One Hundred Select Sermons, Old Testament · Sermon 37
SERMON XXXVII.
Pſal. 9.17.
The wicked ſhall be turned into Hell, and all the Nations that forget God.
Ther's nothing, which to moſt kind of Perſons is a greater Reſtraint to ſin than the Apprehenſion of Puniſhment. Those that look upon themſelves as ſafe and ſecure from all kind of dangers, they do uſually give themſelves liberty in all kind of evil: But thoſe who are duly ſenſible of the miſchief and inconveniences of ſuch Courſes they are ſo much the more eaſily and readily taken off from them.
IN the Text it ſelf there are Two General Parts Conſiderable. Firſt, The Place or State it ſelf here mentioned. Secondly, The Perſons Adjudg'd and Condemn'd to this Place or State. The place or State it ſelf, that is here ſignified to be Hell. The Perſons adjudged to this place, they are the Wicked, and all the Nations that forget God.
We begin firſt of all with the Firſt of theſe Parts, viz. The Place or State it ſelf, which is here ſignifi'd to be Hell. The Hebrew word ſheol, which is here tranſlated Hell, it is ſometimes put for the Grave, and ſo very frequently uſed in other places of Scripture, but here in this preſent Text it cannot be ſo underſtood of us; foraſmuch as what is here ſpoken, it is declared as proper and peculiar to wicked men for the puniſhment of them; whereas the Grave it is common to all perſons indifinitely whether good or bad. Therefore taking it as our own Tranſlation does here render it, and thats in Hell, we ſhall ſo take notice of it. According to which notion of it, it does ſignifie the Place or State of the Damned, whether devils or men, that is to ſay that horrible Dungeon, which in Scripture is repreſented by utter darkneſs, blackneſs of darkneſs, everlaſting, darkneſs: weeping and and wailing gnaſhing of Teeth: the worm that never dyeth, and the fire that never goes out. That ſuch a thing as this indeed is very clear from ſundry places of Scripture, which we muſt deny, if we do not grant, we cannot acknowledge the Scriptures and not acknowledge ſuch a thing as Hell, which is ſo abundantly declared in it. Thus in Matth. 5.22. we read of Hell fire, in Matth. 10.28. of the Deſtroying of Body and Soul … Hell. In Matth. 23.33. of the Damnation of Hell, &c.
Thus (to ſpeak diſtinctly of it) does conſiſt of two Branches which do conſtitute it and make it up. The one is that which we call the Puniſhment of Loſs, and the other is that which we call the Puniſhment of Senſe. The Puniſhment of Loſs: Firſt of all, to take notice of that: Now that is an Eternal privation of the Bleſſed and glorious preſence of God, and of all the Joy and Comfort, and happineſs that is attending thereupon. Look how much ſweetneſs and incomparable contentment there is in the conſtant viſion and fruition of God, whom to know is Life Eternal: ſo much anſwerable miſery there muſt needs be in the Excluſion and Exemption from it. Every thing being ſo much grievous in the diſappointment, as it is comfortable in the injoyment. We ſee how it is here in the World, and in the affairs of this preſent Life; where people are croſt of any thing which is amiable or deſirable of them, it proves a very great trouble and vexation to them: It conſumes them and eats them up with greif. And how much more has it cauſe thus to do in ſuch a thing as this is, whereof we now ſpeak, to be for ever deprived of the choiceſt and higheſt good which is to be found in God himſelf, and in the injoyment of him. To be deprived of God, and to be deprived of Chriſt, and of Glorious Fellowſhip and Communion with him. Thus we find it expreſt, 2 Theſ. 1.9. who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the Glory of his Power, where theſe words, from the preſence of the Lord, foreign they may be taken two manner of ways, either Effective or Terminative: Either as denoting the cauſe of their puniſhment from whence it is produced, or as denoting the matter of their puniſhment wherein it does conſiſt. If we take it Effective, that is, as the cauſe of their Puniſhment, from whence it is produced, ſo they are puniſhed from the preſence of the Lord: that is his Preſence, who ſhall then appear in Glory and Soveraign power for the condemning of them ſhall be a Terror and Aſtoniſhment to them. The very beholding of a Chriſt as their Judge and perfect Enemy ſhall be an horror and amazement to them, as the inletter of all Miſery upon them. But then again if we take it Terminative or Objective, as the matter whereof there Puniſhment does conſiſt, ſo they are puniſhed from the preſence of the Lord, that is, they are puniſhed in a baniſhment from this preſcence, which being duly conſidered is a very great puniſhment indeed.
And ſo as for the preſence of God himſelf, and the Glorious fellowſhip of Chriſt: ſo the Fellowſhip and Communion of all the Bleſſed and Glorious Angels and Saints, to be deprived of this likewiſe. This pertains to this puniſhment of Loſs, and has a great deal of miſery in it. If People are ſo much affected as they commonly are here below, with the loſs of natural and ſecular friends here: Parents of their Children, Children of their Parents, &c. What will it be for them to be deprived of their Bleſſed Company and Society in Heaven, whoſe company will then be ſo much ſweeter, and free from thoſe infirmities and diſparagements, which it is here ſometimes mingled with all. Certainly the loſs of them in ſuch a caſe as this is, muſt needs be very great and unvaluable.
