IN this chapter our Saviour discourses of his second coming to judge the world, when all must appear before him, to hear and receive their final sen­tence. Now from the 31st to the 46th verse, he tells us more plainly and particularly, how and with what wisdom and equity, the judgment will proceed, and after sentence is awarded according to the just de­sert, or demerit of all good and bad; execution will be taken out and levelled on all accordingly, as in our text—"And these (the wicked) shall go away into ever­lasting punishment: but the righteous into life eternal." These words are so plain and express at first view, that they need but little explanation. The scope and de­sign of them is, to represent to us the different states of good and bad men in the other world, and that their [Page 4] end, or state there, will be as different as their ways and doings have been here in this world, which certainly are matters of the highest concernment, to be well con­sidered by us in this our only probation season, for one or the other of these states which are, or will be unal­terable forever. In a word, we are plainly here taught those two soul concerning propositions, viz.

Proposition first. THAT good men, or all the God­ly, shall be eternally happy in the other world.

Prop. 2d. THAT wicked men, or all the ungodly, shall be eternally punished for their sins in the other world.

MANKIND seem to be willing enough to acknowledge the truth of this first proposition, hoping to share in the blessings of it; but many for want of this gospel hope, have a great aversion to this second proposition, and are unwilling it should be true, or be received for truth, that the punishment of the wicked should be eternal, and have their objections and cavils against the truth of it: but it ought to be observed, that if the glorifi­cation of the saints in heaven is eternal, so is the pu­nishment of them that perish; for these are in exact opposition and same measure of time. But more of this hereafter.

As the great difficulty lies with respect to the second [...], which is denied by some ('tis hoped not [...] among us) I shall therefore begin with that [Page 5] first, and endeavour to prove that the doctrine of the eternal punishment of the wicked in the other world, is a true, just, and reasonable doctrine, plainly and fully taught us in God's sacred oracles. Here there­fore we shall shew these two things.

I. THAT it is a doctrine clearly, fully and plainly taught us by Christ himself, in the sacred scriptures.

II. THAT it is a just and reasonable doctrine, wor­thy the blessed author of it, and greatly beneficial to mankind in many respects, &c.

Prop. 1st. WE say, that this doctrine of eternal re­wards and punishments, is a doctrine clearly, fully and plainly taught us by Christ himself in the sacred scrip­tures; and for the illustration of this, let us look back to the foundation: when God created our first parents innocent and holy, to warn them to continue in their obedience and fealty to God, death was threatened as the immediate consequence of sin, "in the day thou eatest thereof, thou shalt surely die," or dy­ing thou shalt die a continual everlasting death. They disobeying incured the penalty on themselves and posterity; and hence God determined what the effect of sin should ever be—The soul that sinneth, it shall die—The wicked shall be turned into hell with all the nations that forget God. In the new Testament we are more fully told what hell is, viz. a lake burning with fire and brimstone—and the smoke of their tor­ment [Page 6] assendeth forever and ever; and as these torments are intollerable, so they are eternal and never ceasing, into which our Saviour assures us, that the wicked shall be cast in the other world. So in our text, "and these (viz. the wicked) shall go away into everlasting punish­ment," and in Mat. xxviii. 41. "Depart from me ye cursed, into everlasting fire, prepared for the Devil and his angels," chap. xviii. 8. "where the worm dieth not and the fire is not quenched"—Rev. xx. 10. "and shall be tormented forever and ever"—and in Mark, chap. 9. 'tis three times over, severally and very pathetical­ly asserted by our Saviour, that "their worm dieth not and fire is not quenched." And what says the Apostle, speaking of those that know not God, nor obey the gospel of his Son? Why "they shall be punished with everlasting destruction from the presence of the Lord, and for the glory of his power." 2 Thess. i. 9. Now how full, how clear, how perfectly agreeing with these scriptures for affirming this doctrine, of the eternal re­wards of the Godly, and eternal punishment of the wicked in the other world; nor can there be one text produced in all the book of God, that gives any real intimation, that the punishment of the wicked who continue obstinate in sin, to the end of this life; that the punishment of such in the other world, shall ever have an end, or mittigation. The Athiest says there is no God; but can never prove it. The Deist denies the scriptures of the old and new Testament, to be a [Page 7] divine revelation from God; but can no more prove it than the Athiest can what he affirms. And just so it is with them that deny the eternity of hell torments, they cannot prove what they would fain persuade them­selves and others to believe; but 'tis a negative propo­sition incapable of proof.

