The precise and determinate idea of infinite justice is then, that invariable will, by which a total difference will be made between the virtuous and the wicked, the former most gloriously rewarded, and the latter severely punished. If the extreme importance of the subject I am upon, did not require from me, all the precision of which I am capable, I might forbear enlarging on the present idea of divine justice, by quotations from scripture; because in itself sufficiently simple and natural; and as all who are conversant with holy writ, know, that it is there repeatedly expressed. Patriarchs, prophets, and apostles, concur in the same sentiment. Abraham when pleading with the Almighty in favour of the inhabitants of Sodom, in the eighteenth chapter of Genesis, makes this idea of Divine justice the foundation of his argument. And in the eighteenth chapter of Ezekiel, the Supreme Being condescends, in the most explicit and of his creatures. He does not deal with sinful and imperfect man, as with man delivered from sin and arrived at perfection. This kind and good parent wills no doubt, that his creatures should enjoy as much happiness even bere, as their state will admit; as much as is compatible with the supreme felicity to which he calls them, and therefore places them in a world furnished with an ample store of blessings, and gives them all things richly to enjoy. But lest these very blessings, should by means of their irregular passions, corrupt and enslave them, he has decreed that they should neither be solid, nor lasting, but that the fashion of the world should pass away, and has placed them in it as strangers and pilgrims for a little while, that they may use the world, as not abusing it, and aspire to more solid and durable good. Thus does divine justice exercise itself here below, towards a race of sinful and imperfect beings. It places us all in a state of trial, as in a school where we are to acquire the first rudi-instructive manner, to explain the method of ments of happiness; this situation is universally suitable to all men, without distinction whether of good or bad, and in this sense it is, that the righteous scarcely are saved, and that we must, through much tribulation, enter into the kingdom of God.” his dealings with his creatures; where we shall find this maxim exemplified, "" that the righteousness of the righteous shall be upon him, and the wickedness of the wicked shal! be upon him." But why do I cite particular passages in But while mankind succeed each other in proof of the justice of God, when the whole this sublunary school of happiness, some lis- history of the Old Testament contains nothing tening to the voice of conscience, and reason, else? Such is the relation of the universal contract the habits, and follow the divine deluge, where a race of wicked men were exlaws of virtue and holiness; while others, led tirminated from the earth, but Noah found away by objects of sense and passion, con- grace in the eyes of the Lord. The destruction tract habits of vice and disorder, in opposition of Sodom, from which Lot was preserved. to the divine laws; and thence some are And lastly, the whole history of the Israelites, good, and others are evil; while in the deal- the alternatives of benedictions, and threatenings of divine justice towards each, is mani-ings, of prosperity, and adversity, which fol fested the perfect rectitude of the Supreme lowed them, according as they were obedient, Governor of the universe, who is righteous in or rebellious to their divine law-giver. The all his ways. To his holy and perfect laws, New Testament also abounds with promises be has attached the just and immutable and menaces; magnificent promises to the sanction of rewards and punishments; of righteous, and dreadful threatenings to the glorious and magnificent rewards to the faith-impenitent. I might appeal to the whole fal, and obedient observer of them; and of severe and terrible chastisements, to the obstinate violater of his commands. It is true that these rewards and punishments do not take place always in this world; because it would interfere with the general good, and with that state of probation, which requires from divine justice many exceptions adapted to it. In a world where the righteous and wicked are interspersed, and where good and evil are blended, an exact retribution of either would be impracticable. But those exceptions, or rather those delays, do not make void the sanction of those laws which are immutable; for God has himself announced in the life to come, a great day of retribution, which may well be termed the day of divine justice. In that day the righteous, that is, those who have wrought out their salvation, having no farther need of trial, shall be separated from the wicked; while almighty justice executes on the one, and on the other, that immutable sanction of rewards and punishments, due to their respective conduct. gospel dispensation, which opens to our view that future economy that awaits us all, and unveils that awful, but infinitely interesting scene of universal judgment, which shall suc ceed the resurrection. St. Paul tells the Athenians, that in that day God will judge the world in righteousness, that is as he expresses it elsewhere, "will render to every man according to his deeds; to them who by patient continuance in well-doing, seek for glory, honour, and immortality; eternal life: but to those who obey unrighteousness, indignation and wrath, tribulation and anguish." Having hitherto explained and confirmed from scripture, the definition of divine justice to be the constant and immutable will of the Supreme Being, to dispense to every one, that which is best adapted to his moral state; the result of all I have said, is, that this infinite justice of God consists in his invariably recompensing the good, and severely punishing