The Puniſhment of loſs here mentioned, is farther aggravated from a Threefold Conſideration.
Firſt, From the Poſſibility of preventing it, if there had been care taken about it. Every Loſs is ſo much the more puniſhing, as it proceeds from a mans own default. Where men have Loſſes fall upon them inevitably, and unavoidably, and which they could not help, they do bear them ſo much the more patiently, and with the greater eaſe and ſatisfaction. But where they ſhall think thus with themſelves: I have deprived my ſelf of ſuch an advantage through mine own careleſneſs and neglect, yea perhaps by my own wilfullneſs and perverſeneſs: here it muſt needs very much cut them, and go to their very heart. Why thus tis now here in the Loſs of Heaven, and the Deprivation of Gods Glorious preſence and eternal injoyment of him. It is that which men have brought upon themſelves by their own miſcarriage. Light is come into the world, and men loved darkneſs rather than light, in Joh. 3.19. And ye will not come unto me that ye might have life, ſaid Chriſt, Joh. 5.46. How often would I have gathered thy Children as an hen gathereth her Chickens and ye would not? Luk. 13.34.
Secondly, The Occaſion of this Loſs, and the way of falling into it, there's a ſpecial aggravation from that alſo. If a man chance to ſuſtain ſome loſs, but have ſomewhat by it, which is equivalent to it, and which may make it up, it is not commonly ſo greivous or burthenſome to him: but for a man to loſe a Pearl for a Pebble, or a Kingdom for a meer trifle, this is very ſad and lamentable indeed. Why thus now is the caſe in this particular, which is People depriving themſelves of Heaven for the injoyment of their baſe Luſts, excludes themſelves from the injoyment of God, for the purſute of the vanities of this World, and the pleaſures of Sin which are but for a ſeaſon. What a poor and ſorry thing is this? Eſpecially then when they ſhall come ſeriouſly to conſider it, and in good earneſt to reflect upon it. Oh what an anguiſh of ſoul and perplexity muſt this needs prove unto them!
3. The beholding of others to injoy that happineſs which themſelves are deprived of: There's a vexation likewiſe in that, as we have it expreſt unto us in Luk. 13.28. There ſhall be weeping and gnaſhing of teeth, when ye ſhall ſee Abraham and Iſaac and Jacob, and all the Prophets in the Kingdom of God, and you your ſelves thruſt out. To ſee themſelves thruſt out whiles thoſe were put in: this it tormented them, eſpecially ſuch as theſe might be, according to ſuch and ſuch circumſtances conſiderable in it. It may be ſuch who were meaner than themſelves here in this World, ſuch whom they had ſcorned and deſpiſed and trampled on, and abuſed and wronged. To ſee ſuch as theſe now to be exalted and advanced above them: this is that which muſt needs eat into them. And this now is the firſt Branch of the Puniſhment of Hell here mentioned, viz. The Puniſhment of Loſs, conſiſting in the Privation of the Bleſſed and Glorious Perſon of God, with the appurtenances of it to all Eternity.
The Second is the Puniſhment of Senſe, which conſiſts in the unſpeakable torments inflicted upon Soul and Body for ever and ever. All the Parts and Members of Body filled with anguiſh and pain: All the Power and Faculties of Soul, filled with horror and deſtraction from the unexpreſſible Words of God following upon each of them. Therefore ſet forth by unquenchable fire, becauſe fire being one of thoſe things which is moſt grievous to corporal ſenſe is therefore fitteſt to expreſs and reſemble this condition to us. And ſo by Tophet where the Idolaters did uſe to burn their children to Moloch, which he is ſaid to have made deep and large, the pile thereof to be fire and much wood, and the breath of the Lord like a ſtream of Brimstone to kindle it, Eſai. 30.33. We think it very grievous ſometimes to ſuffer the power of ordinary ſickneſs and diſeaſes here in the World, eſpecially ſuch as they may be, and hence more then ordinary torture in them, the Gout and Stone, and Collick, and ſuch as theſe; and that but in one Part of the Body alone by it ſelf, but that is very grievous alſo to have but ſome common greif troubling and perplexing our minds but for a time: But what is it to have the whole Body miſerably tormented in every part, and the whole Soul and Spirit overwhelmed and ſwallowed up with horror and confuſion? This is that which is conſiderable as belonging to this Place and State of Hell whereof we now ſpeak.
The uſe which we are to make of this Point thus opened and explained to us, viz. The Deſcription of Hell in both the Parts and Branches of it, is accordingly for our Parts to believe it, and to be perſwaded of it. Seeing there is indeed ſuch a thing a thing as this; we ſhould therefore acknowledge it and behave our ſelves anſwerable to it. Indeed there are a great many of People that think it too bad to be true: And have ſlight apprehenſions of it, as they make a mock and ſcorn of Judgment (as I ſhewed you before) ſo they make a mock alſo of Hell: which as I ſaid is one reſult of it. If ſo be that mocking would ſatisfie and ſerve the turn: But alas! it will not do ſo. Theſe things are too manifeſt and evident to be ſo handled, and to be put off by mocking: However perhaps for a time People may flatter themſelves in ſuch courſes as theſe are: But this will not avail always, there will be a Time of Puniſhment come, when it will be too late to avoid it. And of this Puniſhment which we now treat of, the Damnation of Hell.
