Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 42
SERMON XLII.
2 Theſ. I. 9.
Who ſhall be puniſhed with Everlaſting deſtruction, from the preſence of the Lord, and from the glory of his Power.
I Am yet indeavouring to make thoſe ways of Divine Providence plain, which to our apprehenſions appear difficult and hard to be underſtood by our weak capacities. In my laſt diſcourſe I trod upon the brink of the infernal Pit, clearing up to you the juſtice of God in puniſhing ſin with ſin, giving men up for former ſinnings to blindneſs of mind, hardneſs of heart, a reprobate mind, vile affections: that is, in effect a placing them in the very Suburbes of Hell. My diſcourſe this day will be about the pit it ſelf. Atheiſts doubt whether there be ſuch a pit or no, it is their intereſt to deny it; others cannot tell how to reconcile an everlaſting puniſhment to the Divine Juſtice, there being no proportion between the pleaſures of ſin for a ſeaſon, and the torments of Hell for ever. My Text you ſee plainly mentions a puniſhment with everlaſting deſtruction.
If you conſider the words of my Text with their reference to what went before, you will find the Apoſtle, v. 3. Bleſſing God for the Theſſalonians increaſe, in their Faith, Charity; and v. 4. Their patience in all the tribulations which they had indeed.
You muſt know that theſe Chriſtian inhabitants of Theſſalonica, lived in the firſt and moſt furious times for Goſpel perſecutions, when the Heathen amongſt whom they lived, had gotten a law, and by that law (as the Jews ſaid of Chriſt) thoſe that owned the name of Chriſt ought to die, or to be plundered of their Eſtates, and impriſoned; and amongſt ſo many Heathens it was not poſſible, they ſhould want Informers. Nor did they want ſome Judges that would to the utmoſt execute thoſe ſevere Laws upon them. Now in the enduring of all thoſe hard things for Chriſt and his Goſpels ſake, theſe Chriſtians had ſhewed admirable patience; and for this the Apoſtle thinks himſelf bound to bleſs God, For it is given to us on the behalf of Chriſt to ſuffer, as well as to believe, Phil. 21.9.
Having mentioned theſe perſecutions he inlargeth a little further, v. 5, 6, 7. Comforting them under them,
1. From the Conſideration of the teſtimony in them, of the righteous judgment of God. Which he proveth, v. 6. It is, ſaith he, a righteous thing with God to render tribulation to them that trouble you. 2. To give you who are troubled reſt and peace. Leſt theſe Chriſtians ſhould ſay, but when ſhall theſe things be? He tells them, When the Lord Jeſus ſhall be revealed from Heaven, with his mighty Angels in flaming fire, taking Vengeance on them who know not God and obey not the Goſpel of Chriſt; who (ſaith he in my Text) ſhall be puniſhed with everlaſting deſtruction. The Text will afford us two Propoſitions.
1. Prop. That thoſe perſons who in this life have not known God, or have not obeyed the Goſpel of Chriſt, when Chriſt ſhall come to judgment ſhall be puniſhed with everlaſting Deſtruction, from the preſence of the Lord, and from the glory of his power.
2. Prop. That amongſt ſinners, the perſecutors of others unjuſtly for their conſcience toward God, and for the Goſpel of Chriſt ſhall leaſt eſcape this righteous Judgment. Theſe above others ſhall be puniſhed with everlaſting deſtruction.
The Emphaſis of the propoſition, ſo far as I deſire to handle it, lies in the word everlaſting; they ſhall (ſaith the Text) be puniſhed with everlaſting deſtruction, which is no more than our Saviour had ſaid, Math. 25.46. And thoſe ſhall go into everlaſting puniſhment, but the righteous into life eternal, and Math. 9.44, 46, 48. Where you read of a worm that never dieth, and a fire that is not quenched. The Revelation of Scripture in the caſe is plain enough: only here is the Queſtion.
Queſt. How it can ſtand with the Juſtice, or goodneſs of God, to puniſh momentary Sins, with everlaſting deſtruction?
The grounds of this Queſtion or doubt are.
1. The proportion which Juſtice ſeemeth to require betwixt the offence, and the puniſhment. Juſtice amongſt men requireth a proportion, as well as puniſhment it ſelf; and it is with us accounted injuſtice not to keep a meaſure in puniſhment. Every one condemneth the Roman taking away the life of his Servant, in compenſation of a cup-board of glaſſes he had broken, and we count it hardly juſt, to do the like for little things ſtollen from us: now there ſeemeth to be no proportion betwixt momentany ſingings and eternal puniſhments. Tertullian rightly calls ſins vaporata libidinum momenta, And the holy ghoſt calls them the pleaſures of ſin for a ſeaſon. It is the ſame caſe as to the profits of ſin, man that is born of a woman hath but a ſhort time to live; and no longer time to ſin in, then he hath to live.
2. Eternal torments ſeem to bear no proportion to that infinite goodneſs and mercy of God, which we have read of to be in God. They ſay indeed of Nero, that having condemned a malefactor to long torments, and pleaſing himſelf to ſee him ſo tormented, when the poor wretch called to him for mercy, he gave him no other anſwer, then Nondum tecum in gratiam redii; ſtay Sir, you and I are not friends yet, but is it poſſible without blaſphemy to imagin any ſuch thing of God, of whoſe nature it is to forgive, and to ſhew mercy? Can he pleaſe himſelf with the eternal torments of a creature which he hath made? No, no, (ſaith the Atheist) Hell is but a bugbear, there can be no ſuch thing conſiſtent with the Juſtice and goodneſs of God as Eternal Deſtruction.
