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The End of the Wicked Contemplated by the Righteous
by Jonathan Edwards
or
The Torments of the Wicked in Hell, No Occasion of Grief to the Saints
in Heaven
Publishing date
March, 1773. The substance of two posthumous discourses.
Revelation
18:20, "Rejoice over her thou heaven, and ye holy apostles and prophets;
for God hath avenged you on her."
Introduction
IN this chapter we have a very particular account of the fall of
Babylon, or the antichristian church, and of the vengeance of God
executed upon her. Here it is proclaimed that Babylon the great is
fallen, and become the habitation of devils, and the hold of every foul
spirit, and a cage of every unclean and hateful bird; that her sins had
reached unto heaven, and that God had remembered her iniquity that God
gave commandment to reward her, as she had rewarded others, to double
unto her double according to her works; in the cup she had filled, to
fill to her double, and how much she had glorified herself, and lived
deliciously, so much torment and sorrow to give her. And it is declared,
that these plagues are come upon her in one day, death, mourning, and
famine; and that she should be utterly burnt with fire; because strong
is the Lord who judgeth her.
These things have respect partly to the overthrow of the antichristian
church this world, and partly to the vengeance of God upon her in the
world to come. There is no necessity to suppose, that such extreme
torments as are here mentioned will ever be executed upon papists, or
upon the antichristian church, in this world. There will indeed be a
dreadful and visible overthrow of that idolatrous church in this world.
But we are not to understand the plagues here mentioned as exclusive of
the vengeance which God will execute on the wicked upholders and
promoters of antichristianism, and on the cruel antichristian
persecutors, in another world.
This is evident by ver. 3, of the next chapter, where, with reference to
the same destruction of antichrist which is spoken of in this chapter,
it is said, "Her smoke rose up forever and ever;" in which words the
eternal punishment of antichrist is evidently spoken of. Antichrist is
here represented as being cast into hell, and there remaining forever
after; he hath no place anywhere else but in hell. This is evident by
ver. 20 of the next chapter, where, concerning the destruction of
antichrist, it is said, "And the beast was taken, and with him the false
prophet that wrought miracles before him, with which he deceived them
that received the mark of the beast, and them that worshipped his image.
These both were cast alive into a lake of fire burning with brimstone."
Not but that the wicked antichristians have in all ages gone to hell as
they died, and not merely at the fall of antichrist; but then the wrath
of God against antichrist, of which damnation is the fruit, will be made
eminently visible here on earth, by many remarkable tokens. Then
antichrist will be confined to hell, and will have no more place here on
earth; much after the same manner as the devil is said at the beginning
of Christ's thousand years' reign on earth, to be cast into the
bottomless pit, as you may see in the beginning of the twentieth
chapter. Not but that he had his place in the bottomless pit before; he
was cast down to hell when he fell at first: 2 Peter 2:4, "Cast them
down to hell, and delivered them into chains of darkness." But now, when
he shall be suffered to deceive the nations no more, his kingdom will be
confined to hell.
In this text is contained part of what John heard uttered upon this
occasion; and in these words we may observe,
1. To whom this voice is directed, viz., to the holy prophets and
apostles and the rest of the inhabitants of the heavenly world. When God
shall pour out his wrath upon the antichristian church, it will he seen,
and taken notice of, by all the inhabitants of heaven, even by holy
prophets and apostles. Neither will they see as unconcerned spectators.
2. What they are called upon by the voice to do, viz. to rejoice over
Babylon now destroyed, and lying under the wrath of God. They are not
directed to rejoice over her in prosperity, but in flames, and beholding
the smoke of her burning ascending up for ever and ever.
3. A reason given: for God hath avenged YOU ON HER; i.e., God hath
executed just vengeance upon her, for shedding your blood, and cruelly
persecuting you. For thus the matter is represented, that antichrist had
been guilty of shedding the blood of the holy prophets and apostles, as
in chap. 16:6, "For they have shed the blood of saints and of prophets."
And in ver. 24 of this context, "In her was found the blood of prophets
and of saints, and of all them that were slain on the earth." Not that
antichrist had literally shed the blood, of the prophets and apostles;
but he had shed the blood of those who were their followers, who were of
the same spirit, and of the same church, and same mystical body. The
prophets and apostles in heaven are nearly related and united to the
saints on earth; they live, as it were, in true Christians in all ages.
So that by slaying these, persecutors show that they would slay the
prophets and apostles, if they could; and they indeed do it as much as
in them lies.