Prop. 2d. WE say and affirm, that this is a just and reasonable doctrine, worthy the blessed author of it, and greatly beneficial to the good and best interest of mankind in many respects, &c. These assertions, we shall endeavour to prove and make evident—and then consider such obejections, or cavils, as are, or may be made against this true, plain and scripture doc­trine which we assert.

HERE then let the following arguments be seriously and impartially considered—as 1st. That the belief of this doctrine is really beneficial and necessary, and for the good of mankind; as 'tis a necessary proper check and restraint on the unruly lusts, corrupti­ons, and exorbitant passions of mankind in this corrupt fallen state. 'Tis wonderful to observe, what possessi­on the world, the lusts of the flesh, the lust of the eye, and the pride of life, has got of men's heart, i. e. the strong appetite corrupt nature has, for indulging fleshly pleasures, the lust of the eye after gain and riches, rich possessions, &c. and the pride of life, i. e. the strong in­satiable thirst after honor, pomp, grandure, and a vain­glorious [Page 8] life. What will not men do? What risks wont they run? Yea, many times not stick at the most cruel and shameful barbarities to gratify those insatia­ble cravings of carnal, corrupt nature, that must be o­beyed against the plain dictates of reason, be the con­sequence what it will; as Jere. ii. 25. "Thou saidest there is no hope: no, for I have loved strangers, and after them will I go." And is it so? Dont mankind then stand in need of some powerful restraint, to check these so disorderly lusts and passions, without which all manner of rapine, injustice and confusion must take place, and men be like wolves and tygers to devour one another? Nor can any means be assigned so proper, and power to answer the end in this case, as the doc­trine of future, eternal rewards and punishments. Tem­porary punishments, or evils, are too weak for ans­wering these great ends, of restraining and curbing the exorbitant lusts and passions of carnal and corrupt nature, and that because they are temporary and soon at an end, and the sinner may think and pursuade him­self, that he shall surely outlive these temporary punish­ments, for infinite ages in bliss and glory. But the apprehension of being eternally miserable in the other world, strikes a dread on human nature, and becomes a powerful restraint from sin. For who can bear the thought of dwelling with devouring fire, and everlast­ing burnings, without horror? Hence how fit, how wise, how necessary and proper was it, for the good of [Page 9] mankind in the legislature, to guard and enforce obe­dience to his just laws, by annexing eternal rewards to the obedience of merit and demerit, since no other means could be powerful enough to attain the end. Nor can any thing be imagined more intolerably painful than suffering the violence of fire adjutated with brim­stone, fitly expressed to warn men from sin; a metaphor frequently used by our Saviour, in his preaching when on earth to this end, and Apostles followed this same example in their preaching to the same end, for the warning and good of mankind. 2 Cor, v. 11. "Know­ing the terrors of the Lord, we persuade men." In a word, such a restraint of all evil, and promoter of all peace, and promoter of all good both in church and state, is this doctrine of eternal rewards and punish­ments, (that if we had not so full an evidence of the truth of it as we have) yet were it to be desired, that all men should believe it, for the vast good, peace and benefit, both of individuals and communities.

II. THE belief of this doctrine will more especially appear to be for the good and benefit of mankind, if we consider the safety and support it yields in times of trouble and danger. What have we to support and comfort us, under all the hard things and evil sufferings that befal us in this state of life; (for which in many cases we have no remedy here) but that of our Saviour, that if we suffer with him, that we may be glorified to­gether? This is the only or principle support that good [Page 10] men have under all the unjust sufferings, evils, and hard treatment, that befal them in this life. That there is a judgment approaching on the other side death, when all these wrong things shall be righted, and every man receive a full and just reward according to what his con­duct has been in this life of trial: hence that of 1 Cor. xv. 19. "If in this life only we have hope in Christ, we are of all men most miserable." But here is the sure remedy and cure of this evil, that God will fully con­sider all the pains any of us have taken in his service, or suffered for his cause, and all the difficulties which we have struggled with, out of love to God; virtue and religion, and such good works, shall be eternally re­warded of grace, not of debt. Hence, "Blessed are the dead that die in the Lord, they rest from their la­bour, and their works do follow them."