But the Scripture affirms it, ſuffer me therefore in general to cry out, O you Sons of men, are not the Lords ways equal? Are not your ways inequal? who art thou, O man, who reaſoneſt with God? Shall the clay ſay to the Potter why haſt thou made me thus? Is not our Reaſon debauched think we when it can agree no better with the Reaſon and wiſdom of God, whence it deriveth, and that in a lefs proportion, than a drop of water beareth to the Ocean, or the Fountain from which it deriveth?
Know therefore that all theſe vain and Atheiſtical reaſonings of our hearts proceed upon one, or more of theſe miſtaken principles.
1. That Gods compaſſion, goodneſs or mercy, muſt be Eternally extended to, and exerciſed upon, the moſt notorious deſperate deſpiſers and contemners of it. Now this is indeed to fancy an idol to our ſelves inſtead of God: we have no reaſon ſo to conceive of God, partly becauſe we find no humane nature ſo tame, though we be under a Law of ſhewing pity and compaſſion; partly, becauſe the Scripture no-where teacheth us ſuch a notion of God. Beſides, that ſuch a notion of God as this is would diſarm the moſt excellent and perfect being of all power to protect it ſelf, from the greateſt injuries which the moſt debauched perſons ſhould offer to it. I would gladly know what reaſon, or what part of Scripture, can induce any to dream of a goodneſs, and mercy of God towards finners beyond this life?
2. That the goodneſs and mercy of God muſt be eſtimated, and meaſured by his diſpenſations to individuals. Amongſt men, mercy to ſome particular perſons that are eminent diſturbers of humane Society, is cruelty to thouſands poſſibly. Gods mercy may be exerciſed, and he may be a God in whom all that the Scripture ſaith of that goodneſs, that is in the Divine being, may be verified, and yet hundreds yea thouſands of impenitent ſinners may eternally periſh.
3. That the proportion which the Divine Juſtice obſerveth in puniſhing ſinners, muſt be meaſured by the proportion of time which the ſinner hath to ſin in. Than which there nothing more falſe, nor (as I ſhall anon ſhew you) is there any ſuch rule kept to in the juſtice of men.
4. That the Juſtice of God is to be meaſured by the ſame meaſures as the Juſtice of men, and nothing which amongſt men is injuſt can be juſt with God; where-as among men, we ſee the ſame rewards and puniſhments are not judged juſt as to all men: all Nations (though the fact be the ſame) otherwiſe puniſh injuries done to ſuperiours than to inferiours, and it is thought but juſt to proportion the puniſhment to the quality and greatneſs of the perſon to whom the injury is done.
5. That the condemned ſinner ſatisfies by his ſuffering, than which there is nothing more falſe. No creditor takes his debtors lying in priſon, whatever miſery he feeleth there, to be any part of payment of his debt. Theſe are ſome of the miſtaken Principles, from which vain man quarrelleth at the Divine Juſtice, in the eternal deſtruction of ſinners. Now theſe things premiſed, I ſhall eaſily ſhew you, that eternal puniſhment is not inconſiſtent with the Juſtice of God, nor doth any way derogate from that infinite goodneſs and mercy which is inſeparable from the Divine Being.
1. Why ſhould we not (in the firſt place) allow that to be juſt with God, which we allow to be juſt and righteous in man? What doth man leſs than this according to the extent of his power? Doth not the Magiſtrate for his offence deprive the Traytor, the Murtherer, or other Malefactor, of his life, and all the comforts of it for ever? Divines ſay, that in Hell there is a pain of loſs, and a pain of ſenſe; and the Schoolmen argue the former to be greater than the latter: you ſee man inflicteth an eternal pain of loſs, and counts it juſt; he taketh away the malefactors life, and all the ſweet concomitants of it from him for ever; he impriſoneth him during life, baniſheth him from his Country, never to return, confiſcates his eſtate for ever: Yet who quarrels with him as if he did unjuſtly?
Object. But will ſome ſay, God doth not only adjudge a ſinner to an eternal loſs of his life, eſtate, liberty, this indeed man doth; but God adjudgeth him alſo to eternal torments, to a neverdying worm, a fire that never ſhall be quenched.
Sol. I anſwer, Had man the ſame power, he would alſo do the ſame thing, and yet hope to be acounted guiltleſs: where eminent injuries are done to perſons of great place and power, How many are angry, and will not be reconciled, though they be under a Divine Law obliging them to the contrary? How doth man ſometimes divide a Malefactors laſt puniſhment, and ſuffers him not to dye at once, but by piece-meal, to make his puniſhment as long-lived as he can? What will you ſay of thoſe condemned to be ſtarved to death? Yet in ſome great crimes, who calleth this cruelty or injuſtice? The greatneſs of the offence is in this caſe judged to juſtifie the extraordinarineſs of the puniſhment.
2. What injuſtice can it be in God, to be ever exacting ſatisfaction to a debt which is never paid, eſpecially when the debtor hath alſo refuſed his pardon for it? Suppoſe one of us hath a debtor who oweth us a great ſum of Money, we offer him, that if he will come to us, and upon his knees but ask pardon, we will forgive him the debt; he refuſeth, we lay him up in Priſon, ſtill he payeth us nothing; Which of us counteth it unjuſt to keep this wretch in Priſon as long as we can? The reaſon why we do not for ever keep him in Priſon, is becauſe that neither we, nor he, are of eternal duration. If indeed the ſuffering of the ſinner a Thouſand, Ten thouſand years, did give any ſatisfaction to God; this were unjuſt: But who counteth a debtors lying in a Gaol, any payment of, or ſatisfaction for his debt? There are two things may be ſaid of every ſin, which ſhould make the thoughts of ſin very dreadful to every underſtanding Chriſtian. 1. That all the holy actions of all the men in the world, cannot make God amends for one ſin. It is a true ſaying of Drexellius, Omnium bonorum ſanctae actiones unius lethalis noxae pondere ſuperantur. 2. That the ſevereſt puniſhment which any poor wretch can ſuffer for ſin, cannot give God ſatisfaction for the leaſt ſin.