We need go no farther for a proof of it, than to the Conſciences of many poor wretches themſelves in this particular, which do declare as much as this comes to. For look as there are Beginnings of Heaven and the Anticipation of future Glory, in theſe comforts and Heavenly inlargements which Gods People partake of here in this preſent World, knowing in themſelves that there is in Heaven an induring ſubſtance, as the Apoſtle ſpeaks to the Hebrews. So there are proportionably the beginnings of Hell, and precurrences of future Miſery and Torment, which many People do alſo feel in their Conſciences here upon Earth; and whilſt others do ſcoff at them, are themſelves ſo ſenſible of them, eſpeciaily ſo long as they lay not hold on the means of recovery from them. Now therefore let all others learn by their example, and take heed of doing that which they find, leſt they find that themſelves at laſt by experience, which they now call in queſtion: For Hell is for them to feel, which at preſent refuſe to believe.
Acknowledge it, and acknowledge it in all the Circumſtances and Aggravations of it. For there are many who if they will in ſome reſpect grant the thing conſidered in it ſelf, yet they are ready to deny it in the full Latitude and Extent of it. Think that it is not ſo grievous and ſo terrible as ſome would make it to be, but rather diminiſh it and take from it. Well, but take heed of that alſo; for there is more in that than men are aware of. Who as they are not able to conceive of the Joys of Heaven: ſo neither of the Torments of Hell, which are aggravated eſpecially from the continuance and perpetuity of them, and the conſtant thoughts and deſpair of any freedom or deliverance from them, when they are involved in them.
Neither may we think much of ſuch Parts and Duties as theſe are in the courſe of our lives: Being ſuch which in their place and ſeaſon are of ſingular uſe and advantage, and do much avail to our future good. It is better to hear of Hell than to feel it. And a good way to keep us from the one, is to cloſe with the other. The more we hear of Hell, meekly and humbly, and ſubmiſſively with a Spirit of Faith and tenderneſs, and awfullneſs, and due obedience, the more eaſily through the bleſſing of God ſhall we be kept from it, and ſecured from falling into it. That that place and ſtate may not ſurprize us. And ſo now I have done with the Firſt General Part of the Text, which is the Place or ſtate it ſelf which is here mentioned, and that is Hell.
The Second is, The Perſons adjudged and condemned to the places which are here layed down two manner of ways.
Firſt of all, Comprehenſively. And
Secondly, Emphatically.
The Comprehenſive, Repreſentation: That is, in that word: The Wicked.
The Emphatical Repreſentation, that is in thoſe: And all the Nations that forget God.
Firſt, To speak of the former; to wit, thoſe Perſons in their Comprehenſive Expreſſion: And that is, The Wicked: Reſhagnim. Which is a word of great Latitude and Extent. It may be reduced, for Explication ſake, to three Ranks and Sorts of People included in it.
Firſt, To all open and notorious Sinners.
Secondly, To all cloſe and reſerved Hypocrites.
Thirdly, To all Carnal and Unregenerate Perſons whatſoever.
Theſe are here termed the Wicked; and propounded as ſuch as are liable to the Condemnation of Hell.
Firſt, All open and notorious Sinners. Theſe are eaſily known, what and who they are, who are wicked; and that with a witneſs. Carry their very names in their foreheads; declare their ſin as Sodom, and hide it not; as the Prophet Iſaiah ſpeaks of them: ſuch are Drunkards, and Whore-maſters, and Swearers, and Lyers, and Cheaters, and Extortioners, and the like. The Scripture does in ſundry places give in a Catalogue of them; and paſſes this fatal and final Doom upon them of Everlaſting Deſtruction and Damnation. In 1 Cor. 6.10. and in Gal. 5.21. it is ſaid expreſly of them, that They ſhall not inherit the Kingdom of God. In Epheſ. 5, 6. that They have no Inheritance in the Kingdom of Chriſt, and of God: But that, becauſe of theſe things, the wrath of God cometh upon the children of diſobedience. In Rev. 22.8. that They have their part in that lake which burneth with fire and brimſtone. That is no other than that, as it is here expreſſed in the Text, they are turned into Hell. There are none that live and continue in ſuch Sins as theſe are, whoſe end is deſtruction, Phil. 3.10. howſoever they may flatter themſelves with hopes of the contrary; that can expect any other lot to befall them, than ſuch as this: How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment and ſorrow give her. It was ſaid of the Whore of Babylon, Rev. 18.7. And holds true of all other Whores and ſinful Perſons, in any kind or condition whatſoever. By how much the more that the heart of any People is drowned and ſwallowed up in Luſt and Carnal Pleaſure, by ſo much the more are they from thence expoſed to Helliſh Torments and Tortures, which ſhall accordingly light upon them. This is a thing which is no way to be doubted, or called in queſtion; as having the Word of God it ſelf clear for it: And there are few but are ready in mind to acknowledge it, and ſeem, at leaſt, to be perſwaded of it.
