VeK. 19.] SERBIONS UPON 2 COKIKTHIANS V. 277
Use 1. Is to pre>is us to enter into God's peace by looking after the pardon of sins. I shall only urge three things- — (1.) The necessity; (2.) The readiness of God to bestow this benefit; (3.) The excellency of the privilege.
1. The necessity of obtaining this benefit. There are three notions, which press it upon sleepy sinners — law, judge, conscience : there is the law broken, the judge to whom we are responsible, conscience which raiseth fears in us because of the breach.
[1.] Kemember there is a righteous law broken, and the sentence of it standeth unrepealed against you, till, in a broken-hearted manner, you sue out your pardon in the name of your mediator ; condemned, though not executed, John iii. 18 ; and condemned to what ? Eom. ii. 9, ' Tribulation and anguish, and wrath upon every soul of man that doth evil ; ' and this will be executed, James ii. 13. The law is in force against those that refuse the gospel ; therefore you must change copy, get this sentence reversed, or you are undone for ever. You have but a little time wherein to make your peace ; there is but the slender thread of a frail life between you and execution ; it is peace upon earth, Luke ii. 14. You are but reprieved during pleasure ; that is the true notion of the present life : better never born, if you do not get off this curse. 0 christians, do you know what it is to have God an enemy ? to be liable to his righteous wrath, to bear the burden of your own sins, to be answei'able for his violated law ?
[2.] The second awakening notion is that of a judge. I observe in scripture it is usually mentioned to quicken us to seek after repentance, and the pardon of sins. It is said. Acts x. 42, 43, ' He hath commanded us to testify and preach to the people, that he it is who w\as ordained of God to be the judge of the quick and the dead ; to him gave all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins ; ' and. Acts xvii. 30, ' He commandeth all men to repent, because he hath appointed a day wherein he will judge the world in righteousness by that man whom he hath ordained; ' and Acts iii. 19-21. ' Repent therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord ; and he shall send Jesus Christ, which before was preached unto you, whom the heavens must receive until the times of restitution of all things.' Why doth the scripture suggest this medi- tation ? Partly, because our pardon is not complete till that day ; now we have it under his hand in the word, under his seal by the Spirit, then from his mouth. And partly, because of the strictness of that day, now to consider that our case must be reviewed, that by our works and words we must be justified or condemned, Mat. xii. 36, 37. Surely we should make our peace, and be more watchful and serious for the future. And partly, considering who is judge, it is a strong motive to press us to receive his person, embrace his doctrine, and to put ourselves under the conduct of his Spirit ; and depending upon the merit of his sacrifice, to use the appointed means in order to our full recovery and return to God.
[3.] The third working consideration is conscience, which anticipateth the judgment, and taketh God's part within us, rebuking us for sin — a secret spy that is in our bosoms, which handleth us as we handle it.
278 SERMOKS UPON 2 COltlNTHIANS V. [SeK. XXXVI.
Eom. ii. 14, 15. Before the action, conscience showeth us what is to be done ; in the act, it correcteth ; after, alloweth or disalloweth. As a man acts, so he is a party ; as he censureth the action, so a judge. After the act, the force of conscience is most usually seen, more than before the fact, or in the fact ; because, before, or in the action, the judgment of reason is not so clear and strong, the affections raising mists and clouds to darken the mind, and trouble it, and draw it on their side by their pleasing violence ; but after the action, the violence of these things ceaseth, and is by little and little allayed. Guilt flusheth in the face of conscience ; Judas, Mat. xxvii. 4, said, ' I have sinned in betraying innocent blood.' Eeason hath the greater force, doth more affect the mind with grief and fear. When a man hath sinned against his conscience, when the act is over, and the affection satisfied, and giveth place to reason, that was before contemned, when it recov ereth the throne, it striketh through the heart of man with a sharp reproof for obeying appetite before itself, bringeth in terror and contest unto the mind, and the soul sits uneasy. Now then, because of this conscience of sin, let us sue out our pardon and discharge. Conscience may be choked and smothered, but the flame will break forth again ; it is not quietly settled but by reconciliation with Jesus Christ ; they shun it all that they can, but cannot get rid of it : 1 John iii. 20, ' For if our hearts condemn us,' &c. There is a hidden fear in the heart of man not always felt, but soon awakened ; usually it spiaketh out men's condition to them, when their hearts are unsound with God: Job xxvii. 6, ' My heart shall not reproach me all my days.' The heart hath a reproaching, condemning power against a man when he goeth wrong. None of us but feel these heart-smitings and checks ; there- fore we should consider of them. Now these should be noted, partly, because to smother and stifle checks of conscience produceth hardness of heart, if not downright atheism ; and partly, because conscience, if it speaketh not, it writeth ; and where it is not a witness, it is a regi- ster : and partly, because it is God's deputy, 1 John iii. 20, 21 ; and partly, because heaven and hell is often begun in conscience ; heaven, in our peace and joy, which is unspeakable and glorious, 1 Peter i. 8, and 2 Cor. i. 12, ' This is our rejoicing, the testimony of our conscience.' Sometimes hell, in our grief and fears as appeareth in Judas : Mat. xxvi., 4, 5, 'I have sinned in betraying innocent blood; and he went forth and hanged himself.' A good conscience is sweet company, as a bad is a greatVound and burden. Well then, be settled upon sound terms, if you will not have your consciences upbraid j^ou. Thus to the sleepy sinner.