3. What pretence can there be of charging God with unjuſtice, for continuing a puniſhment upon that ſinner, that continueth his impenitency. If a ſinner in everlaſting torments indeed either ever could, or did repent, there might poſſibly be ſome pretence for this imputation of injuſtice to God, or at leaſt, ſomething might be colourably ſaid to derogate from the goodneſs and mercy of God, in not delivering him from thoſe torments: Though that Text, Rev. 16.9, 11, poſſibly be not to be underſtood of Hell, yet you have in it, a true picture of ſuch as are under the condemnation of it. When the fourth and fifth Angels poured out their vials, and had power to ſcorch men with fire, it is ſaid, verſ. 9, That they were ſcorched with great heat, and blaſphemed the name of God, which had power over thoſe plagues, and repented not to give him glory. And again, verſ. 11, They blaſphemed the God of Heaven, becauſe of their pains, and their ſores, and repented not of their deeds. I ſay theſe two verſes give you as to this thing, a true picture of Hell. Sinners are there plagued, and ſcorched with heat, but they repent not, to give glory to God. Had they in this life repented, they had never come into thoſe flames. In that ſtate indeed, there is no place, no means for repentance, nor hath any ſufferer there any heart for it. Non decebat juſtitiam dei poenitere non poenitentium injuſtitiae humanae; It did not become the juſtice of God to repent, as to their puniſhment, who never repent of their own injuſtice, and unrighteouſneſs. What man pitieth a perſon laid in Gaol for contriving Treaſon againſt his Prince, or Country? Becauſe he continueth there, whiles even in Priſon he goes on to revile, and threaten, and act what miſchief is in his power under his circumſtances? And will not ſo much as ſay that he hath done amiſs, nor beg his Princes pardon? This is the caſe of the damned ſoul: in this life he ſinned, but refuſed to repent, though he was often called to, and admoniſhed to repent; God throws him for his ſin, continued in impenitently, into Hell; there he repenteth not, he ſaith not ſo much as, I have ſinned, Lord have mercy upon me: Is God think you unjuſt in keeping this hardened, ſtubborn, and impenitent ſinner in an eternal Priſon? In this the ſinner is like to the Devil, and to his evil Angels; as the Saints in the reſurection are made like to the good Angels: ſo ſinners are like to the evil Angels. The Devils never repent, they never ſay, what have we done, they never ask God pardon; no more do ſinners that are once condemned to a fellowſhip and ſociety with them for ever.
4. What injuſtice can there be in God, never to ceaſe from puniſhing that ſinner, who never ceaſeth from his acts of ſin? I ſhall not here concern my ſelf in that queſtion, whether the blaſphemies of the damned be ſins, yea, or no: For my own part, I ſee no reaſon why they ſhould not be called ſins, they are the acts of rational creatures contrary to the Law of God. If the ſinner had in this life ceaſed to do evil, he had never come in thoſe torments; if he ceaſed not to ſin in this life, I ask when he ceaſed, or by what other name we can call the blaſphemies of damned ſouls becauſe of their torments, than that of ſins againſt God? If they be ſins, I ſay, damned ſouls never ceaſe to ſin. Are not the blaſphemies of the Devils ſins? And are not the blaſphemies of damned ſouls of the ſame nature? But I will not enlarge upon this, for it hath a great cognation to the former.
5. If it were not unjuſt with God to annex the penalty of eternal deſtruction to his threatning againſt ſin, it cannot be unjuſt with him, having enacted a Law under ſuch a penalty to execute it. The truth of this dependeth upon this principle, That it can be no injuſtice, to put a juſt Law in execution, which is ſo plain, as that it demonſtrateth it ſelf to every mans reaſon. For what is Juſtice in the execution or practice of it, but the putting of juſt laws in execution? Beſides, what is neceſſary cannot be unjuſt. Hath the Lord ſpoken it, and ſhall he not do it (ſaith the Prophet)? God having enacted ſuch a Law, and affixed ſuch a threatning to it is concerned in truth, to give being to the execution of it. So that all I have to do, is to evince the wiſdom and juſtice of God in making ſuch a Law, which will appear to you, if you pleaſe to conſider,
1. The influence which it hath upon thoſe who ſhall be ſaved, as a means to bring them to Heaven; this appeareth, from that of the Apoſtle, 1 Cor. 5.11, We knowing the terrors of the Lord, perſwade men: as alſo from the frequent uſe which both our Saviour and his Apoſtles make of this argument, to deter men from ſin, and to engage them to that duty which they owe unto God; in the performance of which they ſhall obtain everlaſting life and ſalvation. John Baptiſt uſeth it, Matt. 3.7. Our Saviour uſeth it, Matt. 25. The Apoſtle uſeth it, 1 Theſ. 1.10, and in many other places of Scripture.
