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of Endless misery for all that are disobedient, That this Revelation of his Will is of most excellent use to secure the observation of the Commandments, and that if this Revelation does not produce Obedience, the Punishment denounced will certainly follow; which is not denounced and Described in the Gospel only to fright us into Virtue and Goodness, but is strićtly consistent with God's Justice and the proper Effect of it, and will therefore be certainly Executed; unless that should prove true, which this Eminent Author chiefly urgeth to Illustrate and Confirm his second Observation, namely this, That after all, he that threatens hath still the power of Execution in his own hands; and he may without any Injury to the party threatmed, remit and abate as much as he pleaseth of the punishment that he hath threatmed: And because in so doing he is not worse, but better than his word, no body can find fault, or complain of any J/rong or Injuffice thereby dome to him. Now 'tis readily granted, that mobody can complain of any Wrong or Injustice D 4 dome done to him, supposing an Abatement of punishments denounced, or a Total exemption from them; but the Conclusion drawn from this Principle is manifestly Trifling and False. For God's Justice is to be consider'd either with reference to the effects of it upon Us, or with respećt to God himself, as it is, in it's utmost and Infinite perfeótion, an Attribute of the Divine Nature, and absolutely Inseparable from it. With respect to our selves there would be no Injustice in the utmost conceivable Abatement of Punishment, nor yet in an intire Impunity: For nothing is Unjust to us but what is Hurtful; and if so, then there can be no Injustice done to us, so long as we . suffer no kind of Misery. The Vanity therefore and Falseness of this Argument appear even in this, that it proves too much; for it does not with more force conclude against the certainty of Eternal punishments, than it does, that at the General Resurreótion a General Indemnity shall be proclaimed, and all Mankind, without distinétion, admitted to the Happiness of Heaven: And yet this - Author

Author himself hath laid down this Rule, which is a plain Truth and Universally acknowledged, justice indeed is concern

ed that the Righteous and the Wicked should

not be treated alike. And therefore 'tis not easy to Imagine how this Absurdit

should presently follow, which he could not possibly have fallen into, if he had but thought of Justice, as he did immediately before, under it's second consideration, viz. as it relates to God himself, and is Inseparable from the Divine

Nature. For according to our best no

tions, grounded upon both Reason and Scripture, ’tis altogether Inconsistent with God's Justice, that Impenitent Sinners should go unpunished: It is no more to be suppos'd, that Almighty God, who is * Righteous in all his ways and Holy in all his //orks, can exempt Incorrigible, Final Impenitence from punishment,

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riority over his creatures, or cease to

have a Being. And that the Eternal duration of the punishment of the Wicked

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is not only as strićtly consistent with his Justice, but as proper an effect of it as any Punishment it self is, hath been already evinced; or however, the Arguments urged should, upon this account, be embraced as Convincing and Satisfactory, that they are confirmed by the express and repeated Revelations of God's Will and Purpose in this matter; unless the Assertion here laid down should be granted, That though God Almighty should not execute Everlasting punishments, as he hath threatned, yet this would be no violation of his 7kuth and Faithfulness, any more than it is esseemed among men a piece of Fal/hood not to do what they have Threatmed This dangerous Infinuation may be answer'd by confidering, that the threatnings of Men are very often built upon the violence of passion, and occasion'd by Ignorance and other Imperfeótions; whence it frequently comes to pass, that those punishments, which when threatned seem Reasonable, are afterwards found to be evidently Unreasonable and Unjust: And therefore, even upon this - supposisupposition, that the least Deviation from Truth, absolutely confider'd, is finful, such threatnings ought not to be put in execution, because 'tis less finful to Remit them than to Execute them. Whereas God Almighty does fully and distinétly know the Reason and Equity of the punishments he denounceth, even when he denounceth them; All his threatnings are determined by Omniscience, agreeably to his own Eternal and UnerringWisdom and Justice. | Such then being the Disparity and Disproportion betwixt these two cases, we cannot measure the threatnings of God by the threatnings of Men. But the Difficulty may be still further answer'd by observing, that it is notorious Falshood among Men not to inflićt such punishments, absolutely threatned, as are not only Consistent with Justice, but necessarily Required by it. And these are the only threatnings of Men, which are, in the present question, to be compared with the threatnings of God, the Execution of which is above proved to be not

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