Part 3
DOCTRINE
Wicked men generally flatter themselves with hopes of escaping punishment, till it actually comes upon them.
There are but few sinners who despair, who give up the cause and conclude with themselves, that they shall go to hell; yet there are but few who do not go to hell. It is to be feared that men go to hell every day out of this country; yet very few of them suffer themselves to believe, that they are in any great danger of that punishment. They go on sinning and travelling in the direct road to the pit; yet by one mean or other they persuade themselves that they shall never fall into it, In my present discourse, I shall,
1. Mention some things in confirmation of the doctrine, that sinners flatter themselves with the hope of impunity. 2. Mention some of the various ways wherein sinners flatter themselves in that hope. 3. Show that sinners generally go on flattering themselves, till punishment actually overtakes them. I. I am to mention some things in confirmation of the doctrine, that sinners flatter themselves with the hope of future impunity.
1. We are so taught in the word of God. Beside our text, you may see, Deuteronomy 29:. 18, 19. "Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God. Lest there should he among you a root that beareth gall and wormwood, "and it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst." Where it is supposed that they whose hearts turn away from God, and are roots that bear gall and wormwood, generally bless themselves in their hearts, saying, WE SHALL HAVE PEACE.
See also Psalm 49:17,18. "When he dieth, he shall carry nothing away: His glory shall not descend after him, though while he lived, he BLESSED HIS SOUL." And Psalm 1:21. "These things thou hast done. and I kept silence: Thou thoughtest that I was altogether such a one as thyself: But I will reprove thee, and set them in order before thee."
2. It is very evident, that sinners flatter themselves that they shall escape punishment, by this, that otherwise they would be in dreadful and continual distress. Otherwise, as long as they are in sin, they could never live and go about so cheerfully as they now do: Their lives would be filled with sorrow and mourning, and they would be in continual uneasiness and distress; as much as those that are exercised with some violent pain of body. But it is evident that it is not in fact so; it is apparent that men are careless and secure; that they are not much concerned about future punishment, and that they cheerfully pursue their business and recreations. Therefore they undoubtedly flatter themselves, that they shall not be eternally miserable in hell, as they are threatened in the word of God
3. It is evident that they flatter themselves with hopes that they shall escape punishment, as otherwise they would certainly be restrained at least from many of those sins in which they now live: They would not proceed in wilful courses of sin. The transgression of the wicked convinced the Psalmist, and is enough to convince every one, that there is no fear of God before his eyes, and that he flatters himself in his own eyes. It would be impossible for men allowedly from day to day to do those very things, which they know are threatened with everlasting destruction, if they did not some way encourage themselves, they should nevertheless escape that destruction.
II. I shall mention some of the various ways wherein sinners flatter themselves in their own eyes.
1. Some flatter themselves with a secret hope, that there is no such thing as another world. They hear a great deal of preaching, and a
great deal of talk about hell, and about the eternal judgment; but those things do not seem to them to be real. They never saw any thing of them; they never saw hell, never saw the devils and damned spirits; and therefore are ready to say with themselves, How do I know that there is any such thing as another world? When the beasts die, there is an end of them, and how do I know but that it will be so with me? Perhaps all these things are nothing but the inventions of men, nothing but cunningly devised fables.
Such thoughts are apt to rise in the minds of sinners, and the devil sets in to enforce them. Such thoughts are an ease to them; therefore they wish they were true, and that makes them the more ready to think that they are indeed true. So that they are hardened in the way of sin, by infidelity and atheistical thoughts. Psalm 14:. 1. " The fool hath said in his heart, There is no God." Psalm 94:6, 7. "They slay the widow and the stranger, and murder the fatherless. Yet they say, the Lord shall not see; neither shall the God of Jacob regard it,"
2. Some flatter themselves that death is a great way off, and that they shall hereafter have much opportunity to seek salvation; and they think if they earnestly seek it, though it be a great while hence, they shall obtain. Although they see no reason to conclude that they shall live long, and perhaps they do not positively conclude that they shall; yet it doth not come into their minds that their lives are really uncertain, and that it is doubtful whether they will live another year. Such a thought as this doth not take any hold of them. And although they do not absolutely determine that they shall live to old age or to middle age, yet they secretly flatter themselves with such an imagination. They are disposed to believe so, and do so far believe it, that they act upon it and run the venture of it.
Men will believe that things will be as they choose to have them, without reason, and sometimes without the appearance of reason, as is most apparent in this case, Psalm 49:11. "Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names."
The prepossession and desire of men to have it so, is the principal thing that makes them believe so. However, there are several other things which they use as arguments to flatter themselves. Perhaps they think with themselves, that since they are at present in health, or in youth, or that since they are useful men, do a great deal of good, and both them selves and others pray for the continuance of their lives; they are not likely to be removed by death very soon.
If they shall live many years in the world, they think that it is very probable they shall be converted before they die; as they expect hereafter to have much more convenient opportunities to become converted, than they have now. And by some means or other, they think they shall get through their work before they arrive at old age.
3. Some flatter themselves that they lead moral and orderly lives, and therefore think that they shall not be damned. They think with themselves that they live not in any vice, that they take care to wrong no man, are just and honest dealers, that they are not addicted to hard drinking, or to uncleanness, or to bad language; that they keep the Sabbath strictly, are constant attendants on the public worship, and maintain the worship of God in their families. Therefore they hope that God will not cast them into hell. They see not why God should be so angry with them as that would imply, seeing they are so orderly and regular in their walk; they see not that they have done enough to anger him to that degree. And if they have angered him, they imagine they have also done a great deal to pacify him.
If they be not as yet converted, and it be necessary that they should experience any other conversion in order to their salvation, they hope that their orderly and strict lives will move God to give them converting grace. They hope that surely God will not see those that live as they do go to hell. Thus they flatter themselves, as those we read of. Luke 18:. 9. "That trusted in themselves that they were righteous."
4. Some make the advantages under which they live an occasion of self flattery. They flatter themselves, because they live in a place where the gospel is powerfully preached and among a religious people, where many have been converted; and they think it will be much easier for them to be saved on that account. Thus they abuse the grace of God to their destruction; they do that which the scriptures call despising the riches of God's goodness: Romans ii. 4. "Or despisest thou the riches of his goodness, and forbearance, and long suffering; not knowing that the goodness of God leadeth thee to repentance?"