2. Such a Law hath undoubtedly a great influence upon the worſt of men, and keepeth them in awe, ſo as they dare not be ſo vile, as they otherwiſe would be. I have told you of that Heathen who is reported to have ſaid, That if God had not eſtabliſhed death by his Law, it was yet ſo neceſſary for mankind, that it had been reaſon that Governours ſhould have eſtabliſhed ſome Law, to have determined mens lives at ſuch or ſuch times. The Heathens knew nothing of the Revelation of Gods Will, as to the eternal deſtruction of any; but ſaw ſuch a ſanction ſo neceſſary for the rule and government of the World, that they figured ſuch a thing, a place where thirſty Tantalus ſhould have rivers juſt waſhing up to his lips, and yet he ſhould not be able to drink of them; where weary Siſyphus ſhould be always labouring to roll a ſtone up the hill, for which he ſhould never be able to find a reſting-place. The Heathens ſaw the neceſſity of frighting the world with a Sanction, for eternal puniſhments, for the puniſhment of wickedneſs. It is a ſaying of Cicero, Itaque ut aliqua in vita formido improbis eſſet poſita, apud infero ejuſmodi quaedam ſupplicia impiis antique conſtituta eſſe voluerunt, quod videbant his remotis, non eſſe mortem ipſam pertimeſcendam. Orat. 4. in Catilinam: That is, That wicked men might in this life have upon them ſome fear of puniſhment, the Ancients would have ſome puniſhments appointed in Hell; for they ſaw, that without this, even death it ſelf would not be feared. Hence it was that Origen (one of the Ancients) though (as he had many other errors) he thought the puniſhment of the damned ſhould one day have an end; yet (as they ſay) he would never openly publiſh his opinion, being aware what a deluge of wickedneſs it would let in upon the world. I would offer it to any reaſonable mans thoughts, to conſider, what leſs than a threatening of eternal deſtruction could be in prudence judged, to bear any proportion to the impetuous luſt of rage and paſſion, that diſturbeth humane nature. Governors affix to their Laws, the penalties of perpetual impriſonment, baniſhment, whippings, brandings, burning, hanging, hanging drawing and quartering: we ſee this is not ſufficient, hundreds of perſons throughout England in a year, are cut off, notwithſtanding theſe Laws, and theſe puniſhments: It is true, ſome hope of eſcaping, and not being detected, may a little encourage; but this is not the main, they know if the worſt comes that can come, it is but exerciſing patience for an hour or two, and they are out of their miſery. I appeal to every conſiderate perſons judgment, whether he doth not think, that if the aw of an eternal deſtruction were of the world, the world would not be a Thouſand times more full of Traytors, Murtherers, Blaſphemers, Adulterers, Thieves, Defiers of all Divine and humane Laws than it is at this day, though it be now full enough; if they do not think ſo, their thoughts are very ſhallow, and they will be at a loſs, to tell us how the Chriſtianized parts of the world are more civil, and have fewer of theſe exorbitancies, than are to be found amongſt Indians and Barbarians: if they do think the world would be much worſe, I would fain know of them, whether the eſtabliſhing a law for the eternal deſtruction of ſinners, were not both juſt, and a piece of infinite Wiſdom in God. Now, if it were juſt for God to eſtabliſh ſuch a Law, I am ſure it muſt be a piece of diſtributive Juſtice in God to put it in execution; yea, and his truth muſt be alſo concerned in it: he hath ſpoken it, and he muſt do it; for he cannot alter the thing that hath gone out of his lips. It is I think reaſonably ſaid by an ingenious Author, That it more concerneth the glory of God, to keep many from ſin, than to keep a few from Hell. The Glory of God is far more highly his concern, than the ſalvation of particular perſons. Gods Glory is more advanced by the reſtraint of ſin in the univerſality of mankind, than it is hindred by the damnation of any part of them: And methinks we might without any great difficulty agree this, when-as it appeareth, both by our Laws, and the daily proceedings of our Courts of Judicatory; we agree it to be more for the publick good of a Nation, that the Government and Laws of a Nation ſhould be maintained, than that the lives of hundreds of Traytors, Murtherers, Thieves, and other miſcreants, that are diſturbers of humane polities, and ſocieties ſhould be preſerved.
3. But this is further advantaged from the conſideration, That this righteous Sanction of eternal deſtruction, is executed under the Goſpel upon none to whom it hath not been a mean before to keep them from it. I have told you, that as to thoſe ordained to life, it is a means to preſerve them from wrath to come, to hear of it, the Miniſters of the Lord knowing the terrors of the Lord perſwade men; and by the conſideration and the hearing of theſe terrors, as by a partial mean, they are brought into a ſtate oppoſite to it, a ſtate of eternal joy and felicity. To the whole of mankind, it is a mean to reſtrain them from ſin: I now add, that theſe poor wretches, who at laſt drop into the Pit as the demerit of their ſins, continued in without repentance, have, or might have formerly heard of it denounced againſt them, as a means to keep them from it, and to bring them to an eternal felicity. Now doth man judge it a righteous thing, having made, and promulged Laws to his Subjects, telling them what ſhall be judged Treaſon, and what ſhall be the puniſhment of a Traytor, and therefore promulged his Laws, that they might take heed of Treaſons, Murthers, or other enormous crimes; If afterwards they will commit them, that his Law ſhould be rigorouſly executed upon them, to the confiſcation of their goods, the depriving them of their liberties, yea, and lives too: I ſay, doth man thus judge? and ſhall we think it an unrighteous thing with God, when he doth not ſurprize ſinners in their heaps of ſin, but publiſheth his Law in his word, promulgeth it by Miniſters, and therefore publiſheth it, that men and women might be by the terrors of the Lord perſuaded, and warned to flee from the wrath that is to come, and take heed of having their portion in that place, where the worm never dieth, and the fire never goeth out; yet notwithſtanding, in defiance of the authority of God, and in the contempt of his Law, they will go on, and take no warning to execute this Law upon them? To conclude this Meditation, to execute a juſt Law, can be no injuſtice, no cruelty, and in God it is neceſſary to vindicate both his authory, and truth. This Law of eternal deſtruction, as the puniſhment of ſin, conſidered in its firſt eſtabliſhment, was a juſt Law: Juſt, becauſe a means to bring many to Heaven, becauſe an univerſal mean and moſt prudential, and almoſt alone effectual to reſtrain ſin in the world; and becauſe it was firſt a mean to preſerve them from the pit, who at laſt through their own choice, ſtubbornneſs, and wilfulneſs, do fall into it. It is therefore impoſſible that it ſhould be any injuſtice in God to put this Law in execution, to puniſh impenitent and incorrigible ſinners with eternal deſtruction.