the wicked. It now remains to shew that such justice, far from opposing the goodness of the Al mighty, is in itself a branch of that goodness, since it is goodness that abundantly rewards the righteous, and severely punishes the wicked. With respect to rewards, the truth is sufficiently evident not to need a discussion. The supreme judge beholding the virtuous in that state of habitual holiness, which is requisite to fit them for happiness; dispenses to them that felicity which is suitable to their state, according to the extent of their capacities, and of his infinite love towards them. With relation to them therefore his justice is pure uninterrupted goodness. But is it goodness also that will inflict on the disobedient the dreadful punishments of a future existence? Is that severity of an offended God, to which scripture gives the terrible appellations of indignation, wrath, and fury, to be ranked in the class of goodness? Yes, I scruple not to affirm, because I can demonstrate it with the clearest evidence. The Supreme Being, never arrays himself in the terrors of his majesty, never punishes his offending creatures, but infinite goodness leads him to it; that goodness which I have already defined to be his constant will to confer happiness, nothing but real good; whatever form it may wear; and even all possible good. It is this which assuming the name of justice will execute on the wicked those terrible denunciations which the gospel contains; as I have undertaken to prove and shall shortly fully explain. But alas! how far is this from the generally received idea of punitive justice among Christians; who instead of considering it as a branch of goodness, place it in direct opposition; and even represent this attribute as most hostile to divine benignity; since nothing appears at first sight more contrary to goodness, than that extreme severity which God will inflict on the wicked. This justice is therefore described, as stopping forever the course of divine goodness, which exists no more for the sinner; on whom Almighty justice has nothing to confer throughout eternal ages, but the most horrible and affrighting torments. Where is the mind sufficiently courageous to realize this shocking idea? to me even the task of refuting it is painful ! The advocates for this system are sufficiently ready to admit, that in this life, the severities of God proceed from his goodness, and that he chastises us for our profit, that we might be partakers of his holiness. But no sooner does the question relate to a future life, than the whole is changed; and according to their representation, the nature of God, and of man, must have undergone a total revolution. Repentance will be no more; either it will be impossible for the wicked ever to repent; or if they do, it will avail them nothing with an implacable judge, who has no mercy for them, but has forgotten to be gracious. He will no longer, as in this life, punish them for their correction, but for the sole end of rendering them miserable. His goodness till then universal, will become limited; and will have no other object for its exertion, but the righteous; and while they experience the abundance of his love, the treasures of wrath, the severities of avenging inexorable justice, will be showered down in unutterable anguish, and in never ending duration on the head of the unhappy sinner. But whence this strange, this alarming subversion in the nature of things? I might add, whence this total change in the immutable nature of God himself! Ye souls, where candour and uprightness dwell, for to such I address myself particularly; will you believe that all this procceeds from a single word ill understood; a word, which is universally acknowledged to admit of two meanings in scripture; and which in the precent applica tion, may be understood in two ways, one entirely rational, the other as entirely irrational and absurd? This formidable word which has made such havoc in the minds of men, is the appellation of eternal given to the sufferings of a future state. Now though it is evident that God in his written word, as well as in his works, appeals to our reason, and that the sense in which this term is generally understood, is as revolting to reason, as it is repugnant to the nature of God, and of things; mankind obstinately persist to understand it, in the absolute sense, of an infinite and never ending duration; and by a necessary conse quence are compelled to attribute to the Divine Being, under the name of justice, a disposition absolutely destructive of infinite goodness. They do not indeed venture to assert, that any thing like cruelty can reside in his perfect and adorable nature: on the contrary, they continue to affirm, however contradictory to their hypothesis, that the Supreme Being is infinitely good, but nevertheless maintain that he will inflict, on a very considerable number of his creatures, the most aggravated torments, throughout all eternity. I lament the strange and deplorable necessity which compels me to refute this shocking idea of divine justice; and that after having so clearly demonstrated that the Deity is infinitely good, I must now prove that he cannot be infinitely cruel. I shall not here examine why the word eternal is used to express future sufferings, because it is possible I may treat of that hereafter. But I shall lay down as a principle which no one contests, that the word eternas is made use of in scripture sometimes to signify an infinite, sometimes a finite duration. This will enable me to rectify a capital mistake incident to those who argue on this subjeet, which is determining their ideas of the justice of God, by the duration of sufferings, which they suppose infinite. Though this error is important, it is nevertheless natural to men, who find this doctrine established in the church in which they