can be no reason for the degrees of punishment in another World. But to deny that there are degrees of punishment there, is not only contrary to reafon, but to our Saviour's exprefs affertion, that fome Shall be beaten with many ftripes, and fome with fewer, and that it shall be more tolerable for fome in the day of Judgment than for others. Befides, that by the fame reafon that the leaft fin that is committed against God may be faid to be Infinite because of it's Object, the leaft punishment that is inflicted by God may be faid to be Infinite because of it's Author; and then all punishments from God as well as all fins against him would be equal, which is palpably abSurd.

be

As to this last part of the Reflection, That by the fame reason that the least fin that is committed against God may be faid to be Infinite because of it's Object, the leaft punishment that is inflicted by God may Jaid to be Infinite because of it's Author: It may be answer❜d by observing, that Punishment is not at all heighten'd or increas'd because inflicted by Almighty God; for temporary Pain, which God

inflicts

inflicts upon the body, is as well Finite, both in Degree and Duration, as if it were inflicted by a Finite Being; whereas Crimes, as this Author himself acknowledgeth, are aggravated according to the Dignity of the person against whom they are committed, and fo Sin is heighten'd, because committed against God's Infinite Majefty, though Punishment, because inAlicted by him, be not.

The Author of this Reflection therefore might as well have argued, that if fin committed against God be Infinite because of it's Object, therefore all creatures are Infinite because God is the Author of them; for this confequence is ftrictly the fame, equally True and equally Pertinent.

When in this Argument Sin is ftyled Infinite because of it's Object, 'tis not urged or imagined, that every thing, which is, in any sense, related to Almighty God, is for that reason to be esteemed Infinite; but that, befides the nature. of fuch a Relation, which is Common both to Sin and Punishment, there is in Sin a Peculiar property, which renders the guilt of

it

it Infinite, namely, that it is an Offence and Affront to the Infinite Majefty of God. Since therefore this Reafon of Sin's being styled Infinite is not Poffibly applicable to Punishment inflicted by Almighty God, or to any thing whatsoever befide Sin, 'tis in vain to urge any thing as by the fame Reafon; 'tis therefore Impoffible, that the cafe which this Author brings as Equivalent and palpably abfurd, or that any other inftance whatsoever fhould Really be Equivalent, and by consequence, that any fuch instance should prove any thing at all against the Argument.

As for the first and Principal part of this Reflection, though there be fomething in it of that Clear and Eafy Thought and Expreffion which the Author of it was fo Eminent for, yet 'tis all Groundless and Mistaken. The Argument fets forth, that Everlasting misery is the Just punifhment of Sin; and here is a very formal poof produced, that there are Degrees in the demerit of Sin, and will be Degrees of Punishment in the World to come; from which 'tis infinuated, that

Sin cannot deferve Punishment in any fense Infinite, because Infinite does not admit of any Degrees. Now no body ever denied or doubted, that there are Degrees of demerit and will be Degrees of punishment in the World to come; but what is this to Infinite Duration, the only thing in question, and the only thing that this Reflection fhould have refer'd to? For the punishment of all Wicked men may be Infinite in Duration, and yet greater or lefs in Quality or Degree, more or lefs Sharp and Tormenting according to the Degrees of their Sins.

2ly, The fecond Argument is thus represented and thus replied to; It is faid by others, that if Wicked men lived for ever in this world, they would fin for ever, and therefore they deserve to be punished for ever. But this hath neither truth nor reason enough in it to give fatisfaction: For who can certainly tell, that if a man lived never fo long, he would never repent and grow better?

In answer to this, it feems fufficiently manifeft, from the Principles of the Gospel, by which alone we are to be guid

ed

ed and determined in this Matter, that no Man dies in a State of Impenitence, till he hath fo far provoked Almighty God by his Sins, that the means of Grace are Juftly and Finally withdrawn from him: And I think it may safely be affirmed, that thofe, from whom God's Grace is Finally withdrawn, would be for ever disobedient, if they should be suffer'd to live here for ever.

But 'tis further urged, that fuppofing this to be True, it is no Reafon of God's inflicting Everlasting punishment, and that upon this account, That the Justice of God does only punish the Sins which men have committed in this life, and not those which they might poffibly have committed if they had lived longer.

But here the Argument is Mifapprehended, and the Reply very little or nothing to the purpose. For 'tis not fupposed, that men will be punished for thofe Sins which they might poffibly have committed if they had lived longer. If this were alledged, it must be with respect, not to the Duration, but the Degrees of punishment, which are without question

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