6. The proportion which Juſtice is to obſerve, and adjuſt betwixt a puniſhment and an enormous ſinful act, is by no means to be meaſured, by comparing the time, or degree of pleaſure, which the ſinner hath had for his ſinning, or in his ſinful act, but by comparing the puniſhment, either with the dignity of the perſon injured and contemned, or with the damage done by the offence, or with the malice, treachery, and perfidiouſneſs of the perſon offending. It muſt be acknowledged that diſtributive juſtice is to obſerve a proportion betwixt the puniſhment, and the nature of the offence: And upon this true principle it is, that this objection, theſe reaſonings of ours, againſt the juſtice of God in the eternal deſtruction of ſinners do proceed. But I ſay,
1. This Proportion is not to be meaſured, either by the time the ſinner hath had to commit his ſins in, or by the degree of pleaſure, which the ſinner hath had in his inordinate ſinful actions. That's all which the caviller in this point againſt Divine Juſtice hath here to ſay: What proportion is there between the ſins of a few years, and eternal deſtruction? being tormented in Hell Ten thouſand times ten thouſand years? But who amongſt men meaſureth thus the proportion of any puniſhment to any kind of offences amongſt men? The Murtherer hath killed his neighbour, the Traytor his Prince, his work was done in a ſmall part of an hour; it may be very few days were taken up, either in the contrivance or execution of his deſign. Doth juſtice require, that the time of theſe Malefactors Impriſonment, or torture in Death, ſhould not exceed the time of the contrivance, or execution of their ſin? who ever ſo judged? There is nothing more ordinary in Philoſophy, than to ſay, that diſtributive Juſtice ought to proceed according to Geometrical proportion between perſons and things, not according to an Arithmetical proportion, obſerved in dealings between man and man. The meaſure then of a ſinful action is not to be taken from the duration or continuance of a ſinful Act. But,
1. From the dignity of the perſon offended, injured, and contemned. He that murthereth his Prince is puniſhed otherwiſe, and more ſeverely than he who murthereth his equal. By Gods Law, if the Daughter of the High Prieſt committed uncleanneſs ſhe was to be burned, Levit. 21.9. So was not every one who was an adultereſs; but ſhe had defiled her father, and therefore was not to dye an ordinary death. It is only ſaid, he that curſeth his father or mother ſhall dye, Levit. 20.9. In our Law, If a perſon murthereth his equal, or inferiour, he or ſhe ſhall be hanged, they ſhall dye the ordinary death of malefactors; but if the Woman murthereth her Husband, the Child his Parent, the Servant his Maſter, they ſhall be burned; if the Traytor murthereth his Soveraign, he ſhall be hanged, drawn and quartered: The injury is done to their ſuperiors. Now there is not ſo great a diſproportion betwixt the greateſt Emperor, and the meaneſt Villain in the world, as there is betwixt the great God of Heaven and Earth, and his creature: Nor is there ſo great a diſproportion betwixt hanging, burning, and torturing to death, and eternal puniſhment, as there is betwixt an infinite and a finite being. Sin taketh an infiniteneſs, from the infiniteneſs of that God againſt whom it is committed. And ſo is objective infinitum, objectively infinite; ſo as there is no diſproportion, though the puniſhment be as they ſay durative infinita, infinite in duration. The durative infiniteneſs of the puniſhment, is adequated to the objective infiniteneſs of ſin.
2. Sin is to be meaſured by the damage it doth to the perſon injured, or to the publick. Upon this principle of Reaſon proceedeth another reaſon of different puniſhments: He that meerly curſeth or ſpeaketh evil of his Prince, ſhall not be puniſhed as he that murthereth him. Now ſin wrongeth God infinite ways. In his Soveraignty. The ſinner ſaith, God hath no Authority over me, no power, no right to command me; my thoughts are free, I will think what I liſt; my tongue is my own, I will ſpeak, God hath nothing to do with me; it wrongeth God in his holineſs, it ſays the Laws of God are not holy, it wrongeth him in his Omniſcience, Omnipotence, All ſufficiency, in his Juſtice, in his Wiſdom, in all his Attributes: It were a great work to ſhew you how many ways ſin wrongeth God; it is intenſive infinitum, intenſively infinite, and therefore a puniſhment of an infinite extenſion, is but proportioned unto it. I paſs over the injury done by it to man, as not to be compared with this.