III. THE wisdom and goodness, as well as justice of God, are to be seen and acknowledged in appointing these rewards and punishments, and making them eter­nal for the warning and detering men from sin, the ex­citing and encouraging men to obedience, virtue and holiness. The primary design of annexing eternal pu­nishment to sin, wilfully and perversely continued in through this state of life, is not to punish, but rather to save from punishment, by warning them of the danger, and detering men from those sinful practices, and such a wicked life as surely brings on inevitable misery and destruction at last. Hence the wisdom and goodness of [Page 11] the legisture appear, in annexing such degree of punish­ment to sin, as may over-ballance the strong dispositi­ons and temptations, men have to commit and conti­nue in the practice of sin. The law is good, and can never hurt us, if we dont hurt ourselves by disobeying of it. It lays no restraints upon us, but what is for our own good and benefit; nor does God threaten men, that they may sin and be punished; no, but that they may escape the punishment; therefore, the higher the threatening runs, so much the more mercy and good­ness there is in it, because it is so much the more like­ly to restrain them from incurring the penalty that is threatened, and if it fails of this good effect, the fault is wholly our own.

IV. WAS it not fit, reasonable and necessary to en­force man's obedience to the laws of his Maker? That God should annex such rewards and punishments as were fit and proper to answer that end, and their be­ing made eternal was necessary to answer that end, even by the repeated concessions of the greatest and most learned of the Deistical writers themselves, (and this corrupt doctrine we are opposing, is much the same with their's) giving such high incomiums to Christia­nity, her constitution, rights, orders, sacrament, laws, &c. obliged thereto, by the light of truth, their own reason and conscience, though enemies to divine re­velation. So Lord Herbit pronounces of the divine [Page 12] laws, ordinances, &c. of divine revelation, as enforced by eternal rewards and punishments, that it is the best religion: that all its doctrines, precepts, sacraments, aim at the establishment of those five important arti­cles, in which he makes all religion to consist. ^(a) Doct. Tind [...], that accute reasoner, owns, that Christianity itself stripped (as he is pleased to express himself) of all additions that policy mistake, and the circumstances of time have made to it, is a most holy religion. ^(b) The moral philosopher frequently expresses himself to the same purpose. And Mr. Chub acknowledges that Christianity, if it could be separated from every thing that is blended with it, yields a much clearer light, and is a more safe guide to mankind, than any other tradi­tionary religion, as being better adapted to improve and perfect human nature. Lord Bolingbroke, their champion, represent Christianity as a most amiable and useful institution, and that its natural tendency is to promote the peace and happiness of mankind; that the system of religion it teaches, is a complete sys­tem to all the purposes of religion, natural and reveal­ed. [Page 13] And in another place represents, that the system of religion which Christ [...], and his Evangelists [...], is a complete system to all the purposes of re­ligion, natural and revealed. And again adds, that supposing Christianity to have been an human inventi­on, it had been the most amiable, and the most useful invention, that ever was imposed on mankind for their good, and often to the same purpose elsewhere. Why then do they not adhere to this excellent divine consti­tution? Why the reasons they give us, are thus truly confessed by themselves, viz. because they cannot bear the restraints that (that gospel, or true religion) lays upon their corrupt lusts and passions. The real end they aim at, is expressed by one of themselves, to save a soul from the dismal apprehensions of eternal damnation, to release a person from labouring under that uneasiness of mind which often he is under, when pleasure and Christianity come in competition. And Lord Boling­broke mentions it as an advantage of the way of think­ing, he recommends, that the burning lake will then disappear. And one man said that he found this gospel preaching made a hell in a man's conscience. In a word, 'tis easy to see whence the minds of determined sinners come to be filled with such unreasonable preju­dices against divine revelation.

