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future and eternal world, are the saints'; not only life but death; men and angels, and devils, heaven and hell, are theirs, to contribute to their joy and happiness. Therefore the damned and their misery, their sufferings and the wrath of God poured out upon them, will be an occasion of joy to them. If there were any thing whatsoever that did not contribute to their joy; but caused grief, then there would be something which would not be theirs.

That the torments of the damned are no matter of grief, but of joy to the inhabitants of heaven, is very clearly expressed in several passages of this book of Revelation ; particularly by chap. xvi. 5–7. and chap. xix. at the beginning.

SECT. II.

Why the sufferings of the wicked will not be cause of grief to

the righteous, but the contrary.

1. Negatively; it will not be because the saints in heaven are the subjects of any ill disposition ; but on the contrary, this rejoicing of theirs will be the fruit of an amiable and excellent disposition; it will be the fruit of a perfect holiness and conformity to Christ, the holy lamb of God.' The devil delights in the misery of men from cruelty, and from envy and revenge, and because he delights in misery, for its own sake, from a malicious disposition.

But it will be from exceedingly different principles, and for quite other reasons, that the just damnation of the wicked will be an occasion of rejoicing to the saints in glory. It will not be because they delight in seeing the misery of others absolutely considered. The damned suffering divine vengeance will be no occasion of joy to the saints merely as it is the misery of others, or because it is pleasant to them to behold the misery of others merely for its own sake. The rejoicing of the saints on this occasion is no argument, that they are not of a most amiable and excellent spirit, or that there is any defect on that account, that there is any thing wanting, which would render them of a more amiable disposition. It is no argument that

. they have not a spirit of goodness and love reigning in them in absolute perfection, or that herein they do not excel the greatest instances of it on earth, as much as the stars are higher than the earth, or the sun brighter than a glow-worm.

And whereas the heavenly inhabitants are in the text called upon to rejoice over Babylon, because God had avenged them on her; it is not to be understood, that they are to rejoice in having their revenge glutted, but to rejoice in seeing Vol. VI.

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the justice of God executed, and in seeing his love to them in executing it on his enemies.

2. Positively; the suflerings of the damned will be no occasion of grief to the heavenly inbabitants, as they will bave no love nor pity to the damned, as such. It will be no argument of want of a spirit of love in them, that they do not love the damned; for the heavenly inhabitants will know that it is not fit that they should love them, because they will know then, that God has no love to them, nor pity for them : but that they are the objects of God's eternal hatred. And they will then be perfectly conformed to God in their wills and affections. They will love what God loves, and that only. However the saints in heaven may have loved the damned while here, especially those of them who were near and dear to them in this world, they will have no love to them hereafter.

It will be an occasion of their rejoicing, as the glory of God will appear in it. The glory of God appears in all bis works : and therefore there is no work of God which the saints in glory shall behold and contemplate, but what will be an occasion of rejoicing to them. God glorifies himself in the eternal damnation of ungodly men. God glorifies himself in all that he doth; but he glorifies himself principally in his eternal disposal of his intelligent creatures, some are appointed to everlasting life, and others left to everlasting death.

The saints in heaven will be perfect in their love to God; their bearts will be all a flame of love to God, and therefore they will greatly value the glory of God, and will exceedingly delight in seeing him glorified. The saints highly value the glory of God here in this, but how much more will they so do in the world to come. They will therefore greatly rejoice in all that contributes to that glory. The glory of God will in their esteem be of greater consequence, than the welfare of thousands and millions of souls.-Particularly,

(1.) They will rejoice in seeing the justice of God glorified in the sufferings of the damned. The misery of the damned, dreadful as it is, is but what justice requires. They in heaven will see and know it much more clearly, than any of us do bere, they will see how perfectly just and righteous their punishment is, and therefore how properly inflicted by the supreme Governer of the world. They will greatly rejoice to see justice take place, to see that all the sin and wickedness that have been committed in the world, is remembered of God, and has its due punishment. The sight of this strict and immutable justice of God will render bim amiable and adorable in their eyes. They will rejoice when they see him who is their Father and eternal portion, so glorious in his justice.

Then there will be no remaining difficulties about the justice of God, about the absolute decrees of God, or any thing pertaining to the dispensations of God towards men. But divine justice in the destruction of the wicked will then appear as light without darkness, and will shine as the sun without clouds, and on this account will they sing joyful songs of praise to God, as we see the saints and angels do, when Gnd pours the vials of his wrath upon antichrist; Rev. xvi. 5–7. They sing joyfully to God on this account, that true and righteous are his judyments; Rev. xix. 146. They seeing God so strictly just, will make them value his love the more. Mercy and grace are more valuable on this account. The more they shall see of the justice of God, the more will they prize and rejoice in his love.

(2.) They will rejoice in it, as it will be a glorious manifestation of the power and majesty of God. God will show his own greatness in executing vengeance on ungodly men. This is mentioned as one end of the destruction of the ungodly : “What if God, willing to show his wrath, and make his power known, endured with much long suffering, the vessels of wrath fitted to destruction ?”_ God will hereby show how much he is above his enemies. There are many now in the world, who proudly lift up themselves against God. There are many open opposers of the cause and interest of Christ. They set their mouth aguinst the heavens, and their tongue walketh through the earth. Then God will show his glorious power in destroying these enemies.

