xxxvi. 8. and the wrath of God is metaphorically described, when he is called a consuming fire, Heb. xii. 29. Therefore, as the glory of heaven is represented by metaphors, denoting that it is inconceivably great; so, if we suppose that the punishment of sin in hell, is set forth by metaphorical ways of speaking, we cannot from hence, in all respects, take an estimate of the quality thereof; nevertheless we must conclude in general from such-like expressions, by which it is represented, that it is inexpressibly terrible, such as respects both soul and body, which is called, as has been observed in different respects, the punishment of sense. Which leads us,

II. To consider this punishment, as to the degree thereof, which is generally described as being various, in proportion to the aggravations of sin committed; accordingly they who have sinned under the gospel-dispensation, are considered as exposed to a greater degree of punishment than others who have not had those advantages. Thus the apostle says, of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, chap. x. 29. And our Saviour speaking concerning the Scribes and Pharisees, who were notorious hypocrites, whose religion was no more than a pretence, and made subservient to the vilest practices, tells them, that they should receive the greater damnation, Matt. xxiii. 14. that is, a greater degree of punishment, as they had contracted greater guilt than others: and the apostle speaks of some who had had great advantages through the riches of God's goodness and forbearance towards them, but yet were impenitent, and hardened in sin; these, says he, treasure up unto themselves wrath against the day of wrath, Rom. ii. 5. that is, add greater degrees to the punishment which they shall endure in another world.

III. We are to consider the punishment, which sinners are liable to in the world to coine, as to its duration, in which respect, it shall be without intermission, and eternal. That there shall be no relaxation of punishment, may be proved from what our Saviour says in the parable; in which the rich man, who was tormented in flames, could not obtain one drop of water to cool his tongue, Luke xvi. 26. Thus we read of those who are said to drink of the wine of the wrath of Gad, which is poured out without mixture, into the cup of his indignation; and that the smoke of their torment ascendeth for ever and ever; and that they have no rest day nor night, Řev. xiv. 10, 11. And our Saviour speaks of the two main ingredients in the punishment of sin; namely, the tormenting sense which conscience shall have of the wrath of God due to it; and the punishment of sense, which is compared to that that proceeds from fire, and both are described as eternal; where their worm dieth not, and the fire is not quenched, Mark ix. 44, 46, 48.

That the punishment of sin in another world will be eternal. may be argued from the impossibility of their obtaining a discharge from the sentence of condemnation, under which they are, unless satisfaction be given to the justice of God for sins committed; but this cannot be given by the person that suffers; inasmuch as his sufferings are due to him, pursuant to the sentence of the judge, and agreeable to the demerit of sin; which being, as it is usually expressed objectively infinite, because committed against an infinite God, and containing a contempt of his sovereignty and other perfections which are infinite; therefore it deserves a punishment proportionable thereto. And since the sufferings of finite creatures are no other than finite, and consequently bear no proportion to the demands of infinite justice, they must be infinite in duration, that is, eternal. It may also be observed, that at the same time that persons are suffering for past sins, they are committing others. This is not like God's furnace, which is in Zion; whereby he designs not to consume, but to refine and purge away the dross and the tin; for it cannot, in any instance be said, that this is overruled for good. Therefore the habits of sin are increased rather than weakened thereby; and consequently sinners are set at a farther distance from God, from holiness and happiness; which, because it is still increasing, their punishment must be eternal.

And to this we may add, that there is no Mediator appointed between God and them; none who has undertaken to pay this debt for them, and procure their discharge, as the apostle says concerning those who have sinned wilfully after they had received the knowledge of the truth; there remaineth no more sacrifice for sin, Heb. x. 26. no advocate to plead their cause; no ordinances in which the glad tidings of salvation are published, nor any golden sceptre of mercy held forth to invite them to come in, or give them hope of finding acceptance in the sight of God; no covenant of grace that contains any promise that will afford relief; and no inclination, in their own souls, to return to God with an humble sense of sin, and desire to forsake it, and from hence arises everlasting despair, beyond expression tormenting, which the apostle calls blackness of darkness for ever, Jude ver. 13.

This is a very awful and awakening subject; and many are as little desirous to hear of these things, as the people were to hear of the account which the prophet Isaiah gave them of approaching judgments; and therefore they say, Cause the holy One of Israel to cease from before us, Isa. xxx. 11. But since there is such a passion in men as fear; and this is oftentimes made subservient to their spiritual advantage, it pleases God, in wisdom and mercy, sometimes to reveal those things in his word, which have a tendency to awaken our fears, and to set

before us death as well as life, the threatenings as well as the promises, that hereby we may see it to be our duty and interest to flee from the wrath to come; and to use those precautions prescribed in the gospel, which may have a tendency, through divine grace, to prevent our sinking into everlasting perdition. They who cast off fear, and think themselves safe, because the rod of God is not upon them, generally cast off a sense of duty, and say unto God, Depart from us; for we desire not the knowledge of thy ways, Job xxi. 9, 14. Therefore these subjects are to be insisted on as warnings to induce men to avoid the rock on which multitudes have split and perished; not to lead them to despair. However, there is great need of prudence in applying every truth in such a way as that it may be of advantage; which renders the work of those that are employed in preaching the gospel, exceeding difficult: every one must have those doctrines inculcated and applied to him, that are adapted to his respective condition, as well as founded on the word of God; and therefore we may observe,