V. WE add as a further argument; 'tis utterly im­possible in the nature of the thing, that a man living [Page 14] and dying in his sins should be happy, or enjoy heaven which he cannot be capable of; because a sinful na­ture, and consciousness of guilt, will ever make a man miserable in himself, be he where he will, in this world or the next: as it was with Adam and Eve in Paradise, on their fall; though they were created perfectly inno­cent, holy and happy, yet immediately on their sinning, they lost all their peace and happiness, and fell under amazing fear and terror, and vainly strove to hide themselves from God; as not able to bear the sight of God their Maker. Sin and unpardoned guilt will ever produce the like effect: 'tis the gnawing worm in the breast that never dies; it makes sinners tremble at the thoughts of appearing before God: hence the wicked man travels in pain all his days, is always subject to fear and inward uneasiness. In a word, he that is a slave to sin can't but be a slave to fear; hence is like the troubled sea that cannot rest, consequently can have no true peace in this world, or in the next. Job, xxxiv. 29. "When he giveth quietness, who then can give trouble? And when he hideth his face, who then can behold him?" Whether it be done against a nation, or against a man only.

VI. AS without holiness, and the removal of guilt from the conscience by pardon, the sinner cannot see God, nor enjoy peace, or happiness, were he in heaven; so no such necessary sanctifying change can be obtain­ed [Page 15] on the other side death, or in the other world; and consequently no such sinner dying in his sins, can ever go to heaven to all eternity; for as the tree falls so it lies; as death leaves us, so judgment will find us, in the same state of guilt and sin, and pass sentence on us according­ly. For none of our actions, whether good or bad, will ever be imputed to us, but such only as are done in the body, or while soul and body are united, making the same identical person: so the Apostle assures us. 2 Cor. v. 10. "That every one may receive the things done in the body, according to what he hath done, whether it be good or bad. But when death has dissolved the uni­on, laid the body in the grave, and the soul past into hades, or the receptacle of souls, be that where it may, all personal identity is then at an end; therefore inca­pable of receiving or doing any personal actions to be judged for, ^* and when at the great resurrection day, [Page 16] the body is raised and soul again united to its own bo­dy, so becoming again the same identical person, and is immediately summoned away to the last final judgment, which judgment immediately beginning and proceed­ing, leaves no time for any new trial to be made, or change to be wrought ^† nor any means to be used for obtaining it; hence in that world no place for faith in Christ▪ repentance to life, virtue or holiness; but he that is unjust, most be unjust still, and he that is filthy, must be filthy still; and suffer eternal punishment for the same. And this is not only the voice of reason, but fully confirmed by God's sacred oracles: also, Mat. v. 25, 26. Eccl. ix. 10 "For there is no work, nor device, nor knowledge, nor wisdom, in the grave whe­ther thou goest." Psal. lxxxix. 10. "Wilt thou shew wonders to the dead? Shall the dead arise and praise [Page 17] thee?" Psal. cxv. 17. "The dead praise not the Lord, neither any that go down into silence."

VII. MANKIND in this state, are probationers and on trial for an endless eternity of happiness, or misery, and God has assured them that their wages shall be ac­cording to their works whether good, or evil.

HE that sows to the flesh, shall of the flesh reap cor­ruption; but he that sows to the spirit, shall of the spirit reap life everlasting, Gal. vi. 8. "He that sows to the flesh, viz. they that live corrupt carnal lives shall reap corruption, misery and eternal death; but they that sow to the spirit living holy, virtuous, spiritual lives, shall of the spirit reap life everlasting." God hath plainly told us what the two different states are, which men are on trial and labouring for in this life, and which all our actions here have reference to, and that our wages hereafter, shall be according to our works so in our text—and John iv, 36. "and he that reapeth receiveth wages, and gathereth fruit unto life eternal." Rom. vi. 22. "For the wages of sin is death, but the gift of God is eternal life." And thus God treats mankind as reasonable creatures, free, mortal agents, to chuse for themselves, whom they will serve, yet ad­vising them to chuse life, by chuicing the way that leads to it, s [...] Deut. xxx. 19. "I have set before thee this day, life and death, blessing and cursing, there­fore chuse life." Now God having given man all this [Page 18] light by his sacred oracles, and promised him what his wages shall be according to the choice he makes of good or evil, &c. Now, is not justice bound as much to re­ward eternal punishment to the finally unbelieving ob­stinate impenitent sinner, as to reward the rightous be­lieving penitent sinner with life eternal, as God, would mentain a holy, righteous and just government? What reason then can the suffering sinner have to complain, when he has but his own choice, for, in chuseing the means and way, he chose the end and receives but the just wages, he had been labouring for through his whole life of trial, according to that of the Apostle 2 Thessa. i. 6, 7, 8, 9. "Seeing it is a righteous thing with God to recompence tribulation to them who trouble you; and to you who are troubled rest with us, 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 who obey not the gospel of the Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his Power, and may we not add Justice to?