On the same account, Christ says of the Jews in his time, Luke 11:50,
"That the blood of all the prophets, which was shed from the foundation
of the world, may be required of this generation; from the blood of
Abel, unto the blood of Zacharias, which perished between the altar and
the temple: verily I say unto you, it shall be required of this
generation." So Christ himself is said to have been crucified in the
antichristian church, chap. 11:8: "And their dead; bodies shall lie in
the street of the great City, which spiritually is called Sodom and
Egypt, where also our Lord was crucified." So all the inhabitants of
heaven, all the saints from the beginning of the world, and the angels
also, are called upon to rejoice over Babylon, because of God's
vengeance upon her, wherein he avenges them: they all of them had in
effect been injured and persecuted by antichrist. Indeed they are not
called upon to rejoice in having their revenge glutted, but in seeing
justice executed, and in seeing the love and tenderness of God towards
them, manifested in his severity towards their enemies.
SECTION 1.
When the saints in glory shall see the wrath of God executed on ungodly
men, it will be no occasion of grief to them, but of rejoicing.
It is not only the sight of God's wrath executed on those wicked men who
are of the antichristian church, which will be occasion of rejoicing to
the saints in glory; but also the sight of the destruction of all God's
enemies: whether they have been the followers of antichrist or not, that
alters not the case, if they have been the enemies of God, and of Jesus
Christ. All wicked men will at last be destroyed together, as being
united in the same cause and interest, as being all of Satan's army.
They will all stand together at the day of judgment, as being all of the
same company.
And if we understand the text to have respect only to a temporal
execution of God's wrath on his enemies, that will not alter the case.
The thing they are called upon to rejoice at, is the execution of God's
wrath upon his and their enemies. And if it be matter of rejoicing to
them to see justice executed in part upon them, or to see the beginning
of the execution of it in this world; for the same reason will they
rejoice with greater joy, in beholding it fully executed. For the thing
here mentioned as the foundation of their joy, is the execution of just
vengeance: Rejoice, for God hath avenged you on her.
Prop. I. The glorified saints will see the wrath of God executed upon
ungodly men. This the Scriptures plainly teach us, that the righteous
and the wicked in the other world see each other's state. Thus the rich
man in hell, and Lazarus and Abraham in heaven, are represented as
seeing each other's opposite states, in the 16th chap. of Luke. The
wicked in their misery will see the saints in the kingdom of heaven.
Luke 13:28, 29, "There shall be weeping and gnashing of teeth, when ye
shall see Abraham, and Isaac, and Jacob, and all the prophets in the
kingdom of God, and you yourselves thrust out."
So the saints in glory will see the misery of the wicked under the wrath
of God. Isa. 64:24, "And they shall go forth and look on the carcasses
of the men that have transgressed against me: for their worm shall not
die, neither shall their fire be quenched." And Rev. 14:. 9, 10, "If any
man worship the beast and his image, and receive his mark in his
forehead, or in his hand, the same shall drink of the wine of the wrath
of God, which is poured out without mixture, into the cup of his
indignation; and he shall be tormented with fire and brimstone, in the
presence of the holy angels, and in the presence of the Lamb." The
saints are not here mentioned, being included in Christ, as his members.
The church is the fulness of Christ, and is called Christ, I Cor. 12:12+
So in the 19th chapter, ver. 2, 3, the smoke of Babylon's torment is
represented as rising up forever and ever, in the sight of the heavenly
inhabitants.
At the day of judgment, the saints in glory at Christ's right hand, will
see the wicked at the left hand in their amazement and horror, will hear
the judge pronounce sentence upon them, saying, " Depart, ye cursed,
into everlasting fire, prepared for the devil and his angels;" and will
see them go away into everlasting punishment. But the Scripture seems to
hold forth to us, that the saints will not only see the misery of the
wicked at the day of judgment, but the forementioned texts imply, that
the state of the damned in hell will be in the view of the heavenly
inhabitants; that the two worlds of happiness and misery will be in view
of each other. Though we know not by what means, nor after what manner,
it will be; yet the Scriptures certainly lead us to think, that they
will some way or other have a direct and immediate apprehension of each
other's state. The saints in glory will see how the damned are
tormented; they will see God's threatenings fulfilled, and his wrath
executed upon them.
Prop. II. When they shall see it, it will be no occasion of grief to
them. The miseries of the damned in hell will be inconceivably great.
When they shall come to bear the wrath of the Almighty poured out upon
them without mixture, and executed upon them without pity or restraint,
or any mitigation; it will doubtless cause anguish, and horror, and
amazement vastly beyond all the sufferings and torments that ever any
man endured in this world; yea, beyond all extent of our words or
thoughts. For God in executing wrath upon ungodly men will act like an
Almighty God. The Scripture calls this wrath, God's and the fierceness
of his wrath; and we are told that this is to show God's wrath, and to
make his power known; or to make known how dreadful his wrath is, and
how great his power.