Some flatter themselves, because they are born of godly parents, who are dear to God, who have often and earnestly prayed for them, they hope that their prayers will be heard; and that encourages them to go on in the way of neglecting their souls. The Jews had great dependence upon this, that they were the children of Abraham: John viii. 33. they make their boast. "We be Abraham's seed; and in verse 39. "Abraham is our father."
5. Some flatter themselves with their own intentions. They intend to neglect themselves, and give themselves liberty for a while longer, and then to reform. Though now they neglect their souls, and are going on in sin; yet they intend ere long to bestir themselves, to leave off their sins, and to set themselves to seek God. They hear that there is great encouragement for those who earnestly seek God, that they shall find him. So they intend to do; they propose to seek with a great deal of earnestness. They are told, that there are many who seek to enter the kingdom of heaven, who shall not be able; but they intend, not only to seek, but To STRIVE However, for the present they allow themselves in their ease, sloth, and pleasure, minding only earthly things.
Or if they should be seized with some mortal distemper, and should draw near to the grave, before the time which they lay out in their minds for reformation, they think how earnestly they would pray and cry to God for mercy; and as they hear God is a merciful God, who
taketh no delight in the death of sinners, they hence flatter themselves that they shall move God to have pity on them.
There are but few who are sinners, and know themselves to be such, who do not encourage themselves with intentions of future repentance and reformation; but few who do not flatter themselves, that they shall in good earnest set themselves to seek God some time or other. Hell is full of GOOD INTENDERS who never proved to be TRUE PERFORMERS: Acts 24:25. "Go thy way for this time; when I have a convenient season, I will call for thee."
6. There are some who flatter themselves, that they do and have done, a great deal for their salvation, and therefore hope they shall obtain, when indeed they neither do what they ought to do, nor what they might do in their present state of unregeneracy; nor are they in any likely way to be converted They think they are striving, when they neglect many moral and some instituted duties; nor do they exert themselves as if it were for their lives; they are not violent for the kingdom of leaven.
There are doubtless many such; many are concerned, and are seeking, and do many things, and think that they are in a very fair way to obtain the kingdom of God; yet there is great danger that thy will prove at last to be some of the foolish virgins, and be found without oil in their vessels.
7. Some hope by their strivings to obtain salvation of themselves. They have a secret imagination, that they shall, by degrees, work in themselves sorrow and repentance of sin, and love towards God and Jesus Christ. Their striving is not so much an earnest seeking to God, as a striving to do them selves that which is the work of God. Many who are now seeking have this imagination, and labor, reach, pray, hear sermons and go to private meetings, with the view of making themselves holy, and of working in themselves holy affections.
Many, who only project and design to turn to God hereafter, are apt to think that it is an easy thing to be converted, that it is a thing which will be in their own power at any time, when they shall earnestly set themselves to it.
8. Some sinners flatter themselves that they are already converted. They sit down and rest in a false hope, persuading themselves that all their sins are pardoned; that God loves them; that they shall go to heaven when they die; and that they need trouble themselves no more: Revelation 3:17. "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked."
III. Sinners very generally go on flattering themselves in some or other of these ways, till their punishment actually overtakes them. These are the baits by which Satan catches souls, and draws them into his snare. They are such self flatteries as these that keep men from seeing what danger they are in, and that make them go securely on in the way they are in, "as the bird hasteth to the snare, and knoweth not that it is for his life."
Those that flatter themselves with hopes of living a great while longer in the world, very commonly continue so to do till death comes. Death comes upon them when they expect it not; they look upon it as a great way off, when there is but a step between them and death. They thought not of dying at that time, nor at anytime near it. When they were young, they proposed to live a good while longer; and if they happen to live till middle age, they still maintain the same thought, that they are not yet near death; and so that thought goes along with them as long as they live, or till they are just about to die.
Men often have a dependence on their own righteousness, and as long as they live are never brought off from it. Multitudes uphold themselves with their own intentions, till all their prospects are dashed in pieces by death. They put off the work which they have to do till such a time; and when that comes, they put it off to another
time, until death, which cannot be put off, overtakes them. There are many also that hold a false hope, a persuasion that they belong to God; and as long as they live, by all the marks and signs which are given of a true convert, they never will be persuaded to let go their hope, till it is rent from them by death.
Thus men commonly uphold themselves, and make themselves easy, till hell fire makes them uneasy. Everlasting ruin comes upon them as a snare, and all their hopes are at once cut off, and turned into everlasting despair: I. Thessalonians v. 3. "When they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape."
APPLICATION
1. Hence we learn one reason why there are but few saved, and why so many perish from under the gospel. All men know that they must die, and all that sit under the light of the gospel have been told many a time, that after this there is an other world; that there are but two states in that other world, a state of eternal happiness, and a state of eternal misery; that there is but one way of escaping the misery and obtaining the blessedness of eternity, which is by obtaining an interest in Christ, through faith in him; and that this life is the only opportunity of obtaining an interest in Christ. Yet men are so much given to flatter themselves in those ways which we have mentioned, that there are but few that seasonably take care of their salvation. Indeed they cannot but be in some measure concerned about their souls; yet they flatter themselves with one thing or other, so that they are kept steadily and uninterruptedly going on in the broad way to destruction.
2. Hence we learn the reason why awakening truths of scripture, and awakening sermons, make no more impression upon men. It is in itself a wonderful and surprising thing, that God's denunciations of eternal misery, and threatenings of casting sinners into the lake that burneth with fire and brimstone for ever and ever, do not affect
them, do not startle them. But the truth is, they flatter themselves, by such means as we have mentioned, that this dreadful misery is not for them; that they shall escape it, though multitudes of others are involved in it. They take not these threatenings to themselves; they seem to think that they do not belong to them.
How many are there in this congregation, who, for all the awakening sermons they have heard, are yet secure in sin! And who, although they are sensible that they are in a Christless condition, and are still going on in sin, yet intend to go to heaven, and expect that by some means or other they shall arrive there. They are often told, that God is very angry with them; yet they think God is a very merciful God, and they shall be able to pacify him. If they be told how uncertain life is, that doth not awaken them, because they flatter themselves with long life. If they be told how dangerous it is to delay the business of religion, they promise themselves, that they will hereafter engage in it with more earnestness than others, and so obtain the end, the salvation of their souls. Others, when they are told that many shall seek who shall not he able to obtain, think surely, that they, having done so much for salvation, shall not be denied.