But Secondly, That is not all. Not only Open and Scandalous Sinners; but alſo, cloſe and ſecret Hypocrites and Formaliſts, who have a Form of Godlineſs but deny the Power thereof. Theſe come into this number alſo, of thoſe that are wicked; and ſo conſequently, that are turned into Hell. The Scripture takes a ſpecial notice and obſervation of thoſe, and faſtens a ſpecial Character upon them to this purpoſe, as we have divers Inſtances of it: thus, Pſal. 125.4. The Lord will do good to thoſe that are good, and to them that are upright in their hearts: But as for them that turn aſide to their wicked ways; that is to ſay, Hypocrites and Double Dealers; the Lord will lead them forth with the workers of iniquity; that is, reckon them in the number of Wicked Perſons, and accordingly deal with them. In Matth. 23.15. The Hypocrites, they are made to be Children of Hell, as all one with them: And Matth. 24.52. it is ſaid of the Unfaithful Steward; that His Lord ſhall come in a day when he looks not for him, and in an hour that he is not aware of; and ſhall cut him aſunder, and appoint him his portion with hypocrites; there ſhall be weeping and gnaſhing of teeth: Where the Portion of Hypocrites is made to be The Deſcription of Hell; as that which is in a ſpecial manner appointed unto them.
Thirdly, Which carries yet a little farther, and enlarges this Name a little wider. All Carnal and Unregenerate Perſons, whoſoever are yet remaining and abiding in the State of Nature; and not converted and brought home to Chriſt. Theſe are, moreover, the Wicked in the ſenſe of the Text; and have anſwerably, the Doom of the Text falling upon them, as being liable to be turned into Hell. The Scripture is clear for this alſo, as we have it in Joh. 3.3. from the mouth, even of Chriſt himſelf, in his diſcourſing with Nicodemus: Verily, Verily, I ſay unto thee; except a man be born again, he cannot ſee the Kingdom of God. What is it to be born again? That is, to have a new Nature and Principles put into him, over what he hath brought into the World. This is here to be ſuppoſed, and taken for granted, that as the Apoſtle Paul expreſly tells us, We are all by nature the children of wrath, Epheſ. 2.3. I was born in iniquity, and in ſin did my mother conceive me, ſaith the Prophet David of himſelf: Pſal. 51.5. And it is applicable to all other Perſons, whoſoever they are. The whole frame of the thoughts of every man's heart by nature is evil, and only evil continually: Gen. 6.5. From whence, ſo conſidered, there is no Agreement betwixt God and him; or Communion betwixt them: For what fellowſhip hath righteouſneſs with unrighteouſneſs, or what communion hath light with darkness: 2 Cor. 6.14. this is that which makes God and Man Enemies; and expoſes Man, for his particular, to the Judgment of God; and draws down all his Wrath and Vengeance upon him in the Demerit of it: for there is no unclean thing, or that defileth, which can enter into that holy place: Rev. 21.27. Therefore there muſt be a Change and Alteration wrought, before any one come thither: And they muſt be made meet to be partakers of the inheritance of Saints in light, and begotten again to a lively hope: 1 Pet. 1.3.
Now, there is nothing leſs than this, which will ſerve the turn to bring men to Heaven; and ſo conſequently, to keep them from Hell. That which we call Good Nature, if it be not, moreover, ſanctified and renewed by Grace, it is but Bad Nature ſtill, and Nature Corrupt; and ſodenounces ſuch Perſons as are the Subjects of it to be Wicked Perſons, notwithſtanding all that ſeeming Comlineſs and Amiableneſs which may be in them. Take Civility, and Morallity, and Ingenuity, and ſuch Principles and Diſpoſitions; as thoſe of Temperance, and Sobriety, and Juſtice, and Liberality, and the like: Although in themſelves, ſimply conſidered, they are very noble and honourable Quallifications, and ſuch as had never more need to be extolled, than in ſuch times as theſe are; wherein there is ſo much failing and decaying of them: yet, for all that, they are not enough of themſelves alone, to bring men to Salvation. If Men have no more but theſe, they may go to Hell for all theſe. And this is clear from the Paſſage of our bleſſed Saviour himſelf, in Matth. 5.20. Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdom of Heaven. The Righteouſneſs of the Scribes and Phariſees, it was, as to outward appearance, very perfect and exact Righteouſneſs; eſpecially, ſome amongſt them, above the reſt: As we may ſee in the Apoſtle Paul himſelf, when he was of that Profeſſion: He was, touching the Righteouſneſs which was in the Law, blameleſs; as he ſays of himſelf, Philip. 3.6. But yet, when he came to be converted, and to become a Chriſtain, he durſt not ſtand to it; as he again delcares of himſelf, in the eighth and ninth Verſes of that Chapter: No more have any others beſides, cauſe to truſt or to rely hereupon, as which will … ſerve them. Men may have fair and civil outward Carriages and Deportments in regard of the World, and yet have naughty and deſperate hearts; full of Pride, and Envy, and Malice, and Rebellion of Spirit. Now, ſuch as theſe, they are wicked Perſons alſo, in the Language of the Text, and Children of Hell it ſelf.