are born; and who receive it by instruction at an age when their minds are incapable of discerning the absolute impossibility of its truth. Accustomed to consider this doctrine as a truth founded on revelation, and therefore incontestable; they The proposition I am going to establish, maintains, that God will punish the wicked in a future state, for their conversion: so that their sufferings will be real chastisements. And here, the deep-rooted, and universal prejudices I encounter, oblige me to enter into a much more minute detail, and collect a greater variety of proofs, in order to carry conviction into the mind, than would otherwise be necessary; that by some one of these, I may convince understandings, which, though prepossessed, yet retain upright and honest hearts. argue from the eternal sufferings of a life to come, that divine justice requires such punishment; and thus the very nature of that attribute becomes perverted. Now this is evidently a capital mistake, for since the word eternal is susceptible of two meanings, as no one will deny, how can we judge of the justice of God by an equivocal term? ought we Bot on the contrary to determine the sense of an ambiguous word by the fixed and invariable idea we have of his justice? and not take it for granted that this word applied to future sufferings implies an infinite duration; and therefore that in the divine nature, however The first proof I shall bring in favour of excellent, is included, an attribute entirely this truth, and which, if admitted, were singly contrary to goodness; which is as manifest sufficient; is the infinite love of God for the a contradiction, as to advance, that the Su- sinner, by which he wills their conversion, preme Being is at once infinitely good, and and their life; and by which it is impossible infinitely cruel? Rather let us argue, that that he should ever inflict any suffering on the deity being infinitely just, will inflict on them, but with a view to their conversion and the wicked, just and equitable punishments: happiness. In treating of the holiness of the punishments exactly proportioned, both in divine nature, I have proved the infinite love degree, and duration, to the nature and extent of God for the sinner, and that from this of their crimes; which is to say, in other love, arises his implacable hatred to sin, as words, that he will treat them in a manner an insurmountable obstacle in the way of their suitable to their moral state; which is agree-happiness. able to the natural and eternal ideas of divine justice. Thus the sufferings he inflicts on them, whether in this, or in a future world, are designed as remedies and cures for that dreadful infection of the soul. It is an eternal truth, founded on the very nature of God, which is love; that he chastises all the sons of men, the comparatively just, and unjust, "for their profit, that they may be partakers of his holiness." Let us not say, in order to evade the force of this argument, that the love which God has for the wicked in this life, will, in the next, be converted into hatred; as indeed it must be, if it could lead him to inflict eternal torments upon them. And is there then a time when divine love can be changed into hatred, when God himself can alter, and this period, shall it be the universal judgment? Just heavens! As well might we presume to If then it is by the justice of God we are to determine the duration of sufferings to be finite, or infinite; let us endeavour to know why, and for what end, divine justice will punish the wicked in a future state. If we consult that idea of divine justice, which ought always to serve us as a guide, the answer will be easy. For, the justice of God being with respect to the wicked, his constant will to dispense to them what best suits their moral state, it is evident he will punish them in a future existence, because such punishment is best adapted to their moral depravity. The question is next reduced to this, Why the future sufferings that God will inflict on the wicked are suitable to their moral state? The answer to this is so simple that it would naturally present itself to an unpre-affirm, that there is a period when he shall judiced mind, for the moral condition of a sinner is so contrary to nature, so hurtful and odious, so miserable and detestable; that the Divine Being, who, from the purity and perfection of his nature, sees such a state in all its deformity, cannot, nor will not suffer him to remain in it, but will inflict sufferings on the wicked hereafter, as a necessary mean whereby to disengage them from sin, and render them virtuous; in a word, to correct and convert them, and thus the sufferings of another world, are real chastisements. Such is the sublime and magnificent proposition, I am about to demonstrate from reason and With frail and mortal man, this transition scripture; and from thence will result, with from love to hatred, is not only very possible, equal evidence, what I have established al-but, alas! very frequent; the object that apready, that the infinite justice of God, far from being an implacable severity towards the wicked, in contradiction with his infinite goodness. is, in itself, a branch awful and respectable indeed, but nevertheless, a precious and interesting branch, of infinite good ness. cease to be; for the one is as possible as the other. No, the love of God will never change, because it cannot; for his love, like all his attributes, is infinite, immutable, and eternal. If there ever was a moment, a single instant, when he loved the sinner; if he loved him when he created him, when he protested with an oath, that he desired his conversion and his life; if he loved him, when for his sake, he spared not his own son, he will love him with the same love throughout infinite ages, and as soon might he cease to exist, as cease to