VeR. 41.] SERMONS UPON MATTHEW XXV, 81
mercy will bear thee out. He hath said that liars and drunkards shall have their portion in the lake that burnetii with fire and brimstone. If God is merciful, and yet did such thini^s to Christ, certainly he may remain merciful much more, and yet punish thee.
2. God doth it to show his mercy to others ; it was necessary for the whole world that God should inflict so severe a punishment. Punish- ments are not always for the emendation of the delinquent, but for the good of others. The bowlings and groanings of the damned maketh the harmony and music of providence more entire, saith Gerson. It was a necessary provision for the good of the whole world, and meet for the beauty of providence, that God should have a prison as well as a palace. Besides, for the restraint of sin, there is more mercy in the restraint of sin, or the taking away of sin, than there would be in restraining the punishment ; this is the great means to lessen corrup- tion. Origen, that thought the punishment of hell should one day have an end, yet thought not good to suppress this doctrine, lest men should take liberty to sin. So Epicurus and Seneca, that looked upon it as a poetical fiction, thought it to be a fit invention. A temporal punishment would not have been enough to restrain men ; men are obstinate in sin, and will endure any temporal inconveniences rather than part with their lusts: Micah vi., 'Rivers of oil, the first-born of their bodies for the sin of their souls ;' and Baal's priests gashed them- selves. It was the wisdom of God to find out such a remedy ; so that we may say, that God could not have been so merciful if he had not appointed these everlasting torments. It was necessary they should be, for they are a good help to virtue ; and to threaten, unless they were, will not stand with truth. Now which is the greater mercy ? to take away punishments or sins ? to lessen the miseries of mankind or their corruptions ? Many have escaped hell by thinking of the torments of it.
3. The damned in hell cannot accuse God for want of mercy ; it will be a part of their torment in hell to remember that God hath been gracious ; conscience will be forced to acknowledge it, and to acquit God. Though they hate God and blaspheme him, yet they will remem- ber the offers of grace, riches of goodness, and care of his providence : ' They will not see, but shall see,' Isa. xxvi. 11. Oculos qiws occlusit culpa, cqjeriet 2Jcena. As now when God bringeth carnal men under mercies, it is one of the greatest aggravations.
Object. 3. How can it stand with his justice to punish a temporary act with eternal torment or punishment ?
Ans. 1, We are finite creatures, and so not fit judges of the nature of an offence against God ; the lawgiver best knoweth the merit of sin, which is the transgression of the law. The majesty against which they sin is infinite ; the authority of God is enough, and his will the highest reason. A jeweller best knoweth the price of a jewel, and an artist in a picture or sculpture can best judge of the errors of it.
2. With man, offences of a quick execution meet with a long punishment, and the continuance of the penalty in no case is to be measured with the continuance of the act of sin. Scelus non temporis mac/7iittcdinc, seel iniquitaiis magnitudine metiendum est. Becaus(3 man sinncth as long as he can, he sinneth in celerno suo (as Aquinas),
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82 SERMONS UPON MATTHEW XXV. [SeR. XXIV.
therefore he is punished m ceterno Dei. We would live for ever to sia for ever, and because men despise an eternal happiness, therefore do they justly suffer eternal torment ; and their obligations to God being infinite, their punishment ariseth according to the excess of their obli- gations.
Use 1. It informeth us of the evil of sin. God will never be recon- ciled to them that die in their sins, but for ever and for ever his bowels are shrunk up; though God be love itself, and delighteth in nothing so much as in doing good to the creature, yet he doth not only turn away his face, but torment them for ever.
Use 2. It reproveth and convinceth — (1.) The atheist; and (2.) The carnal sensualist.
1. The atheist. These men are short-sighted ; they cannot out-see time, and look beyond the grave. There is a hell ; how will you escape it? Men think incredulity or unbelief is the best remedy against this fear. Do but consider, there is ten thousand to one, at least, against you. None more credulous than the atheist. If it prove true, in what a case are you ? As sure as God is, this is true. It will do you no hurt to venture the safest way, upon probabilities, till we Jbave further assurance. Take heed of indenting with God upon your own terms : Luke xvi. 31, ' They have Moses and the prophets ; if they believe not them, neither will they be persuaded if one came from the dead.' We will give laws to heaven, have one come from the dead. God is not bound to make them see that wilfully shut their eyes, nor to alter the course of his providence for our sake.