The power of God is sometimes spoken of as very glorious, as appearing in the temporal destruction of his enemies ; Exod. xv. 6." Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces the enemy." But how much inore glorious will it appear in his triumphing over, and dashing in pieces at once, all his enemies, wicked men and devils together, all his haughty foes! The power of God will gloriously appear in dashing to pieces his enemies as a potter's vessel. Moses rejoiced and sang when he saw God glorify his power in the destruction of Pharaoh and bis host at the Red Sea. But how much more will the saints in glory rejoice, when they shall see God gloriously triumphing over all his enemies in their eternal ruin! Then it will appear how dreadful God is, and how dreadful a thing it is to disobey and condemn him. It is often mentioned as a part of the glory of God, that he is a terrible God. To see the majesty, and greatness, and terribleness of God, appearing in the destruction of his enemies, 'will cause the saints to rejoice; and when they shall see how great and terrible a being God is, how will they prize his favour! how will they rejoice that they are the objects of his love! how will they

praise him the more joyfully, that he should choose them to be his children, and to live in the enjoyment of him!

It will occasion rejoicing in them, as they will have the greater sense of their own happiness, by seeing the contrary misery. It is the nature of pleasure and pain, of happiness and misery, greatly to heighten the sense of each other. Thus the seeing of the happiness of others tends to make men more sensible of their own calamities; and the seeing of the calamities of others tends to heighten the sense of our own enjoyments.

When the saints in glory, therefore, shall see the doleful state of the damned, how will this heighten their sense of the blessedness of their own state, so exceedingly different from it! When they shall see how miserable others of their fellowcreatures are, who were naturally in the same circumstances with themselves; when they shall see the smoke of their torment, and the raging of the flames of their burning, and bear their dolorous shrieks and cries, and consider that they in the mean-time are in the most blissful state, and shall surely be in it to all eternity ; how will they rejoice!

This will give them a joyful sense of the grace and love of God to them, because hereby they will see how great a benefit they have by it. When they shall see the dreadful miseries of the damned, and consider that they deserved the same misery, and that it was sovereign grace, and nothing else, which made them so much to differ from the damned, that, if it had not been for that, they would have been in the same condition ; but that God from all eternity was pleased to set his love upon them, that Christ hath laid down his life for them, and bath made them thus gloriously happy for ever; O how will they adınire that dying love of Christ, which has redeemed them from so great a misery, and purchased for them so great happiness, and has so distinguished them from others of their fellow-creatures! How joyfully will they sing to God and the Lamb, when they behold this!

SECT. II.

In Objection answered.

The objection is, “If we are apprehensive of the damnation of others now, it in nowise becomes us to rejoice at it, but to lament it. If we see others in imminent danger of going to hell, it is accounted a very sorrowful thing, and it is looked upon as an argument of a senseless and wicked spirit, to look upon it otherwise. When it is a very dead time with respect

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to religion, and a very degenerate and corrupt time among a people, it is accounted a thing greatly to be lamented; and on this account, that at such times there are but few converted and saved, and many perish. Paul tells us, that he had great hea viness and continual sorrow in his heart, because so many of the Jews were in a perishing state ; Rom. ix. 1, 2, 3. “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in

my
heart.

For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh.” And if a neighbour die, and his death be attended with circumstances, which look darkly as to the state of his soul, we account it a sorrowful thing, because he hath left us no more comfortable grounds to hope for his salvation. Why is it not then an unbecoming thing in the saints in glory to rejoice when they see the damnation of the ungodly?

Ans. 1. It is now our duty to love all men, though they are wicked ; but it will not be a duty to love wicked men hereafter. Christ by many precepts in his word, hath made it our duty to love all men. We are commanded to love wicked men, and our enemies and persecutors. But this command doth not extend to the saints in glory, with respect to the damned in hell. Nor is there the same reason that it should. We ought now to love all, and even wicked men ; we know not but that God loves them. However wicked any man is, yet we know not but that he is one whom God loved from eternity; we know not but that Christ loved hini with a dying love, had his name upon his heart before the world was, and had respect to him when he endured those bitter agonies on the cross. know not but that he is to be our companion in glory to all eternity.

But this is not the case in another world. The saints in glory will know concerning the damned in hell, that God never loved them, but that he hates them, and will be for ever hated of God. This hatred of God will be fully declared to them ; they will see it, and will see the fruits of it in their misery. Therefore, when God has thus declared his hatred of the damned, and the saints see it, it will be no way becoming in the saints to love them, nor to mourn over them. It becomes the saints fully and perfectly to consent to what God doth, without any reluctance or opposition of spirit; yea it becomes them to rejoice in every thing that God sees meet to be done.

Ans. 2. We ought now to seek and be concerned for the salvation of wicked men, because now they are capable subjects of it. Wicked men, though they may be very wicked, yet are capable subjects of mercy. It is yet a day of grace with them, and they have the offers of salvation. Christ is as yet seeking their salvation; he is calling upon them, inviting and wooing

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