love. pears amiable one day, may on the morrow excite aversion and disgust, and but too often hatred. But how can any thing like this take place in the omniscient Creator of men, to whom all his works are known from the beginning? Were the wicked culpable at the instant when they were created? If then, in goodness and truth." Thence the riches of his goodness, forbearance, and long suffering by which he invites men to repentance; but above all, thence the greatest and most inconceivable instance of his infinite love to sinners, in the gift of his only begotten Son, "that whosoever believeth in him, should not perish but have everlasting life." So true is it that divine justice never proceeds to extreme rigour, till every gentle means has been exhausted without effect; and till severity is thereby become necessary, as the only means of conversion. their Maker produced them by an effect of his love, that love was infinite, and it is impossible that futurity should ever discover any thing relative to them, which he did not perfectly know at the moment of their creation; it is then impossible that any thing should change his love into hatred. When his almighty fiat called them into existence, his glance pervaded every scene through which they were to pass: He knew the long resistance they would oppose to his offers of mercy and grace, he knew the obduracy into which long habits of sin would bring them: but God who is greater than our hearts knew Besides the reasons that we see in the naalso by what treasures of wrath, by what se- ture of perfect goodness, for this first rule in verities of justice, he should at length over- the dispensation of punishment; we can discome this obdurate resistance: by what pow-cern another relative to ourselves. The generful, but nevertheless salutary means, he should take away the stony heart, and give us a heart of flesh; in a word he knew how to work in us, to will and to do of his good pleasure; and therefore his love determined to confer existence on creatures, whose moral state could, in the course of time, be made as perfect and amiable as was their natural state, at the moment of their creation. Let us then conclude that the dispositions of Almighty goodness can never change with respect to us; but that however severe the punishments of a future world may be, they are designed for our conversion, and are real correc-worthy to be beloved; and it is not by severitions. I draw my second proof of this truth, from those general rules which scripture constantly attributes to God, in the dispensation of sufferings; these are three in number. The first informs us when, and on what occasions, he will punish the wicked; the second, how much, or to what degree; the third, when this punishment will cease, and his favour be restored to them; the result of which will shew, that the Supreme Being never chastises but with a view to correct, and that the future punishments of the wicked, are designed to bring about their conversion and happi ness. The first rule which divine justice observes in the dispensation of sufferings, is never to proceed to extreme rigour, till every gentle means has been exhausted without effect; so that torments and sufferings will only be employed, as far as they shall be absolutely requisite for the conversion of the sinner. If all mankind could be delivered from the bondage of sin, and brought to God by methods of gentleness and beneficence, he would never make use of any other; for he declares in his word, that he doth not willingly afflict, or grieve the children of men: Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways and live? He would draw them with cords of a man, with bands of love; and when the necessity of their situation requires severity, it is called doing his strange work; and bringing to pass his act, his strange act. Thence he proclaims himself to be "the Lord, the Lord God, merciful and gracious; long suffering and abundant eral design of God is to excite in the hearts of his creatures a sincere and ardent love. "My son give me thine heart," is the language of all his dealings; he is a kind, a gracious Father, who will be loved with all our soul and with all our strength; we must have no will but his, and constantly, sincerely, and universally sacrifice our own, with cheerfulness to his most perfect, and excellent will. This is the holiness, the sanctification to which we are all called. But if such is our vocation, the divine Being will on his part shew himself to us, as infinitely amiable, and ty, by stripes this is to be effected; but by gentleness, by tokens of love, and affection. "He therefore leaves not himself without a witness, in that he does us good." He discovers himself to us as a tender parent, constantly concerned for the good of his children, and labouring to advance their happiness. Those who by a wise improvement of the means granted them, shew themselves obedient to the instructions of his word, and providence, are drawn by the bands of love. Such, have no need of the severities of an offended God. He may indeed see fit for the exercise of their faith, and patience, to send them trials and afflictions in this world, "for what son is he whom the father chasteneth not?" but such afflictions tend to detach them from the world, and to make them more fit for heaven; they are the scourgings of a son who is owned and received. But those on the contrary who make the blessing of divine goodness subservient only to their worldly lusts; "who love darkness better than light," who neglect the means of instruction, and salvation, which are multiplied in the midst of them; and live in a total forgetfulness of God, and of his will, to gratify their own; in a word, those "who despise the riches of his goodness, forbearance, and long-suffering, not knowing that the goodness of God leads to repentance," for