Theſe are ſuch as the World does ſometimes very much abound with; who, under the Viſage of common Civility, and External ſmoothneſs of Converſation; are Great Haters, and Oppoſers, and Deſpiſers of the Power of Godlineſs, and of thoſe who are the true Profeſſors and Embracers of it. Now, ſhall we exempt ſuch Perſons as theſe from being Wicked Men, or from being liable to Eternal Damnation? Or ſhall ſuch as theſe think to flee from the Wrath to come? Surely, no, in no wiſe; they are as deeply engaged in it as any other, and are as certainly inovlved in it. Therefore, Let none flatter themſelves in this Particular, or think ever the better of themſelves in ſuch Circumſtances; for they have no cauſe ſo to do: For they are notwithſtanding, wicked Perſons, as they are here termed. And accordingly, ſhall have the Portion of the Wicked to happen unto them; which is, to be caſt into utter darkneſs, and to have their part in that lake which burns with fire and brimſtone.
For this purpoſe conſider thus much. That God looks at the inward frame and temper of their Spirits more than any thing elſe, which is conſiderable in that: And if that be not ſuch as it ſhould be, he has no reckoning or eſteem of them; as ſuch who are little better herein than the Devil himſelf. Take the Devil himſelf; and If he were to live here in Humane Shape upon Earth, he would not be a common Drunkard, or Swearer, or Whore-maſter, or Ranting Perſon; but would, in a manner, ſcorn ſuch kind of Brutiſh and Swiniſh Sins as thoſe, as which would not be ſo much for his advantage. No, but he would be rather a ſecret Envyer and Underminer of the Power of Religion, he would oppoſe and hinder Goodneſs and Piety all he could; he would Scoff and Mock at Chriſtianity and the Principles of it, and do his utmoſt indeavour to draw men from the entertaining of it. All this and the like he would do in a fair outward and civil converſation. And whiles many others do no more then ſo; and in a manner do as much▪ How can they do other than fall into the condemnation of the Devil, which is here mentioned, that is, To depart into everlaſting fire prepared for the Devil and his Angels, Matth. 25.41.
Therefore though we have Civility, and would have others to have it alſo, and to be conſcionable in the practiſe of all the Duties that belong unto it, as they are laid down in the Second Table of the Law. Yet we would have men to reſt or content themſelves in ſuch a ſtate as this is, without ſomewhat elſe added unto it, of Repentance and Humility and Self-denyal, and Faith in Chriſt. A new and gracious frame and temper of heart, cauſing them to hate all kind of ſin, conſidered as ſin; and for the forſaking of it, and to apply themſelves to every thing which is Good for Goodneſs ſake. To be renewed in the ſpirit of their minds, as the Scipture expreſſes it.
To take this part which we are now upon in the full Notion and Latitude of it, concerning ſuch Perſons as are wicked, and ſhall be turned into Hell; we are to take in this as in a ſpecial manner belonging hereunto, and as principally intended in it; namely, The Sin of Ʋnbelief, and Diſobedience to the Goſpel of Christ. Such as are guilty of ſuch Sins as theſe, are the Main and Chief Sinners which are here ſpoken of, as expoſed and given up to this Puniſhment. This is the Condemnation, (ſays our Bleſſed Saviour) That light is come into the world; and that men love darkneſs rather than light, becauſe their deeds are evil: Joh. 3.19. And ſo the Apoſtle Peter ſeems to declare unto us in that his quick and convincing Queſtion and Expoſtulation; 1 Pet, 4.17. If Judgment begin with us, what ſhall the end be of them that obey not the Goſpel of Christ? And if the righteous ſcarcely be ſaved, where ſhall the ungodly and ſinner appear? Where, by the Ungodly and Sinner, he ſeems to intend, more eſpecially, ſuch as he had ſaid, were diſobedient to the Goſpel: Theſe being ſuch as do, in a ſpecial manner, deſerve ſuch names to be put upon them. Theſe ſhall not be able to appear at the General Day of Account, with any Confidence or Boldneſs in themſelves.
Therefore, though other Sinners are (as we have ſhewn before) included in this Expreſſion, of Wicked Perſons; and ſo conſequently, liable to the Judgment which is here paſſed upon them. Yet theſe are more eſpecially intended above the reſt, as being mainly concerned in it. Ʋnbelief, it is the great Damning Sin: becauſe all other Sins beſides that, do eſpecially damn in the ſtrength of that; as giving an Actual Force and Efficacy unto them; eſpecially, where it is joyned with ſlighting and contemning of the Mercies, and Ordinances, and Opportunities of Salvation. Here it is damning indeed; and puts thoſe who are guilty of it into the loweſt place of Hell. This our Saviour intimates to us in the Caſe of Corazin, and Bethſaida, and Capernaum; thoſe Cities wherein moſt of his mighty Works had been done, with little ſucceſs, as to the Improvement of them: That it ſhould be more tollerable for Tyre and Sidon in the day of Judgment, than for them: Matth. 11.22. The Tyrians, rnd Sidonians, and Sodomites, they were great and grievous Sinners; They were wicked, and ſinners before the Lord exceedingly; as the Scripture tells us, Gen. 13.10. But yet theſe people which repulſed the Goſpel, and refuſed to comply with that; they were wickeder and greater Sinners than thoſe; and are threatned with a hotter place in Hell, as belonging unto them.