1. That such subjects as these, though they are not to be concealed, as being a part of the counsel of God, and a means ordained by him, to answer some valuable end; yet they are not only, or principally to be insisted on, as though there were no passion to be wrought upon but fear. It is the stupid person that is to be awakened out of his lethargy, by violent methods: the man that says, I shall have peace, though I walk according to the corrupt inclinations of my own heart; the danger is over; or that no ill consequences will attend that wilful impenitency and unbelief, which is like to prove destructive to him; or, if a person is willing to deceive himself, and endeavours to extenuate his sin, apprehending the consequences thereof not to be so pernicious as they really are; or, that the mercy of God will save him, though remaining in open rebellion against him, as though there were no arrows in his quiver, or vials of wrath to be poured forth on his enemies. Such ought to be dealt with, by representing God as a consuming fire, with whom is terrible majesty; and they must be told of the punishment of sin in this and another world, that they may see their danger before it be too late to escape. If it be said, that the terrors of God have a tendency to drive persons to despair. To this it may be replied, that the persons we are speaking of, are so far from despairing of the mercy of God, that they are inclined to abuse it; and that which is like to be their ruin, is the contrary extreme, viz. presumption; which leads them to turn the grace of God into wantonness.

2. As for others, who are humbled under a sense of sin, whose flesh trembles for fear of God's judgments, there is not so much occasion to insist on these awakening subjects, when

we have to do with them; for this would be like adding fuel to the fire. If the heart be broken and contrite, and is apt to meditate little else but terror; then such subjects are to be insisted on as are encouraging. Thus when the prophet Jeremiah had been reproving the people for their abominations, and threatening many sore judgments which God would execute upon them, he applies healing medicines; Is there no balm in Gilead? Is there no physician there? why then is not the health of the daughter of my people recovered? Jer. viii. 22. And elsewhere when he had been reprehending them for their idolatry, and putting them in mind of those judgments they had exposed themselves to; he encourages them to cry unto God, my Father, thou art the guide of my youth: Will he reserve his anger for ever? Will he keep it to the end? Jer. iii. 4, 5. It is God's usual method in dealing with sinners, first to excite their fear by charging sin on the conscience, and putting them in mind of the dreadful consequences thereof; in which respect, as the apostle expresses, The law enters that the offence might abound; and then he shews him, that the soul may take encouragement, when humbled under a sense of its own guilt; that where sin has abounded, grace did much more abound, Rom. v. 20. The gospel is designed to administer comfort to those, who are distressed under a dread of the wrath of God. Therefore, there are promises as well as threatenings; and each of these are to be applied as the occasion requires it; so that the happiness of heaven is to be set in opposition to the punishment of sin in hell; and accordingly as the answer we have been explaining, contains a very awful and awakening subject; so, in the next, we are led to consider a doctrine which is full of comfort to those who have an interest in Jesus Christ.

QUEST. XC. What shall be done to the righteous at the day of judgment?

ANSW. At the day of judgment, the righteous being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged, and acquitted; shall join with him in the judging of reprobate angels and men, and shall be received into heaven; where they shall be fully and for ever freed from all sin and misery, filled with unconceivable joys, made perfectly holy and happy, both in body and soul, in the company of innumerable saints, and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity: and this is the perfect and full communion which

the members of the invisible church shall enjoy with Christ in glory at the resurrection and day of judgment.

WE

E have, in this answer, an account of the great honours and privileges that the saints shall be advanced to, and partake of, as the consequence of that sentence that Christ will pass on them, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, Matt. xxv. 34. which are words that contain a gracious invitation given them to take possession of that glory which will tend to make them completely and for ever happy. We have already considered the righteous as caught up to Christ in the clouds, which is either done by the ministry of angels, or else their bodies will be so changed, that they shall be able to mount upward, with as much ease as they are, now to walk upon the surface of the earth. We have also considered them as set at Christ's right-hand. Whether this has any regard to the place of their situation, we cannot determine; but, according to the scripture mode of speaking, it certainly denotes the highest honours conferred upon them; which will be not only spiritual but external and visible; whereby it shall appear to all, that they are Christ's peculiar friends and favourites; and this will tend to raise in them the highest astonishment, that they should thus be dealt with by so glorious a person, who were in themselves unworthy of his notice; and it shall afford matter of eternal praise. What is farther observed concerning them in this answer, is contained in the following heads.

I. They shall be openly acknowledged and acquitted.

II. They shall join with Christ in the judging of reprobate angels and men.

III. They shall be received into heaven, in which their happiness is farther described; as therein they shall be freed from sin and misery, filled with unspeakable joy, made perfectly holy and happy, both in body and soul, and admitted into the company of saints and holy angels, and have the immediate vision and fruition of God to all eternity.

I. They shall be openly acknowledged and acquitted. Our Lord Jesus was not ashamed to own his people, when he condescended to take their nature upon him, and dwell among them; or, as the apostle expresses it, He is not ashamed to call them brethren, Heb. ii. 11. And he gives them many tokens of his approbation, by those spiritual privileges which he bestows on them here: but at last he shall own them publicly, in the presence of the whole world, as a people whom he has chosen, redeemed, sanctified, and brought the work of grace in them to perfection. He overlooks all their former failures and defects, and looks upon them as adorned with perfect beauty,