3. Sin is to be meaſured by the falſhood, treachery, malice and perfidiouſneſs of the perſon offending. Hence the traytor, the rebellious child, the bloody wife and ſervant are more ſeverely puniſhed than others that do the ſame things to other perſons, becauſe they violate a truſt, and ſhew the greateſt treachery and perfidiouſneſs. Iniquity takes the greater heinouſneſs from the greateſt obligations to the contrary duty. Now in all ſinning againſt God there are the greateſt failers of faith and duty, the greateſt abuſes of love and goodneſs imaginable. So as if we thus take our meaſures, juſtice keeps but a due geometrical proportion in the eternal puniſhment of the momentary ſins of ſinners; for as is the puniſhment to the offence, ſo is the party offended to the party offending. As the puniſhment is without end, infinite, whereas the ſins were momentary and temporary: ſo the party offended was infinite, and the ſinner who dared to defie infinite Majeſty, and diſobey an infinitely great and glorious God was but a finite worm. As is the injury in ſinning to a man, ſo is the vengeance in puniſhment to the ſin. Man is a poor pitiful worm, but by ſin he doth an infinite wrong to God; it cannot be expreſſed how he diſhonoureth God: there is no meaſuring the depth of the guilt in ſin. Sin is indeed a finite thing, but it is puniſhed with an infinite puniſhment; proportioned well enough to the infinite wrong done to the Divine being by it. Let this be a ſixth Demonſtration of the juſtice of God.
7. The juſtice of God in the eternal puniſhment of finite temporary ſins, is cleared in this, That the ſinner hath ſinned, in ſuo aeterno, in his eternity. There is in every ſinner infinita voluntas peccandi, a will to ſin infinitely and without end. This I remember a learned Author calleth peſſimam adhaeſionem peccati, one of the worſt circumſtances of ſin. That the ſinner doth not ſin eternally, is from Gods quicker cutting aſunder the thred of his life: had the thred of a ſinners life run out to eternity, he would have ſinned to eternity. Suppoſe one amongſt the damned who had not ſpent above twenty or thirty years in the world in ſinning, I would appeal to the judgement of any deliberate man, whether this man would not willingly have lived fifty, ſixty, or an hundred years, and if he therefore did not deſire to live ſo long, that he might take his fill of ſin, ſatiate himſelf with his luſts; he who ſaith otherwiſe muſt charge God with damning a ſoul, who, he knew would have repented, if God would have ſuffered him to have lived long enough; and can any entertain ſuch a thought of God? If the ſinner had lived for ever he would have gone on in his ſins for ever; then there was in him a kind of infiniteneſs in willing ſin. This account of the juſtice of God in the eternal deſtruction of ſinners, is given us by Greg. Mag. I will give you his words in Engliſh.
They who cavil (ſaith he) at the juſtice of God in this ſpeak right, if the juſt Judge of the whole earth did not proceed againſt men, as well for their thoughts as their actions: wicked mens ſins are therefore finite, becauſe their lives are ſo. They would have lived eternally, that they might have ſinned eternally; for they more deſire to ſin than to live, and therefore they deſire to live always, that they might never ceaſe to ſin. Gr. Mag. mor. l. 4. c. 18.
It is therefore righteous with God that their puniſhment ſhould never end, whoſe ſinful hearts knew no end in their willingneſs and luſtings to ſin. The ſinner hath no end as to Divine Vengeance, becauſe as long as he could he would know no term in ſinning. It is not juſt with man to puniſh the intentions and motions of the heart, becauſe he can but gueſs at them; he cannot certainly know them till they appear by ſome overt actions. Our Law makes it treaſon to imagine the death of the King; indeed the Traytor is not puniſhed till his imagination be diſcovered by ſome overt words or actions, by which alone man can judge of intentions and imaginations: but to ſhew us how juſt even man ſometimes judgeth it, eſpecially in ſome great crimes, to puniſh intentions; very ſmall overt actions will ſometimes ſerve to judge of the counſels, deſignes and intentions of a malefactors heart.
8. The juſtice of God in puniſhing ſinners with everlaſting deſtruction, is apparent by his propoſal of an eternal reward to the greateſt ſinners, if they will repent and turn unto him. God ſetteth before every ſinner an eternal life, as well as an eternal death; the ſinner maketh his choice, he chooſeth death rather than life; ſo as the proportion of Juſtice in the puniſhment, is juſtified by the proportion of the reward offered, in caſe the ſinner would leave his ſins and turn unto God. This account Aquinas gives of the juſtice of God in this particular. The ſinner (ſaith he) refuſeth and putteth from him an infinite good, and deſpiſeth an unchangeable good for things that are mutable. Gods puniſhments are no greater nor of longer duration, than his rewards are which are propoſed to the ſame perſons, if they would have turned from their ſins, that they might have lived.
9. Who can ſo much as in a ſecret thought charge God with injuſtice, in the eternal puniſhment of a ſinner, who remembreth that God for the ſin of man laid a puniſhment upon an infinite perſon, who was the Son of his eternal love: and this the Apoſtle ſaith, Rom. 3.26. Was to declare his righteouſneſs: To declare, I ſay, at this time his righteouſneſs, that he might be juſt, and the Juſtifier of him who believeth in Jeſus. Now in this we are ſo far from quarrelling at the juſtice of God, that there is no Chriſtian that doth not adore and admire it: what is the difference? There God puniſhed an infinite perſon for a time; here he puniſheth finite perſons in an infinity of time, that what they cannot ſuffer in the intenſion of their ſuffering, they might be ever doing in the extenſion of time: yea and this difference more is obſervable, God in puniſhing his Son, laid our iniquities upon another; here the ſinner beareth none but his own burthen, and doth but ſuffer the puniſhment due to his own iniquity. Now if we will quarrel at Gods righteouſneſs in this loading of his own Son with the burthen of his wrath, we quarrel at the higheſt contrivement of Divine and Infinite Wiſdom for the ſalvation of men: yet it is much more reaſonable to diſpute that than the juſtice of God, in the eternal perſonal puniſhment of a ſinner. It is the ſaying of Nierembergius.