3. Let every sinner examine himself, whether he do not flatter himself in some of those ways which have been mentioned. What is it in your own minds which makes you think it is safe for you to delay turning to God? What is it that encourages you to run such a venture as you do by delaying this necessary work? Is it that you hope there is no such state as heaven or hell, and have a suspicion that there is no God ? Is It this that makes you secure ? Or is it that you are not much afraid but that you shall have opportunity enough a great while hence to mind such things? Is it an intention of a future seeking a more convenient season? And are you persuaded that God will hearken to you then, after you shall have so long turned a deaf ear to his commands and gracious? Are you encouraged to commit sin, because you hope to repent of it? Are you encouraged by the mercy of God to be his enemies? And do you resolve still to provoke him to anger, because you think he is easily pacified ?
Or do you think that your conversion is in your own power, and that you can turn to God when you please? Is it because you have been born of godly parents that you are so secure? Or do you imagine that you are in a fair way to be converted? Do you think that what you have done in religion will engage God to pity you, and that he never can have the heart to condemn one who has lived in so orderly a manner? Or do you think that you are indeed converted already? And doth that encourage you to take a liberty in sinning ? Or are you secure, because you are so stupid as to think nothing about these things? Do you let these concerns wholly alone, and scarcely ever think at all how it will be with you after you are dead?
Certainly it must be one or more of these things which keeps you in your security, and encourages you to go on in sin. Examine, therefore, and see which of them it is.
4. By the text and doctrine be persuaded to leave off thus flattering yourselves in your own eyes. You are therein informed, that those who do as you do commonly continue so doing till their punishment actually comes upon them. Thereby you may be convinced of the vanity of all such flatteries. Be afraid of that which you are sure is the devil's bait: "Surely in vain is the net spread in the sight of any bird," Proverbs 1:17.
You are not only told in the scriptures, that sinners are generally thus allured to hell, but your own reason may convince you that it is so. For doubtless other sinners have as much ground to hope to escape punishment as you; and it is evident, that they generally do hope to escape. Men under the gospel almost universally think they shall not go to hell: If it were otherwise, they could have no peace or comfort in the world. Yet what multitudes have we reason to conclude go down from under the preaching of the gospel to the pit of destruction! Now, this is surely enough to convince any sober, prudent person of the folly of such flattery, and of the folly of every one that doth not immediately set about his great work with his might. If you could have access to the damned, you would hear many
of them curse themselves, for thus flattering themselves while they lived in this world; and you would have the same doctrine preached to you by their wailings and yellings which is now preached to you from the pulpit.
If your temptation to security be unbelief of the fundamental doctrines of religion, such as the being of God, of another world, and an eternal judgment, you may consider, that though that makes you secure at present, yet it will not do always, it will not stand by when you come to die. The fool often in health saith, There is no God; but when he comes to die, he cannot rest in any such supposition. Then he is generally so much convinced in his own conscience, that there is a God, that he is in dreadful amazement for fear of his eternal wrath. It is folly, therefore, to flatter yourselves with any supposition now which you will not then be able to hold.
If you depend on long life, consider how many who have depended on the same thing, and had as much reason to depend on it as you, have died within your remembrance.
Is it because you are outwardly of an orderly life and conversation, that you think you shall be saved ? How unreasonable is it to suppose, that God should be so obliged by those actions, which he knows are not done from the least respect or regard to him, but wholly with a private view! Is it because you are under great advantages that you are not much afraid but that you shall some time or other be converted, and therefore neglect yourselves and your spiritual interests? And were not the people of Bethsaida, Chorazin and Capernaum, under as great advantages as you, when Christ himself preached the gospel to them, almost continually, and wrought such a multitude of miracles among them? Yet he says, that it shall be more tolerable in the day of judgment for Sodom and Gomorrah, than for those cities.
Do you expect you shall be saved, however you neglect yourselves, because you were born of godly parents? hear what Christ saith,
Matthew 3:9. ''Think not to say within yourselves, we have Abraham to our father." Do you flatter yourselves that you shall obtain mercy, though others do not, because you intend hereafter to seek it more earnestly than others? Yet you deceive yourselves, if you think that you intend better than many of those others, or better than many who are now in hell once intended.
If you think you are in a way of earnest seeking, consider, whether or no you do not mind other things yet more? If you imagine that you have it in your own power to work yourselves up to repentance, consider, that you must assuredly give up that imagination before you can have repentance wrought in you. If you think yourselves already converted, and that encourages you to give yourselves the greater liberty in sinning, this is a certain sign that you are not converted.
Wherefore abandon all these ways of flattering yourselves; no longer follow the devil's bait; and let nothing encourage you to go on in sin; but immediately and henceforth seek God with all your heart, and soul, and strength.
The Future Punishment of the Wicked
Unavoidable and Intolerable
Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? I the Lord save spoken it, and will do it. Ezekiel 22:14
IN the former part of this chapter, we have a dreadful catalogue of the sins of Jerusalem; as you may see from the first to the thirteenth verse. In the thirteenth, which is the verse preceeding the text, God manifests his great displeasure and fearful wrath against them for those their iniquities. "Behold, I have smitten mine hand at thy
dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee." The expression of God's smiting his hand, signifies the greatness of his anger, and his preparing himself, as it were to execute wrath answerable to their heinous crimes. It is an allusion to what we sometimes see in men when they are surprised, by seeing or hearing of some horrid offence, or most intolerable injury, which very much stirs their spirits, and animates them with high resentment; on such an occasion they will rise up in wrath and smite their hands together, as an expression of the heat of their indignation, and full resolution to be avenged on those who have committed the injury; as in chap. 21:7. " I will also smite mine hands together, and I will cause my fury to rest: I the Lord have said it,"
Then, in the text, the punishment of that people is represented.
1. The nature of their punishment is more generally represented in that therein God will undertake to deal with them: God here threatens to deal with the sinners in Jerusalem. The prophets could do nothing with them. God had sent them one after another; but those sinners were too strong for them, and beat one, and killed another. Therefore now God himself undertakes to deal with them.
