upon terms of the greateft advantage. I fhall now fpeak briefly to the Second part of this remarkable faying in the text; "if we deny him, he alfo will deny us:" to which is fubjoined in the words following, "if we believe “not; idmiseμs, if we deal unfaithfully with him; yet he abideth faithful, he cannot deny himself; that is, he will be conftant to his word, and make good that folemn threatning which he hath denounced against thofe, who for fear of fuffering fhall deny him and his truth before men, Matt. x. 33. "Whofoever (faith our LORD there) fhall deny me "before men, him will I alfo deny before my Father "which is in heaven." Mark viii. 38. Whofoever therefore fhall be afhamed of me, and of 66 86 to LXXVIII. my words, in this adulterous and finful generation, S ERM. "of him alfo fhall the Son of man be afhamed, when "he cometh in the glory of his Father, with the holy angels." This is a terrible threatning, "be difowned by CHRIST at the day of judgment, in the prefence of GoD and his holy angels," and this threatning will certainly be made good; and though we may renounce him, "and break our faith "with him; yet he remains faithful," who hath threatned, and cannot deny himself." This is matter of great terror, and seriously to be thought upon by those who are tempted to deny CHRIST and his truth, either by the hope of worldly advantage, or the fear of temporal fufferings. What worldly advantage can we propose to ourselves, by quitting our religion, which can be thought an equal price, for the lofs of our immortal fouls, and of the happiness of all eternity? Suppofe the whole world were offered us in confideration; yet "what is a "man profited; if he fhould gain the whole world, "and lofe his own foul? or what fhall a man give "in exchange for his foul?" As our SAVIOUR reafons, Matt. xvi. 26. And on the other hand, if the fear of temporal fufferings be fuch a terror to men, as to shake their conftancy in religion, and to tempt them to renounce it; the fear of eternal torments ought to be much more powerful, to keep them ftedfaft to their religion, and to deter them from the denial of it. If fear will move us; then in all reason, that which is most terrible ought to prevail most with us, and the greatest danger should be moft dreaded by us, according to our SAVIOUR's most friendly and reasonable advice, Luke xii. 4, 5. "I fay unto you, my friends, "be not afraid of them that kill the body, and after SERM." that have no more that they can do. But I will Fear him, who after he hath killed, hath power to caft into "hell; yea, I fay unto you, fear him." If there can be no doubt, which of them is moft to be dreaded; there can be no doubt what we are to do, in cafe of fuch a temptation. I fhall now draw fome inferences from this difcourfe by way of application. First, If" this be a faithful saying, that if we be "dead with CHRIST, we shall also live with him ; "if we fuffer, we shall also reign with him; but if "we deny him, he will alfo deny us;" the belief of it ought to have a mighty influence upon us, to make us ftedfast and immoveable in the profeffion and practice of our holy religion. This inference the apostle makes from the doctrine of a bleffed refurrection, 1 Cor. xv. 58. "therefore, my beloved brethren, be ye stedfast, unmoveable, always abound 66 ing in the work of the LORD; forafmuch as ye "know, that your labour is not in vain in the "LORD." If any thing will fix men in the profeffion of their religion, and make them ferious in the practice of it; the belief of a glorious refurrection, and of the reward which GoD will then give to his faithful servants, muft needs have a very powerful influence upon them to this purpose. Upon the fame ground the apostle to the Hebrews exhorts them "to hold faft the profeffion of their faith, without "wavering; because he is faithful that hath pro"mifed." If we be conftant in the profeffion and practice of our holy religion; GOD will be faithful to the promise which he hath made of eternal life, "to "those who by patient continuance in well-doing, feek for glory and honour and immortality.” |