And ſo much may ſuffice to have been ſpoken of the Perſons here adjudged and condemned in their Comprehenſive Repreſentation, expreſſed in that word, The Wicked, as reduced to three Ranks eſpecially; that is, Open and Scandalous Sinners, Cloſe and Reſerved Hipocrites, Carnal and Ʋnregenerate Perſons.
The Second is as they are laid down Emphatically in theſe Words, And all the Nations that forget God. Wherein again two Particulars more.
Firſt, The Subjects of the Puniſhment here mentioned, and they are all the Nations.
Secondly, They Guilt which is faſtened upon thoſe Subjects, as the Ground and Foundation of that Puniſhment, and that is forgetting of God.
For the Firſt, The Subjects of this Puniſhment here mentioned: They are all Nations. Thoſe if they prove to be wicked, they ſhall not eſcape the Judgment of God: Neither their Wealth, nor Strength, nor Power, nor Multitude, ſhall in this life be and ſecurity to them. Why do the Heathen rage, and the People imagine a vain thing, ſaith the Pſalmiſt. Thou ſhall break them with a rod of iron, and daſh them to peices like a Potter veſſel, Pſal. 21.9. In Jer. 25.17. It is ſaid, That all the Nations were made to drink of the cup of Gods fury. And in other places we alſo read of the Deſtruction and Deſolation of all Nations, So as theſe as well as particular perſons, are concerned and involved in it.
And there's a twofold Ground for it: The one is the Great and Almighty Power of God. And the other is the Great and Vehement Importunity of ſin.
Firſt, Gods Peace and Omnipotency. When we conſider what the Lord himſelf is in his own infinite Majeſty and Glory, what are all Nations and Kingdoms of the World? Surely, as the Prophet Iſaiah ſpeaks of it, Iſa. 40.21. Behold, the Nations are as the drop of a bucket, and are accounted as the ſmall duſt of the ballance: Behold, he taketh up the Iſles as a very little thing. The Lord is high above all Nations, and his Glory above the Heavens Pſal. 113.4. He encreaſeth the Nations, and deſtroyeth them: he enlargeth the Nations, and ſtraitneth them again. Job 12.23. Who ſmote great Nations, and ſlew mighty Kings: Pſal. 135.10.
Secondly, The Importunity of Sin and Guilt, that makes for this likewiſe; Nahum 1.12. Though they be quiet, and likewiſe many; yet thus ſhall they be cut down, when he ſhall paſs through; ſays the Lord there by his Prophet, becauſe their Sins call for Vengeance: As we ſee it was with the Sodomites, and t… Cities round about them: whilſt the Cry of their Wickedneſs aſcended, and came up to Heaven, in their committing of Fornication, and going after ſtrange Fleſh; it is ſaid, That even they ſuffered the vengeance of eternal fire. And ſo the Cananites and the reſt of the Nations which oppoſed and fought againſt Gods People: we hear what a quick and ſpeedy riddance the Lord made of them for it in their Univerſal overthrow and ruine and deſtruction: And ſo he is ready to do with many more in the like circumſtances.
Who would not fear thee O King of Nations? as it is in Jer. 10.7. What cauſe have all the People and Kingdoms of the Earth to tremble before this great God, who is able thus to cruſh them in peices and to deſtroy them even in Hell it ſelf, if they provoke him, as he here threatens them. We ſhould here learn to ſatisfie our ſelves in this great Myſtery both of Prudence and Religion. It ſeems to be a ſtrange thing to reaſon, that God ſhould damn whole Nations: And therefore ſuch Perſons as make Reaſon to be the Rule of Faith, they do much doubt of it, and call it into Queſtion; For which purpoſe they have found out ſalvation even for the Heathen that know not God, nor ever heard word of Chriſt. But we ſee here how the Scripture it ſelf expreſſes it ſelf in this particular, whereby it tells us that whole Nations ſhall be turned into Hell. That ſo we may not be wiſer or mercifuller than God himſelf; But ſubmit our own reaſon, and the Dictates of our own underſtanding to his Diſcoveries and Propoſals. And in the mean time bleſs God our ſelves if he hath exempted us out of the number of thoſe Nations which ſhall be thus dealt withal by a more peculiar manifeſtation and diſpenſation of himſelf unto us. Thus for the Subjects here mentioned in reference to this Puniſhment, All the Nations.
The Second is the guilt which is fuſtned upon thoſe Subjects as the Ground and Foundation of this Puniſhment: and that is Forgetting of God. This now does a little qualifie it, and reſtrain it, and take it in. It is not all Nations Abſolutely and Indefinitely, and without exception howſoever qualified, but under this Notion of Impiety. God does not in this caſe proceed in a way of Soveraignty, but in a way of Juſtice. It is true, he might if he pleaſed do the former; foraſmuch as all the Nations of the World; they are his own Creatures, and the Workmanſhip of his own hands, therefore if he ſaw good he might deal with them, as the Potter with his veſſel, And no man might ſay unto them, what dost thou? But he has thought fitting to take another courſe than this with them; and that is by proceeding upon the account of their own guilt, as it is here declared unto us. Therefore this Puniſhment and Deſtruction, it is here limited and reſtrained to Sinners. And ſo we find it to be alſo in other places as Pſal. 79.6. Pour out thine indignation upon the Heathen that have not known thee, and upon the Kingdoms that have not called upon thy name. Not upon the Heathen conſidered Abſolutely, nor upon the Kingdoms conſidered Indefinitely: But upon thoſe Heathens and Kingdoms which have not known God, Nor called upon him: And ſo likewiſe here in the Text, All the Nations that forget God.