Illud mihi videtur ridiculum, mirari Divinam ſeveritatem in aeterna ſceleſtorum punitione, nec intendere infinitam illam juſtitiam in innocentia unigeniti dilecti ſui: Quid mirum torqueri in aeternum ſceleſtos pro peccatis ſuis ſi paſſus eſt pro alienis juſtiſſimus Dei filius? Qui potuit ſuſtinere ſine contumelia ſuae bonitatis chariſſimum natum una hora pati injuſte, multo melius tolerabit aeternis injuſtos ſuppliciis affligi juſtiſſime. Nieremb.
It to me (ſaith he) ſeemeth ridiculous to admire at Divine ſeverity in the eternal puniſhment of wicked men, and not to attend to that infinite juſtice in the innocency of his only beloved Son. What wonder is it that wicked men ſhould be for ever tormented for their own ſins, if the moſt righteous ſon of God ſuffered for the ſins of others. He that without a reproach to his goodneſs could endure his moſt dear Son to ſuffer ſo long as one hour, will much better endure unjuſt ſinners to be tormented with eternal puniſhment.
10. Laſtly, It is the greateſt error and madneſs imaginable for any ſoul to dream of mercy in God, after the contempt and deſpiſing of his goodneſs and mercy, to a final impenitency. What is Divine goodneſs and mercy, but the will of God inclining him to do good to miſerable creatures. This, we ſay, is to be found in God, and that to an infinite degree; and is abundantly ſeen in his long-ſuffering and forbearance of them, and patience to them; in his waiting upon them all the days of their life, giving them his Goſpel, ſending them his Miniſters, beſeeching them to be reconciled unto God, knocking by his Spirit at the doors of their hearts. Thus the merciful God extendeth his goodneſs unto all ſinners, a long time he declareth that he deſireth not the death of any ſinner, but is willing that all ſhould be ſaved, by coming to the acknowledgment of the truth. The vile ſinner through the pride of his heart, will not ſeek after God, but vexeth, grieveth, reſiſteth his holy Spirit from time to time, refuſeth to repent and to turn unto God, defieth him, mocketh at the tenders of Divine grace: thus he liveth, thus he dieth, yet hath heard of, and knoweth the threatnings of eternal deſtruction: he looketh upon them as bug-bear things, not to fright ſuch men as he is, but children only: he drinks, he ſwears, he curſeth and blaſphemeth God; lyes, breaketh Sabbaths, he will venture it. Who is that God that ſhall reſtrain the luſts of his heart? He will try whether there be ſuch an Hell, ſuch an eternal deſtruction yea or no. What do we talk of mercy after this, to ſuch a bold defier of the Divine Majeſty? What kind of being muſt we fancy the eternal God, if we ſhould imagine him to have one drop of mercy for ſuch a contemner and defier of Divine goodneſs? Surely he that made this man will have no mercy on him, he that formed him can ſhew him no favour, without a dethroning himſelf, and making himſelf the contempt of his creature. This every ſinner doth, one more openly and boldly, another more ſecretly and tacitly. Every fool, if he doth not ſpeak it with his tongue, yet ſaith in his heart, there is no God. Whiles vain man talks of mercy in God in this caſe, I am afraid he fancieth mercy in God to be a paſſion as it is in us, which neceſſarily ſtirs to compaſſionate every object of miſery. Alas! it is no ſuch thing, it is nothing elſe but the good will of God to do good to ſinners if they will be made partakers of his goodneſs: The ſame will moveth, and that juſtly too, otherwiſe after this life the red flag is then held out. The laſt grains of ſand in the glaſs of mercy are dropt out, when this life is determined. There is no more ſacrifice for ſin remaining, but a dreadful looking for of Judgement and fiery indignation which ſhall devour the adverſaries. He that deſpiſed Moſes law, died without mercy; of how much ſorer puniſhment ſhall they be thought worthy, who have trodden under foot the blood of the Son of God, and have counted the blood of the Covenant wherewith he was ſanctified, as an unholy thing, Heb. 10.26, 27. Theſe men have done deſpight to the Spirit of Grace, and we know who hath ſaid vengeance is mine, and I will repay it, I will recompenſe (ſaith the Lord) and again, the Lord ſhall judge his people. I conclude then with the Apoſtle in that place, It is a fearful thing to fall into the hands of the living God. There is a time for all things, and as it is ſo with men, ſo it is with God: There is a time for mercy, that is the time of this life; and there muſt be a time for the execution of Juſtice, when God ſhall declare his righteouſneſs upon ſinners who have deſpiſed his goodneſs and patience, that is the time after this life. The inch of Candle is out when the ſinners life is expired: no more coming to the waters, and buying then what before was offered without money, and without price. Mercy hath done its utmoſt as to ſuch ſinners: no more mercy is to be found in God for them, no more compaſſion in that God who is full of mercy and tender compaſſion. Nor ſhall we need at all to ſtumble at this, for to oblige Magiſtrates to be always pitiful to them that are in miſery, though they have been the cauſes of it to themſelves, and have brought themſelves into miſery by the higheſt contempts of Authority and Government; yea and of the clemency and patience of the Magiſtrate, were quickly to proſtitute all Government, and to expoſe thoſe that manage it to the baſeſt contempt and ſcorn imaginable: and if the Princes and Judges of the earth, and Generals of Armies upon the proſpect of this, ſee a neceſſity of ſetting limits to their bowels of compaſſion, and no one judgeth them either unjuſt or cruel in ſo doing; why may not the ſame be allowed to the holy and righteous God? But I have ſpoken enough to convince thoſe who obſerve the principles of juſtice allowed in the practice of all States and Governments, with the general obſervation of the wiſer ſort in the world, That God is neither cruel nor unrighteous in puniſhing with an eternal deſtruction thoſe that know not God, and obey not his Goſpel, although their time and pleaſure of ſinning hath born no proportion, either to the time or degree of their torments. I ſhall apply it but in a word or two.