2. Their punishment is more particularly represented in three things, viz. The intolerableness, the remedilessness, and the unavoidableness of it.
(1.) The intolerableness of it: Can thine heart endure? (2.) The remedilessness, or the impossibility of their doing any thing for their own relief: Can thine hands be strong? (3.) The unavoidableness of it: I the Lord have spoken it, and will do it.
DOCTRINE
Since God hath undertaken to deal with impenitent sinners, they shall neither shun the threatened misery, nor deliver themselves out of it, nor can they bear it.
In handling this doctrine, I shall,
1. Show what is implied in God's undertaking to deal with inpenitent sinners. 2. That therefore they cannot avoid punishment. 3. That they cannot in any measure deliver themselves from it, or do any thing for their own relief under it. 4. That they cannot bear it. 5. I shall answer an inquiry; and then proceed to the use.
I. I shall show what is implied in God's undertaking to deal with impenitent sinners...Others are not able to deal with them. They baffle all the means used with them by those that are appointed to teach and to rule over them. They will not yield to parents, or to the counsels, warning, or reproofs of ministers. They prove obstinate and stiff-hearted. Therefore God undertakes to deal with them This implies the following things:
1. That God will reckon with them, and take of them satisfaction to his justice. In this world God puts forth his authority to command them; and to require subjection to him. In his commands he is very positive, strictly requiring of them the performance of such and such duties, and as positively forbidding such and such things which were contrary to their duty. But they have no regard to these commands. God continues commanding, and they continue rebelling. They make nothing of God's authority. God threatens, but they despise his threatening They make nothing of dishonoring God; they care not how much their behavior is to the dishonor of God. He offers them mercy, if they will repent and return; but they despise his mercy as well as his wrath. God calleth, but they refuse. Thus they are continually plunging themselves deeper and deeper in debt, and at the same time imagine they shall escape the payment of the debt, and design entirely to rob God of his due.
But God hath undertaken to right himself. He will reckon with them; he hath undertaken to see that the debts due to him are paid. All
their sins are written in his book; not one of them is forgotten, and every one must be paid. If God be wise enough, and strong enough, he will have full satisfaction: he will exact the very uttermost farthing. He undertakes it as his part, as what belongs to him, to see himself righted, wherein he hath been wronged Deut. 22:35. "To me belongeth vengeance." Ibid. vii. 10. "He will not be slack to him that hateth him; he will repay him to his face."
2. He hath undertaken to vindicate the honor of his Majesty. His Majesty they despise. They hear that he is a great God; but they despise his greatness; they look upon him worthy of contempt, and treat him accordingly. They hear of him by the name of a great King; but his authority they regard not, and sometimes trample upon it for years together. But God hath not left the honor of his Majesty wholly to their care. Though they now trample it in the dust, yet that is no sign that it will finally be lost. If God had left it wholly in their hands, it would indeed be lost. But God doth not leave his honor and his glory with his enemies; it is too precious in his eyes to be so neglected. He hath reserved the care of it to himself: He will see to it that his own injured Majesty is vindicated. If the honor of God, upon which sinners trample, finally lie in the dust, then it will be because he is not strong enough to vindicate himself. He hath sworn that great oath in Numbers 14:2 1. "As truly as I live, all the earth shall be filled with the glory of the Lord."
Sinners despise his Son, and trample him under their feet. But he will see, if he cannot make the glory of his Son appear, with respect to them; that all the earth may know how evil a thing it is to despise the Son of God. God intends that all men and angels, all heaven and all earth, shall see whether he be sufficient to magnify himself upon sinners who now despise him. He intends that the issue of things with respect to them shall be open, that all men may see it.
3. He hath undertaken to subdue impenitent sinners. Their hearts while in this world are very unsubdued. They lift up their heads and conduct themselves very proudly and contemptuously, and often sin
with an high hand. They set their mouths against the heavens, and their tongues walk through the earth. They practically say as Pharaoh did, "Who is the Lord? I know not the Lord, neither will I obey his voice." Job 21:4 1. "They say to God, Depart from us, for we desire not the knowledge of thy ways."
Some, who cover their sin with specious show, who put on a face of religion, and a demure countenance and behavior, yet have this spirit secretly reigning in their breasts. Notwithstanding all their fair show, and good external carriage, they despise God in their hearts, and have the weapons of war about them, though they are secret enemies, and carry their swords under their skirts. They have most proud, stubborn, and rebellious hearts, which are ready to rise in opposition, to contend with him, and to find fault with his dispensations. Their hearts are full of pride, enmity, stubbornness, and blasphemy, which work in them many ways, while they sit under the preaching of the word, and while the spirit of God is striving with them; and they always continue to oppose and resist God as long as they live in the world; they never lay down the weapons of their rebellion."
But God hath undertaken to deal with them and to subdue them; and those proud and stubborn hearts, which will not yield to the power of God's word, shall be broken by the power of his hand. If they will not be willing subjects to the golden sceptre, and will not yield to the attractives of his love, they shall be subject to the force of the iron rod, whether they will or no.
Them that proudly set up their own righteousness, and their own wills against God, God hath undertaken to bring down; and without doubt, it will be done. He hath undertaken to make those who are now regardless of God, regard him. They shall know that he is Jehovah. Now they will not own that he is the Lord; but they shall know it, Isa. 26:11. "Lord, when thine hand is lifted up, they will not see: But they shall see."
Now wicked men not only hate God, but they slight him; they are not afraid of him. But, he will subdue their contempt. When he shall come to take them in hand, they will hate him still; but they will not slight him; they will not make light of his power as they now do; they will see and feel too much of the infinity of his power to slight it They are now wont to slight his wrath; but then they will slight it no more, they will be infinitely far from it, they will find by sufficient experience that his wrath is not to be slighted: They will learn this to their cost, and they never will forget it.
4. God hath undertaken to rectify their judgments. Now they will not be convinced of those things which God tells them in his word. Ministers take much pains to convince them, but all is in vain. Therefore God will undertake to convince them, and he will do it effectually. Now they will not be convinced of the truth of divine things. They have indeed convincing arguments set before them; they hear and see enough to convince them; yet so prone are they to unbelief and Atheism, that divine things never seem to them to be real. But God will hereafter make them seem real.