This is a Particular Character whereby a wicked People are diſtinguiſht, viz. Forgetfullneſs of God, as that which carries the very root of all wickedneſs in it: For hence it is that any Perſons do make ſo bold with God, as commonly they do by offending him and rebelling againſt him, becauſe indeed they are ſuch as do forget him, and think not of him. This forgetfulneſs of God, which wicked men are thus guilty of, (to explain it a little to you) it extends to Sundry Particulars.
Firſt, To the Eſſence of God. They forget God, that is, they forget that there is a God. They have heard of it, it may be, and have ſeen Habitual Notions of it; yea but in ſuch and ſuch caſes and circumſtances they do it, or reflect upon it. They do not Actually mind or conſider it, which makes them ſo to carry it, as if indeed they did not beleive it.
Secondly, To the Nature of God: They forget God; that is, they forget who or what manner of one God is. They forget him in his Properties and Attributes; and ſuch Expreſſions of him, as whereby he has revealed and made himſelf known: In his Holineſs, and Juſtice, and Power, and Omniſcience, and Omnipreſence and the like. In theſe they do not remember him, but plainly forget him. Wicked Men, they frame to themſelves ſuch a God as is ſuitable to themſelves, and their own Fancies and Imaginations: As he tells that wicked Man in the Pſalm 50.21. Thou thoughteſt that I was altogether ſuch an one as thy ſelf. As if that which pleaſed them, it were pleaſing to him alſo.
Thirdly, To the Word of God: They forget God; that is, They forget what God does command or commend unto them. They forget his Inſtructions, and they forget his Injunctions; and ſo, in that reſpect, they forget God himſelf, for as much as he accounts himſelf intereſted and concerned in ſuch things as theſe are, as a Prince in his Laws. David reſolved with himſelf, that he would never forget God's Precepts. But this is that which ſuch Perſons as theſe do continually: though they may ſeem to remember God Notionally, yet they forget him Practically: And though they profeſs that they know him, yet in works they deny him; being abominable and diſobedient, and to every good work reprobate. Tit. 1.16.
Laſtly, To the Providence of God: They forget God; that is, They forget what God has done, and brought to paſs in the World. As it is charged upon the Iſraelites, that they forgat the works of the Lord, aad the wonders that he had ſhewed them: Pſal. 78.11. His Works of Mercy, they forgat them; They remembred not his hand, nor the day when he delivered them from the Enemy: Pſal. 78.42. They forgat God their Saviour, which had done great things (for them) in Egypt: Pſal. 106.21. And his Works of Judgment: How he made a way to his Anger; ſpared not their ſouls from death, but gave their life over to the deſtruction: Pſal. 18.50. Thus do the Nations forget God, according to each of theſe Explications; and are here threatned with Puniſhment for it. And ſo we have theſe perſons here adjudged in each Deſcription and Repreſentation of them, whether Comprehenſive or Emphatical: The Wicked, and all the Nations that forget God. And ſo much for the Point it ſelf.
Now that which remains (in breif) is the Uſe and ſpecial Improvement which is to bemade of it. Firſt. We ſee here whats the Doom and Sentence which is paſt upon all ſuch Perſons as we have hitherto deſcribed: Yet not only upon Perſons conſidered diſtinctly, but upon whole Nations conſidered joyntly. That being wicked and Forgetfull of God They ſhall be turned into Hell. That is, both, for ever be deprived of Gods Glorious and Beatifical Preſence, and alſo filled with unſpeakable torment both in Body and Soul. Now therefore let this ſerve for the Terror of all ſuch Perſons as theſe are. By conſidering what a ſad condition does Betide them and belong unto them, whilſt they remain and continue in ſuch a State as this is: What is it for People to injoy a little ſeeming pleaſure here but for a moment, and to be condemned to infinite miſery to all eternity? Now this is that which is here diſcovered and declared unto us. Wicked men after all their jollity and vanity, and temporary proſperity, which they have here partaked of in the World, they ſhall all in a little while and ſpace of time be for ever adjudged to Hell. This is that which the Holy Ghoſt himſelf does here expreſly aſſure them of, if they will take notice of it.
And it is not amiſs (by the way) to obſerve the Phraſe and manner of Expreſſion, where it is ſaid of ſuch Perſons as theſe: That they ſhall be turned into Hell, which is very Emphatical in ſeveral regards. Firſt, They ſhall be ſo forcibly and irreſiſtably, whether they will or no. Turning, It is a word of Violence.
Secondly, They ſhall be ſo tumultuouſly and promiſcuouſly without any order. Turning it is a word of Confuſion. They ſhall be turn'd, that is, they ſhall be hurried.