those, the extreme rigour of punishment will be absolutely necessary in order to their salvation. For how shall those arrive at the knowledge of the truth who hate it, and prefer darkness; or acquire that docility of heart, without which they cannot enter into the kingdom of heaven? For such, severity alone is suita ble, not indeed with an immediate design to speaks in both, and who speaks of the sinner: create in thein the love of their Maker; but to and as no contradiction can reside in him, destroy those obstacles which his love could there must be a sense in which they perfectly not conquer; and to give efficacy to those agree. Why then, let me ask, is there no means of instruction, which were before inef- peace to the wicked? Is it founded on the fectual. The wrath of God must humble and hatred of their Maker, who wills their eternal subdue such proud hearts; and bitter pangs and irrevocable misery? No, he declares that of distress must make them feel, what they he wills their conversion and life. The reawere told in vain, that God is not mocked; and son is manifestly this; that so long as the that though an infinitely kind and merciful wicked remain in an impenitent state, they father, he is also infinitely powerful, will be cannot obtain that life and happiness, for the heard when he speaks, and obeyed when he enjoyment of which they were created. They commands. Thus we are told, that "the must therefore turn from their wickedness in wicked by the hardness and impenitence of order to live, and till this revolution is actheir heart, treasure up for themselves wrath, complished, they will most assuredly expeagainst the day of wrath, and revelation of rience the effects of this formidable, and imthe righteous judgment of God," and that "if | placable war; which the Almighty has prowe sin wilfully after having received the claimed against them, in the words already kowledge of the truth," by Jesus Christ, quoted. there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversary." Let us now examine how, and to what degree, divine justice will employ this method of conversion. If the first rule which divine justice follows in the dispensation of punishment, is never to proceed to rigour, till every other method has been tried in vain; the second is to employ that rigour only so much, and so long, as shall be necessary to the destruction of sin, and the conversion of the sinner. This second rule carries its own evidence with it, and is a necessary consequence of the first already established. For when every other method has failed of success, severity must be employed, and will be made use of by God to subdue sin, and bring about the sanctification, and salvation of the sinner; to what degrees or duration soever it may be necessary to extend this discipline, in order to obtain the end. This then is a war, an implacable, and eternal war against sin; a terrible war, which can only be terminated by the destruction of that hideous monster in the soal of the wicked. The Being whose designs are immutable, will not change his purpose; this change must take place in the sinner; who must be transformed however painful the operation; must become a new man, a new creature, and for this end the divine judgments must make war upon him. But it is not enough to appeal to reason in vindication of this truth: I will confirm it yet farther from scripture,, Isaiah expresses it, when he declares "there is no peace, saith my God, to the wicked." But some will object, that if according to this divine declaration there is no peace to the wicked, they must be lost without possibility of return. Ah! take heed, lest by precipitating your judgment you falsify this sacred declaration, and apply to it a meaning which it has not, nor ever can have. To understand it aright, it must be confronted with that passage, where the God of truth confirms with an oath, that he wills the conversion and life of a sinner. Opposite as these declarations may seem, it is nevertheless the Supreme Being who If any thing more express should be needful upon this head, let us attend to the words of Jeremiah; "Behold the whirlwind of the Lord goeth forth with fury, a continuing whirlwind, it shall fall with pain upon the head of the wicked. The fierce anger of the Lord shall not return until he hath done it, and until he hath performed the intent of his heart; in the latter days ye shall consider it." These latter days, are made use of by the prophets, to denote that more resplendent light, that farther manifestation of divine mercy, that intent of his heart, relative to the universal salvation of men; which was according to the eternal purpose, which he purposed in Christ Jesus our Lord. Conformable to which the prophet declares, that the fierce anger of the Lord shall not return until he hath performed the intent of his heart; those purposes of eternal and universal salvation, the fuller manifestation of which, was reserved for the latter days. In Ezekiel also we find the same idea conveyed under the image of a vessel of brass, totally corrupted by inveterate rust; and the sufferings of the wicked, represented by the figure of a consuming fire. "Set it empty upon the coals, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed; she hath wearied me with her lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to pass, and I will do it, I will not go back, neither will I spare, neither will I repent.' "How formidable a menace is here! a declaration from the Most High, that when the gentle methods of his grace have been insufficient to cleanse the wicked from their filthiness, he will employ the dreadful rigours of his indig nation; which are compared to a consuming fire. Nor will he go back, neither will he spare, till the wicked are purged from their filthiness. Lastly on this subject, I recommend to my subject, |