Now they are always doubting of the truth of the Scriptures, questioning whether they be the word of God, and whether the threatenings of Scripture be true. but God hath undertaken to convince them that those threatenings are true, and he will make them to know that they are true, so that they will never doubt any more for ever. They will be convinced by dear experience....Now they are always questioning whether there be any such place as hell. They hear much about it, but it always seems to them like a dream. But God will make it seem otherwise than a dream....Now they are often told of the vanity of the world; but we may as well preach to the beasts, to persuade them of the vanity of earthly things. But God will undertake to convince them of this; he will hereafter give them a thorough conviction of it, so that they shall have a strong sense of the vanity of all these things.
Now ministers often tell sinners of the great importance of an interest in Christ, and that that is the one thing needful. They are also told the folly of delaying the care of their souls, and how much it concerns them to improve their opportunity. But the instructions of ministers do not convince them, therefore God will undertake to convince them. Impenitent sinners, while in this world, hear how dreadful hell is. But they will not believe that it is so dreadful as ministers represent. They cannot think that they shall to all eternity suffer such exquisite and horrible torments. But they shall be taught and convinced to purpose, that the representations ministers give of those torments, agreeable to the word of God, are no bugbears; and that the wrath of God is indeed as dreadful as they declare. Since God hath undertaken to deal with sinners, and to rectify their judgments in these matters, and he will do it thoroughly; for his work is perfect; when he undertakes to do things, he doth not do them by halves; therefore before he shall have done with sinners, be will convince them effectually, so that they shall never be in danger of relapsing into their former errors any more. He will convince them of their folly and stupidity in entertaining such notions as they now entertain.
Thus God hath undertaken to deal with obstinate unbelievers. They carry things on in great confusion; but we need not be dismayed at it: Let us wait, and we shall see that God will rectify things. Sinners will not always continue to rebel and despise with impunity. The honor of God will in due time be vindicated; and they shall be subdued and convicted, and shall give an account. There is no sin, not so much as an idle word that they shall speak, but they must give an account of it; Matt. 12: 36. And their sins must be fully balanced, and recompensed, and satisfaction obtained. Because judgment against their evil works is not speedily executed, their hearts are fully set in them to do evil. Yet God is a righteous judge; he will see that judgment is executed in due time.
I come now,
II. To show, that therefore impenitent sinners shall not avoid their due punishment....God hath undertaken to inflict it; he hath engaged to do it; he takes it as his work, as what properly belongs to him, and we may expect it of him. If he hath sworn by his life, that he will do it; and if he hath power sufficient; if he is the living God, doubtless we shall see it done. And that God hath declared that he will punish impenitent sinners, is manifest from, many scriptures; as Deut. 32:41. "I will render vengeance to mine enemies, and will reward them that hate me." Deut. vii. 10. "He will not be slack to him that hateth him: He will repay him to his face." Exod. 34:7. "That will by no means clear the guilty." Nahum 1:3. "The Lord is slow to anger, and great in power, and will not at all acquit the wicked. "God saith in the text, "I the Lord hath spoken it, and will do it;" which leaves no room to doubt of the actual fulfillment of the threatening in its utmost extent....Some wicked men have flattered themselves, that although God hath threatened very dreadful things to wicked men for their sins, yet in his heart he never intends to fulfil his threatenings, but only to terrify them, and make them afraid, while they live. But would the infinitely holy God, who is not a man that he should lie, and who speaketh no vain words, utter himself in this manner: I the Lord have spoken it, and will do it; I have not only threatened, but I will also fulfil my threatenings; when at the same time these words did not agree with his heart, but he secretly knew that though he had spoken, yet he intended not to do it? Who is he that dares to entertain such horrid blasphemy in his heart?
No; let no impenitent sinner flatter himself so vainly and foolishly. If it were indeed only a man, a being of like impotency and mutability with themselves, who had undertaken to deal with them; they might perhaps with some reason flatter themselves; that they should find some means to avoid the threatened punishment. But since an omniscient, omnipotent, immutable God hath undertaken, vain are all such hopes.
There is no hope that possibly they may steal away to heaven, though they die unconverted. There is no hope that they can deceive God by
any false show of repentance and faith, and so be taken to heaven through mistake; for the eyes of God are as a flame of fire; they perfectly see through every man; the inmost closet of the heart is all open to him
There is no hope of escaping the threatened punishment by sinking into nothing at death, like brute creatures Indeed, many wicked men upon their deathbeds wish for this. If it were so, death would be nothing to them in comparison with what it now is. But all such wishes are vain.
There is no hope of their escaping without notice, when they leave the body. There is no hope that God, by reason of the multiplicity of affairs which ho hath to mind, will happen to overlook them, and not take notice of them, when they come to die; and so that their souls will slip away privately, and hide themselves in some secret corner, and so escape divine vengeance.
There is no hope that they shall be missed in a crowd at the day of judgment, and that they can have opportunity to hide themselves in some cave or den of the mountains, or in any secret hole of the earth; and that while so doing, they will not be minded, by reason of the many things which will be the objects of attention on that day....Neither is there any hope that they will be able to crowd themselves in among the multitude of the saints at the right hand of the Judge, and so go to heaven undiscovered....Nor is there any hope that God will alter his mind, or that he will repent of what he hath said; for he is not the son of man that lie should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good? When did God ever undertake to do any thing and fail?
I come now,
III. To show, that as impenitent sinners cannot shun the threatened punishment; so neither can they do any thing to deliver themselves from it, or to relieve themselves under it. This is implied in those
words of the text, Can thine hand. be strong? It is with our hands that we make and accomplish things for ourselves. But the wicked in hell will have no strength of hand to accomplish any thing at all for themselves, or to bring to pass any deliverance, or any degree of relief.
1. They will not he able in that conflict to overcome their enemy, and so to deliver themselves. God, who will then undertake to deal with them, and will gird himself with might to execute wrath, will be their enemy, and will act the part of an enemy with a witness; and they will have no strength to oppose him. Those who live negligent of their souls under the light of the gospel, act as if they supposed, that they should be able here after to make their part good with God. 1 Cor. 10:22. "Do we provoke the Lord to jealousy? Are we stronger than he? "...But they will have no power, no might to resist that omnipotence, which will be engaged against them.