Thirdly, They ſhall be ſo juſtly and regularly upon the account of their demerits, and as an effect of that Righteous ſentence which is paſt upon them. Turning, it is a word of Execution. They ſhall be turned, that is, they ſhall be returned, as the Hebrew word Jathuvou properly ſignifies. And as they came from Hell in their Principles, ſo they ſhall return to Hell in their Puniſhment. To the place whence they came, as the Place of Sin, to that which is the place both of Priſon and of Execution. This is that which is here Emphatically ſignified.
Theſe are dreadfull and fearfull things, and which accordingly ſhould have anſwerable influences upon Peoples Affections in the receiving and entertaining of them. The thoughts of no more but Death it ſelf, they are Awaking thoughts, and ſuch as ſhould be effectual with them. But when Judgment and wrath is joyned with it, and accompanying of it, this ſerves ſo much the more to aggravate it, And I looked, and behold a pale Horſe, and his name that ſat on him was Death, and hell followed with him: and power was given unto them over the fourth part of the Earth, to kill with ſword, and with hunger, and with death, and with the beaſts of the Earth, Rev. 6.8. Where Death ſhall go before, and Hell ſhall follow after.
But Secondly, It may ſerve alſo for a uſe of Caution and Admonition, to prevent us from coming into ſuch a Place and State as this is by taking heed of ſuch ways and courſes as theſe are which lead thereunto; and by labouring to be ſo qualified and diſpoſed as may keep us therefrom. There's a poſſibility of keeping from it, though not of coming out of it. Where there are two things which are pertinently to be commended unto us.
The one is, that we look to our general State and Condition.
And the other is that we look to our particular Lives and Converſations.
Firſt, As we deſire to be kept from this dreadfull place which is here mentioned. It will concern us to look to our General State and Condition in Grace. That we be ſuch as are truly in Covenant with God in Chriſt, and by Faith united to Him. For whoſoever are not members of Chriſt, they are children of Hell and Heirs of Damnation: whoſoever are ſo, they are delivered from it, and made Heirs of eternal Salvation. He that beleiveth on the Son hath everlaſting Life, and he that beleiveth not the Son ſhall not ſee Life: but the wrath of God abideth on him, as it is expreſly told us in Joh. 3.36. And again the verſe before, the 18th verſe of that Chapter. He that beleiveth on him is not condemned, but he that beleiveth not is condemned already; becauſe he hath not beleived in the name of the only begotten Son of God. This is the firſt thing, to look to our General State and Condition.
The Second is, To our particular Life and Converſation: For as there is a State of Wrath, ſo there is a Curſe of Wrath alſo; and that is, a Courſe of Sin, and wilfully proceeding in it. It is ſaid of the Harlot, that Her houſe is the way to hell, going down to the Chambers of death: Prov. 7.27. And that Her guests are in the depths of hell; in Prov. 9.28. And ſo it is likewiſe with many other Examples beſides, and with all ſuch perſons as give themſelves liberty in ſinful and wicked Courſes: They are in the High Way to Hell, and their end is Deſtruction. Therefore, the way to be kept from that is to keep from theſe, and to take heed of them. And if any be for the preſent ſurprized; in due time to withdraw, and to put a check upon themſelves. The Wicked are turned into Hell; that is, which remain and continue ſtill to be ſo. But if any ſhall in due time conſider, and repent, and recollect themſelves: If the wicked ſhall forſake his ways, and the unrighteous man his thoughts, and ſhall turn unto the Lord, he will have mercy upon him; and to our God, and he will abundantly pardon: Iſa. 55.7.
And ſo as for Particular Perſons, ſo for General and whole Nations: heres an Item which reaches to them alſo, for reformation and amendment of Life. And eſpecially to us of this Nation amongſt the reſt, in the midſt of that great wickedneſs which does dayly grow upon us in all Particulars. To take heed of any farther progreſs and proceeding in it, but rather ſeaſonably and ſpeedily to reſtrain it and to depart from it. We have cauſe to do it for the preventing of Temporal Judgments, and thoſe Calamities, which in that reſpect do hang over our heads, but we have cauſe to do it for prevention of Eternal Judgments eſpecially, the Judgment of Hell, which is in caſe of final impenitency and continuance in ſin, are here threatned to whole Nations themſelves. To indeavour to keep not only our ſelves but our Relations and Children and Servants and Friends, from being in Hell, &c.
And remember farther how it is here ſet and expreſſed, The Nations that forget God, as having ſtill a greater inforcement and aggravation with it. It is more for a People to forget God, than it is to be ſimply ignorant of him. Thoſe that never knew what God was nor never had any experience of him, they might be more tolerable in their ſinnings againſt him: But thoſe that forget him are inexcuſable, being ſuch as do wilfully neglect and deſpiſe that Goodneſs which is in him. Therefore let all all ſuch as theſe take heed more eſpecially. Conſider this ye that forget God, leſt he tear you in pieces and there be none to deliver you, as the Pſalmiſt there expreſſes it, in Pſal. 50.22.
So much for that. And ſo I have done with the whole preſent Text before us in both the parts of it. The wicked ſhall be turned into Hell, and all the Nations that forget God. So much for this Text and Time.
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