VIII. Suffer me just to add, that the life eternal promised the righteous, may as well be affirmed to have an end, as the everlasting punishment of the wicked; because they are both delivered in the same expressions and commensurate of the same measure of time. Nay [Page 19] there seems to be a further agreement, or analogy in scripture expressions concerning these two great events, as that those wicked who are cast into the Lake of fire and brimstone, shall be tormented day and night fore­ver and ever? Which expressions of day and night are the same with those which declare that of the happiness of heaven, where they rest not day and night, saying, holy, holy, holy, where they are before the throne of God and serve him day and night, in his temple.—To add only one argument more.

IX. We say our Saviour on a special occasion has established this doctrine beyond all reasonable doubt, or dispute, Matt. xii. 32. "Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever speaketh against the Holy-Ghost, it shall not be forgiven him neither in this world, neither in the world to come"—How full and express are these words, and precisely agreeing with the original, word for word, assureing us that there are some sinners who never shall, never will be pardoned, consequently must suffer eternally for their sins. Which surely is enough to overthrow that corrupt, wicked doctrine of universal salvation, of late taught among us; for if it be certain, that there be some that never shall be pardoned, why may not this be the case of all willful, incorrigible, im­penitent sinners dying in their sins, how or where will you make the difference? God's holy word makes none [Page 20] in this case, nor leaves room for our making of it, all are sheep or goats and treated accordingly in the last great Judgment Day, Matt. xxv. 33. "And shall set the sheep on his right hand, but the goats on the left▪ et sec [...]quencia.

Objection. BUT how will you reconcile it with the justice and goodness of God to punish the sinner etern­ally, in the other world, for a short life of sin in this?

Answ. HERE one would have thought that what has been already said and proved of the fitness, rea­sonableness, and necessity even for the good of man­kind and maintaining a righteous government, that it was necessary that the divine law should be so inculcat­ed and enforced by such eternal rewards, promise to merit and demerit and all so much to the benefit of man­kind, relative, to this world and the next, might have been sufficient to have [...] this objection, at least till the objector had attempted an answer to what we have above affirmed and plead.

BUT our objector seems to entertain low and un­worthy thoughts of the immence being and infinite per­fections of God, as tho' he were such an one as him­self, and could do nothing, that is equitable and con­sistant with justice, but what frail man can see through and determine the justice, and fitness of, which is in effect to arreign God at man's bar, and implicitly to deny him to be God, for how is he infinite in wisdom [Page 21] and incomprehensible in all his perfections, if he can do nothing just and fit to be done, beyond what man is able to give a sufficient reason for the equity and fit­ness of. Psal. lxxvii. 19. "Thy way is in the sea and thy path in the great water, and thy footsteps are not known" But you insist on it, that you cannot see, how a short life of sin in this world should demerit end­less punishment in the next, here therefore, consider with seriousness and candor the two following things, viz.

I. THAT the demerit of sin consists, not in the saddenness of the act or shortness of the life of sin, but in the malignity of it, its exceeding sinfullness in its nature, its incorrigible determined rebellion against God and his holy laws. The principle part of its malignity being an insurrection against the majesty and authority of the great Lord of the universe, to whom we owe all possible subjection and obedience, an opposing our wills, lusts and passions to the will, law and authority of the supreme God—How great must be the malignity of such willful traiterous rebellion against a being of such immense perfections and holi­ness, how provoking the ingratitude, &c. and how meritorous of the greatest punishment, according to that well known maxim, that every rebellious, or abu­sive act arises in its demerit in proportion to the digni­nity of the person, against whom it is committed, sure­ly [Page 22] then no short degree of punishment can be adequate here.