2. They will have no strength in their hands to do any thing to appease God, or in the least to abate the fierceness of his wrath. They will not be able to offer any satisfaction: they will not be able to procure God's pity. Though they cry, God will not hear them. They will find no price to offer to God, in order to purchase any favor, or to pay any part of their debt.
3. They will not be able to find any to befriend them, and intercede with God for them. They had the offer of a mediator often made them in this world; but they will have no offers of such a nature in hell. None will befriend them. They will have no friend in HELL; all there will be their enemies. They will have no friend in heaven: 'None of the saints or angels will befriend them; or if they should, it would be to no purpose. There will be no creature that will have any power to deliver them, nor will any ever pity them.
4. Nor will they ever be able to make their escape. They will find no means to break prison and flee. In hell, they will be reserved in chains of darkness for ever and ever. Malefactors have often found
means to break prison, and escape the hand of, civil justice. But none ever escaped out of the prison of hell, which is God's prison. It is a strong prison: it is beyond any finite power, or the united strength of all wicked men and devils, to unlock, or break open the door of that prison. Christ hath the key of hell; "he shuts and no man opens."
5. Nor will they ever be able to find any thing to relieve them in hell. They will never find any resting place there; any place of respite; any secret corner, which will be cooler than the rest, where they may have a little respite, a small abatement of the extremity of their torment. They never will be able to find any cooling stream or fountain, in any part of that world of torment; no, nor so much as a drop of water to cool their tongues. They will find no company to give them any comfort, or to do them the least good. They will find no place, where they can remain, and rest, and take breath for one minute: For they will be tormented with fire and brimstone; and will have no rest day nor night for ever and ever.
Thus impenitent sinners will be able neither to shun the punishment threatened, nor to deliver themselves from it, nor to find any relief under it.
I come now,
IV. To show, that neither will they be able to bear it. Neither will their bands be strong to deliver t}themselves from it, nor will their hearts be able to endure it. It is common with men, when they meet with calamities in this world, in the first place to endeavor to shun them. But if they find, that they cannot shun them, then after they are come, they endeavor to deliver themselves from them as soon as they can; or at least, to order things so, as to deliver themselves in some degree. But if they find that they can by no means deliver themselves, and see that the case is so that they must bear them; then they set themselves to bear them: they fortify their spirits, and take up a resolution, that they will support themselves under them as well as they can.
But it will be utterly in vain for impenitent sinners to think to do thus with respect to the torments of hell. They will not be able to endure them, or at all to support themselves under them: the torment will be immensely beyond their strength. What will it signify for a worm, which is about to be pressed under the weight of some great rock, to be let fall with its whole weight upon it, to collect its strength, to set itself to bear up the weight of the rock, and to preserve itself from being crushed by it? Much more in vain will it be for a poor damned soul, to endeavor to support itself under the weight of the wrath of Almighty God. What is the strength of man, who is but a worm, to support himself against the power of Jehovah, and against the fierceness of his wrath? What is man's strength, when set to bear up against the exertions of infinite power? Matt. 21:. 44, "Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder."
When sinners hear of hell torments, they sometimes think with themselves: Well, if it shall come to that, that I must go to hell, I will bear it as well as I can: as if by clothing themselves with resolution and firmness of mind, they would be able to support themselves in some measure; when, alas! they will have no resolution, no courage at all. However they shall have prepared themselves, and collected their strength; yet as soon as they shall begin to feel that wrath, their hearts will melt and be as water. However before they may seem to harden their hearts, in order to prepare themselves to bear, yet the first moment they feel it, their hearts will become like wax before the furnace. Their courage and resolution will be all gone in an instant; it will vanish away like a shadow in the twinkling of an eye. The stoutest and most sturdy will have no more courage than the feeblest infant: let a man be an infant, or a giant, it will be all one. They will not be able to keep alive any courage, any strength, any comfort, any hope at all.
I come now as was proposed,
V. To answer an inquiry which may naturally be raised concerning these things.
Inquiry. Some may be ready to say, If this be the case, if impenitent sinners can neither shun future punishment, nor deliver themselves from it, nor bear it; then what will become of them?
Answer. They will wholly sink down into eternal death. There will be that sinking of heart, of which we now cannot conceive. We see how it is with the body when in extreme pain. The nature of the body will support itself for a considerable time under very great pain, so as to keep from wholly sinking. There will be great struggles, lamentable groans and panting, and it may be convulsions. These are the strugglings of nature to support itself under the extremity of the pain. There is, as it were, a great lothness in nature to yield to it; it cannot bear wholly to sink.
But yet sometimes pain of body is so very extreme and exquisite, that the nature of the body cannot support itself under it; however loth it may be to sink, yet it cannot bear the pain; there are a few struggles, and throes, and pantings, and it may be a shriek or two, and then nature yields to the violence of the torments, sinks down, and the body dies. This is the death of the body. So it will be with the soul in hell; it will have no strength or power to deliver itself and its torment and horror will be so great, so mighty, so vastly disproportioned to its strength, that having no strength in the least to support itself, although it be infinitely contrary to the nature and inclination of the soul utterly to sink; yet it will sink, it will utterly and totally sink, without the least degree of remaining comfort, or strength, or courage, or hope. And though it will never be annihilated, its being and perception will never be abolished, yet such will be the infinite depth of gloominess that it will sink into, that it will be in a state of death, eternal death.
The nature of man desires happiness; it is the nature of the soul to crave and thirst after well-being; and if it be under misery, it eagerly
pants after relief; and the greater the misery is, the more eagerly doth it struggle for help. But if all relief be withholden, all strength overborne, all support utterly gone; then it sinks into the darkness of death. We can conceive but little of the matter; we cannot conceive what that sinking of the soul in such a case is. But to help your conception, imagine yourself to be cast into a fiery oven, or of a great furnace, where your pain would be as much greater than that occasioned by accidentally touching a coal of fire, as the heat is greater. Imagine also that your body were to lie there for a quarter of an hour, all the while full of quick sense; what horror would you feel at the entrance of such a furnace! And how long would that quarter of an hour seem to you! And after you had endured it for one minute, how overbearing would it be to you to think that you had it to endure the other fourteen!