1. The firſt, To ſinners who are yet impenitent, who have not yet by repentance and faith ſaved themſelves from this wrath to come.
2. The ſecond to thoſe who through grace have ſaved themſelves from this wrath.
Ʋſe 1. To the firſt I ſhall only ſpeak after the great Apoſtle of the Gentiles. We knowing the terrors of the Lord, perſwade you. 1. Not to ſtand diſputing with God about the juſtice and equity of his ways. 2. While your time laſteth to ſave your ſelves from theſe eternal burnings, from this worm which never dieth, this fire which never goeth out.
1. Diſpute not then Divine Juſtice, as to the eternal Deſtruction of ſinners. You ſee if you do, you will fall in judgement, though you ſhould be tried by the common laws of men, by the cuſtoms and practices of all Nations. Flatter not your ſelves, that whatever your Miniſters tell you, the goodneſs and mercy of God will not allow him to ſee his creatures eternally tormented; or that the juſtice of God cannot allow him to puniſh the ſinnings of a few hours, or years with an eternity of torments. What have they to do with mercy who have out-ſinned their days and years of mercy, and deſpiſed the long-ſuffering, patience and forbearance of God, that for twenty, thirty, forty years together was leading them to repentance, and waiting for their converſion, and turning to him; who had a day and time of repentance, but repented not; an eternal life and happineſs offered them, but refuſed it, and have judged themſelves unworthy of eternal life? O let all ſinners ceaſe diſputing Divine Juſtice, and preſuming upon I know not what mercy in God, and let them to day, while it is called to day, not harden their hearts, but ſtudy to ſave themſelves from this wrath that is to come! Let me but offer you one or two Meditations.
1. Conſider with your ſelves, how often you have deſerved this eternal deſtruction from the preſence of the Lord, and from the glory of his power; and how many are dropped into it, who never lived ſo long, nor ſinned ſo much as you have done? Do not you think that an High-way-man, or ſome other notorious villain, as he paſſeth by a pair of Gallows upon the road, hath many ſuch a cold thought as this: How many have periſhed upon this tree for ſtealing but a few ſhillings, or ſome things of little value? how often have I deſerved the ſame puniſhment, though I as yet eſcape? Oh that you who are yet in a ſtate of guilt and impenitency, would reflect upon your ſelves, and ſay, Lord! how many are dropt into the pit of eternal deſtruction, who never lived ſo long as I have lived, nor ſinned to that degree that I have ſinned! yet they are periſhed, and for ever periſhed, yet I live, and am out of that pit.
2. Conſider what an hairs-breadth there is betwixt you and this eternal deſtruction. You ſee ſome in a moment going down into the pit, ſome in an hours time, ſome in a weeks time; you ſleep over it every night, you tread over it every day; you need not be told how little there is betwixt us and death every day: How ſuddenly do you ſee ſome ſnatched away on your right hand? others ſnatched away on your left hand, Ananias and Saphira drop into the pit with a lye in their mouths? What know you what this day, what the next night may bring forth upon our ſouls? Let me conclude this with an Exhortation much of that nature, which Daniel uſed to that great King.
Wherefore, O Sinners! let my counſel be acceptable unto you, break off your ſins by a true repentance, and your iniquities, by a coming unto Chriſt; if ſo be you may ſave your ſelves from this wrath to come.
Ʋſe 2. In the ſecond place, Let the People of God, who are delivered from this wrath, and by grace tranſlated into the Kingdom of the Lord Jeſus Chriſt, look back with thankful hearts upon this danger which they have eſcaped. They tell a ſtory of a perſon, who being diſordered with drink, and riding over a bridg, where he very narrowly, but inſenſibly eſcaped the danger of his life; coming back the next day, and viewing his danger, he was ſo aſtoniſhed, as that he dropt down dead: your reflexion upon this eternal deſtruction, which (through grace) you have eſcaped, ought to have no ſuch influence upon you. But from the ſight of this dreadful wrath to come, which you have eſcaped, reflect theſe two more profitable Meditations upon your ſouls.
1. What hath God done for me, delivering me from ſuch a death? Oh how patient was God with me? how many nights did I ſleep over hell? how many days? how many years did I tread over theſe endleſs torments? Oh! what hath God done for me, in plucking my foot out of this ſnare, as a brand out of this fire?
2. What ſhall I do? what, can I do enough for that God, who hath ſaved me from ſuch a death? how often might he have thrown me into Hell? O Lord, I am thy ſervant, I am thy ſervant, thou haſt ſaved me from that wrath which is to come. What an engagement ſhould this lay upon us? in noſtro aeterno, to ſerve the Lord while we have any being. Let us therefore go away ſinging with David, We will extol thee, our God, our King we will praiſe thee for ever, and ever; every day we will bleſs thee, and we will praiſe thee for evermore, Pſal. 145.1. Bleſs the Lord, O my ſoul, and all that is within me, bleſs his holy name; bleſs the Lord, O my ſoul, and forget not all his benefits. Who forgiveth all thine iniquity? who healeth all thy diſeaſes? who redeemeth thy life from deſtruction [yea from eternal deſtruction] who crowneth thee with loving-kindneſs and tender mercies, Pſal. 103.1, 2, 3, 4.