SIN may appear small in its first act and yet be very awful and malignant in its extensive consequences. The manner of Adams offence seemed small, yet the disobedience was emmensely great; it being the trans­gression of that command which was given to be the in­stance and proof of man's subjection to God, in the breath of which command the majesty and honour of the whole law were violated; and how great and awful the effects of this sin to this day.— So murder is a short, and sudden act, but awful and lasting the guilt and effect of it, reaching down to the great judgement day, yea, to eternity unless repentance and pardon be ob­tained in this life.—Again, that most horrible murder and suicide, lately committed at Wetherfield, the most wicked father, slaying his four children, and their mother, his wife and then himself, all which was sud­denly perpetrated, likely in less then half an hour; but how great and lasting the guilt, and the effect reach­ing down not only to the great judgement day; but doubtless to eternity.

II. CONSIDER the Angels that sinned, who vastly excelled us in nature, strength and knowledge while holy: how did God deal with them, for one sin, the first sin though indeed vastly great and heinous, con­sidering [Page 23] the perfect nature God had given them, the blessed state they were in enjoying as much happiness, as their nature was capable of, yet to rebel, to rebel in heaven, renounce their sealty to God, dispise his authority, contemn his goodness, &c. How greatly must this encrease their guilt, and how justly did God, for this one sin, this one so great act of rebellion, thun­der them down out of heaven into hell, and shut them up under chains of darkness, to be reserved, to the judgement of the great day, and then to be more closely shut up and confined in hell forever, having their eternal torments increased, by all the mischief they are doing, and sin they are tempting and leading man­kind into, in this world which they now well know, and have trembling apprehensions of now; yet, such is their malice, that they cannot forbear going on in their wickedness tho' to the increase of their eternal torments, Jam. ii. 19. "Thou believeth there is one God, thou doest well, the devils also believe and trem­ble." And how much does incorrigible sinners imitate them, in there perverse sinful practices, and why not therefore be partakers with them, in the same eternal punishment, to the manifestation of God's infinite hatred of sin, the righteousness and justice of his eternal government, that angels and men may forever fear and glorify God.

Prop. XI. THAT good men or all the godly shall be eternally happy in the other world.— As this pro­position is not objected to, or denied and is most clear­ly taught in God's sacred [...] little more need be said upon it, for its full proof; save only pointing out few texts for that end, as Dan xii. 3. "they that be wise shall shine as the brightness of the firmament, and they that turn man to righteousness, as the stars for­ever and ever."—Mal. iii. 17. "And they shall be mine when I make up my jewels."—Luke xii. 32. "Fear not, little flock; for it is your father's good pleasure to give you the kingdom." John xiv. 19. [Page 24] "because I live ye shall live also." i. e. as sure as I live, as long as I live.—chap. x. 20, 27. "And I give unto them eternal life and they shall never perish." How great, how precious are these promises made to all the goodly and more sure in their fulfilment, than the [...]nding of the heaven's and the earth, and how safe, how happy the state of every soul, that can by faith take hold of them, and by holy obedience maintain his interest in them; to conclude in a word, let all that have this hope in them, attend to that excellent advice of St. John in his first Epistle chap. iii. 3. "Every one that hath this hope in him, purifieth himself as he is pure."

FINALLY to close all with a word of emprovment, on what was offered and as we trust proved under the first proposition, shewing the fatal mistake and danger those are in, who deny the scripture doctrine of future rewards and punishments, or that wicked men an all the ungodly shall be eternaly punished for their sins in the other world. But why have men such an aversion to gospel reverlation, since it abridges us of no pleasures within the bounds of purity and innocence: nor does it oblige us to extinguish our natural appetites and passions, but to govern and moderate them: it deprives us of nothing, but what, would be to our own hurt; as well as, hurt of society, even in this state and much more in the world to come. But what if it be found at last that such unbelievers have rejected a true divine revelation, will it not involve them in the greatest guilt and danger, when in that great day they shall be judg­ed by this very gospel Rom. ii. 16. But in a word is not the bear probability of the wrath to come so dread­ful a thing, that a wise man would not run the hazard for a few transient, vicious gratifications. The princi­pal man among the Deist, Lord Bolingbrook says (tho' perhaps sneeringly) that which is a sober and momen­ous truth and what the reason of man cannot but ap­prove, that where there is a hell on the other side it is but natural prudence to take readily to the safest side.