But what would be the effect on your soul, if you knew you must lie there enduring that torment to the full for twenty-four hours! And how much greater would be the effect, if you knew you must endure it for a whole year; and how vastly greater still, if you knew you must endure it for a thousand years! O then, how would your heart sink, if you thought, if you knew, that you must bear it forever and ever! That there would be no end! That after millions of millions of ages, your torment would be no nearer to an end, than ever it was; and that you never, never should be delivered!
But your torment in hell will be immensely greater than this illustration represents. How then will the heart of a poor creature sink under it! How utterly inexpressible and inconceivable must the sinking of the soul be in such a case! This is the death threatened in the law. This is dying in the highest sense of the word. This is to die sensibly; to die and know it; to be sensible of the gloom of death. This is to be undone; this is worthy of the name of destruction. This sinking of the soul under an infinite weight, which it cannot bear, is the gloom of hell. We read in Scripture of the blackness of darkness; this is it, this is the very thing.
We read in Scripture of sinners being lost, and of their losing their souls: this is the thing intended; this is to lose the soul: they that are the subjects of this are utterly lost.
APPLICATION
This subject may be applied in a use of awakening to impenitent sinners. What hath been said under this doctrine is for thee, O impenitent sinner, O poor wretch, who art in the same miserable state in which thou camest into the world, excepting that thou art loaded with vastly greater guilt by thine actual sins. These dreadful things which thou hast heard are for thee, who art yet unconverted, and still remainest an alien and stranger, without Christ and without God in the world. They are for thee, who to this day remainest an enemy to God, and a child of the devil, even in this remarkable season, when others both here and elsewhere, far and near, are flocking to Christ; for thee who hearest the noise, the fame of these things, but knowest nothing of the power of godliness in thine own heart.
Whoever thou art, whether young or old, little or great, if thou art in a Christless, unconverted state, this is the wrath, this is the death to which thou art condemned. This is the wrath that abideth on thee; this is the hell over which thou hangest, and into which thou art ready to drop every day and every night.
If thou shalt remain blind, and hard, and dead in sin a little longer, this destruction will come upon thee: God hath spoken and he will do it. It is vain for thee to flatter thyself with hopes that thou shalt avoid it, or to say in thine heart, perhaps it will not be; perhaps it will not be just so; perhaps things have been represented worse than they are. If thou wilt not be convinced by the word preached to thee by men in the name of God, God himself will undertake to convince thee, Ezekiel 14:. 4, 7, 8.
Doth it seem to thee not real that thou shalt suffer such a dreadful destruction, because it seems to thee that thou dust not deserve it? And because thou dust not see any thing so horrid in thyself, as to answer such a dreadful punishment? Why is it that thy wickedness doth not seem bad enough to deserve this punishment? The reason is, that thou lovest thy wickedness; thy wickedness seems good to thee; it appears lovely to thee; thou dust not see any hatefulness in it, or to be sure, any such hatefulness as to answer such misery.
But know, thou stupid, blind, hardened wretch, that God doth not see, as thou seest with thy polluted eyes: thy sins in his sight are infinitely abominable.-Thou knowest that thou hast a thousand and a thousand times made light of the Majesty of God. And why should not that Majesty, which thou hast thus despised, be manifested in the greatness of thy punishment? Thou hast often heard what a great and dreadful God Jehovah is; but thou hast made so light of it, that thou hast not been afraid of him, thou hast not been afraid to sin against him, nor to go on day after day, by thy sins, to provoke him to wrath, nor to cast his commands under foot, and trample on them. Now why may not God, in the greatness of thy destruction, justly vindicate and manifest the greatness of that Majesty, which thou hast despised?
Thou hast despised the mighty power of God; thou hast not been afraid of it. Now why is it not fit that God should show the greatness of his power in thy ruin? What king is there who will not show his authority in the punishment of those subjects that despise it! And who will not vindicate his royal majesty in executing vengeance on those that rise in rebellion? And art thou such a fool as to think that the great King of heaven and earth, before whom all other kings are so many grasshoppers, will not vindicate his kingly Majesty on such contemptuous rebels as thou art?-Thou art very much mistaken if thou thinkest so. If thou be regardless of God's Majesty, be it known to thee, God is not regardless of his own Majesty; he taketh care of the honor of it, and he will vindicate it.
Think it not strange that God should deal so severely with thee, or that the wrath which thou shalt suffer should be so great. For as great as it is, it is no greater than that love of God which thou hast despised. The love of God, and his grace, condescension, and pity to sinners in sending his Son into the world to die for them, is every whit as great and wonderful as this inexpressible wrath. This mercy hath been held forth to thee, and described in its wonderful greatness hundreds of times, and as often hath it been offered to thee; but thou wouldst not accept Christ; thou wouldst not have this great love of God; thou despisedst God's dying love; thou trampledst the benefits of it under foot. Now why shouldst thou not have wrath as great as that love and mercy which thou despisest and rejectest? Doth it seem incredible to thee, that God should so harden his heart against a poor sinner, as so to destroy him, and to bear him down with infinite power and merciless wrath? And is this a greater thing than it is for thee to harden thy heart, as thou hast done, against infinite mercy, and against the dying love of God?
Doth it seem to thee incredible, that God should be so utterly regardless of the sinner's welfare, as so to sink him into an infinite abyss of misery? Is this shocking to thee? And is it not at all shocking to thee, that thou shouldst be so utterly regardless as thou hast been of the honor and glory of the infinite God? It arises from thy foolish stupidity and senselessness, and is because thou hast a heart of stone, that thou art so senseless of thine own wickedness as to think thou hast not deserved such a punishment, and that it is to thee incredible that it will be inflicted upon thee.-But if, when all is said and done, thou be not convinced, wait but a little while, and thou wilt be convinced: God will undertake to do the work which ministers cannot do. -Though judgment against thine evil works be not yet executed, and God now let thee alone, yet he will soon come upon thee with his great power, and then thou shalt know what God is, and what thou art.
Flatter not thyself, that if these things shall prove true, and the worst shall come, thou wilt set thyself to bear it as well as thou canst. What
will it signify to set thyself to bear, and to collect thy strength to support thyself, when thou shalt fall into the hands of that omnipotent King, Jehovah? He that made thee, can make his sword approach unto thee. His sword is not the sword of man, nor is his wrath the wrath of man. If it were, possibly stoutness might be maintained under it. But it is the fierceness of the wrath of the great God, who is able to baffle and dissipate all thy strength in a moment. He can fill thy poor soul with an ocean of wrath, a deluge of fire and brimstone; or he can make it ten thousand times fuller of torment than ever an oven was full of fire; and at the same time, can fill it with despair of ever seeing an end to its torment, or any rest from its misery: and then where will be thy strength? What will become of thy courage then? What will signify thine attempts to bear?
What art thou in the hands of the great God, who made heaven and earth by speaking a word? What art thou, when dealt with by that strength, which manages all this vast universe, holds the globe of the earth, directs all the motions of the heavenly bodies from age to age, and, when the fixed time shall come, will shake all to pieces? There are other wicked beings a thousand times stronger than thou: there are the great leviathans, strong and proud spirits, of a gigantic stoutness and hardiness. But how little are they in the hands of the great God! They are less than weak infants; they are nothing, and less than nothing in the hands of an angry God, as will appear at the day of judgment. Their hearts will be broken; they will sink; they will have no strength nor courage left; they will be as weak as water; their souls will sink down into an infinite gloom, an abyss of death and despair. Then what will become of thee, a poor worm, when thou shalt fall into the hands of that God, when he shall come to show his wrath, and make his power known on thee?
If the strength of all the wicked men on earth, and of all the devils in hell, were united in one, and thou wert possessed of it all; and if the courage, greatness, and stoutness of all their hearts were united in thy single heart, thou wouldst be nothing in the hands of Jehovah. If it were all collected, and thou shouldst set thyself to bear as well as
thou couldst, all would sink under his great wrath in an instant, and would be utterly abolished: thine hands would drop down at once and thine heart would melt as wax.-The great mountains, the firm rocks, cannot stand before the power of God; as fast as they stand, they are tossed hither and thither, and skip like lambs, when God appears in his anger. He can tear the earth in pieces iii a moment; yea, lie can shatter the whole universe, and dash it to pieces at one blow. How then will thine hands be strong, or thine heart endure?
Thou canst not stand before a lion of the forest; an angry wild beast, if stirred up, will easily tear such a one as thou art in pieces. Yea, not only so, but thou art crushed before the moth. A very little thing, a little worm or spider, or some such insect, is able to kill thee. What then canst thou do in the hands of God? It is vain to set the briers and thorns in battle array against glowing flames; the points of thorns, though sharp, do nothing to withstand the fire.
Some of you have seen buildings on fire; imagine therefore with yourselves, what a poor hand you would make at fighting with the flames, if you were in the midst of so great and fierce a fire. You have often seen a spider, or some other noisome insect, when thrown into the midst of a fierce fire, and have observed how immediately it yields to the force of the flames. There is no long struggle, no fighting against the fire, no strength exerted to oppose the heat, or to fly from it; but it immediately stretches forth itself and yields; and the fire takes possession of it, and at once it becomes full of fire. Here is a little image of what you will be the subjects of in hell, except you repent and fly to Christ. However you may think that you will fortify yourselves, and bear as well as you can; the first moment you shall be cast into hell, all your strength will sink and be utterly abolished. To encourage yourselves, that you will set yourselves to bear hell torments as well as you can, is just as if a worm, that is about to be thrown into a glowing furnace, should swell and fortify itself and prepare itself to fight the flames.
What can you do with lightnings? What doth it signify to fight with them? What an absurd figure would a poor weak man make, who, in a thunder-storm, should expect a flash of lightning on his head or his breast, and should go forth sword in hand to oppose it; when a stream of brimstone would, in an instant, drink up all his spirits and his life, and melt his sword! Consider these things, all you enemies of God, and rejecters of Christ, whether you be old men or women, Christless heads of families, or young people and wicked children. Be assured, that if you do not hearken and repent, God intends to show his wrath, and make his power known upon you. He intends to magnify himself exceedingly in sinking you down in hell. He intends to show his great majesty at the day of judgment, before a vast assembly, in your misery; before a greater assembly many thousand fold than ever yet appeared on earth; before a vast assembly of saints, and a vast assembly of wicked men, a vast assembly of holy angels, and before all the crew of devils. God will before all these get himself honor in your destruction; you shall be tormented in the presence of them all. Then all will see that God is a great God indeed; then all will see how dreadful a thing it is to sin against such a God, and to reject such a Saviour, such love and grace, as you have rejected and despised. All will be filled with awe at the great sight, and all the saints and angels will look upon you, and adore that majesty, and that mighty power, and that holiness and justice of God, which shall appear in your ineffable destruction and misery.
It is probable that here are some, who hear me this day, who at this very moment are unawakened, and are in a great degree careless about their souls. I fear there are some among us who are most fearfully hardened: their hearts are harder than the very rocks. It is easier to make impressions upon an adamant than upon their hearts. I suppose some of you have heard all that I have said with ease and quietness: it appears to you as great big sounding words, but doth not reach your hearts. You have heard such things many times: you are old soldiers, and have been too much used to the roaring of heaven's cannon, to be frighted at it. It will therefore probably be in
vain for me to say any thing further to you; I will only put you in mind that ere long God will deal with you. I cannot deal with you, you despise what I say; I have no power to make you sensible of your danger and misery, and of the dreadfulness of the wrath of God. The attempts of men in this way have often proved vain.
However, God hath undertaken to deal with such men as you are. It is his manner commonly first to let men try their utmost strength: particularly to let ministers try, that thus he may show ministers their own weakness and impotency; and when they have done what they can, and all fails, then God takes the matter into his own hands. So it seems by your obstinacy, as if God intended to undertake to deal with you. He will undertake to subdue you; he will see if he cannot cure you of your senselessness and regardlessness of his threatenings. And you will be convinced; you will be subdued effectually: your hearts will be broken with a witness; your strength will be utterly broken, your courage and hope will sink. God will surely break those who will not bow. God, having girded himself with his power and wrath, hath heretofore undertaken to deal with many hard stubborn, senseless, obstinate hearts; and he never failed, he always did his work thoroughly. It will not be long before you will be wonderfully changed. You who now hear of hell and the wrath of the great God, and sit here in these seats so easy and quiet, and go away so careless; by and by will shake, and tremble, and cry out, and shriek, and gnash your teeth, and will be thoroughly convinced of the vast weight and importance of these great things, which you now despise.