The saints in glory will see this, and be far more sensible of it than
now we can possibly be. They will be far more sensible how dreadful the
wrath of God is, and will better understand how terrible the sufferings
of the damned are; yet this will be no occasion of grief to them. They
will not be sorry for the damned; it will cause no uneasiness or
dissatisfaction to them; but on the contrary, when they have this sight,
it will excite them to joyful praises.-These two things are evidences of
it:
1. That the seeing of the wrath of God executed upon the damned, should
cause grief in the saints in glory, is inconsistent with that state of
perfect happiness in which they are. There can no such thing as grief
enter, to be an alloy to the happiness and joy of that world of
blessedness. Grief is an utter stranger in that world. God hath promised
that he will wipe away all tears from their eyes, and there shall he no
more sorrow. Rev. 20:4, and chap. 7:17.
2. The saints in heaven possess all things as their own, and therefore
all things contribute to their joy and happiness. The Scriptures teach
that the saints in glory inherit all things. This God said in John's
hearing, when he had the vision of the New Jerusalem, Rev. 21:7. And the
Scriptures teach us to understand this absolutely of all the works of
creation and providence. 1, Cor. 3:21, 22, "All things are yours,
whether Paul, or Apollos, or Cephas, or the world, or life, or death, or
things present, or things to come; all are yours. Here the apostle
teaches, that all things in the world to come, or in the 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. 16:57, and chap. 19 at
the beginning.
SECTION 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.
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 glowworm.
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 the justice of God executed, and in seeing his
love to them in executing it on his enemies.
2. Positively; the sufferings of the damned will be no occasion of grief
to the heavenly inhabitants, as they will have 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 his 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 the 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 hearts
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 here. They will see how perfectly just
and righteous their punishment is, and therefore how properly inflicted
by the supreme Governor 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 him 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 God
pours the vials of his wrath upon antichrist; Rev. 16:57 They sing
joyfully to God on this account, that true and righteous are his
judgments, Rev. 19:16. 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 the ungodly: "What if God, willing to show his wrath, and
make his power known, endured with much longsuffering 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 against 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. 15:6, "Thy right hand,
O Lord, is become glorious in power; thy right hand, O Lord, hath dashed
in pieces the enemy." But how much more 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 his 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 favor! 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
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 hear
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 hath made them thus
gloriously happy forever, O how will they admire 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 fellowcreatures! How joyfully will they sing to God and the
Lamb, when they behold this!
SECTION III.
An objection answered.
The objection is, "If we are apprehensive of the damnation of others
now, it in no wise 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 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 heaviness and continual
sorrow in his heart, because so many of the Jews were in a perishing
state: Rom. 9:1, 2, 3, "I say the truth in Christ, I lie not, my
conscience so 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 neighbor 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 has 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 him 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. We
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 forever 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 them, he stands at the door and knocks. He is using many means
with them, is calling them, saying, Turn ye, turn ye, why will ye die?
The day of his patience is yet continued to them; and if Christ is
seeking their salvation, surely we ought to seek it.
God is wont now to make men the means of one another's salvation; yea,
it is his ordinary way so to do. He makes the concern and endeavors of
his people the means of bringing home many to Christ. Therefore they
ought to be concerned for and endeavor it. But it will not be so in
another world; there wicked men will be no longer capable subjects of
mercy. The saints will know, that it is the will of God the wicked
should he miserable to all eternity. It will therefore cease to be their
duty any more to seek their salvation, or to concerned about their
misery. On the other hand, it will be their duty to rejoice in the will
and glory of God. It is not our duty to be sorry that God hath executed
just vengeance on the devils, concerning whom the will of God in their
eternal state is already known to us.
Ans. 3. Rejoicing at the calamities of others now, rests not on the same
grounds as that of the saints in glory. The evil of rejoicing at others'
calamity now, consists in our envy, or revenge, or some such disposition
is gratified therein: and not that God is glorified, that the majesty
and justice of God gloriously shine forth.
Ans. 4. The different circumstances of our nature now, from what will be
hereafter, make that a virtue now which will be no virtue then. For
instance, if a man be of a virtuous disposition, the circumstances of
our nature now are such, that it will necessarily, show itself by
natural affection, and to be without natural affection is a very vicious
disposition; and is so mentioned in Rom. i. 31. But natural affection is
no virtue in the saints in glory. Their virtue will exercise itself in a
higher manner.
Ans. 5. The vengeance inflicted on many of the wicked will be a
manifestation of God's love to the saints. One way whereby God shows his
love to the saints, is by destroying their enemies. God hath said, "He
that toucheth you, toucheth the apple of mine eye." And it is often
mentioned in Scripture, as instance of the great love of God to his
people, that his wrath is so awakened, when they are wronged and
injured. Thus Christ hath promised that God will avenge his own elect,
Luke 18:. 7, and hath said, that "if any man offend one of his little
ones, it were better for him that a millstone were hanged about his
neck, and that he were drowned in the depth of the sea," Matt. 18:6.
So the saints in glory will see the great love of God to them, in the
dreadful vengeance which he shall inflict on those who have injured and
persecuted them; and the view of this love of God to them will be just
cause of their rejoicing. Thus, in the text, heaven and the holy
apostles and prophets are called to rejoice over their enemies, because
God hath avenged them of them.
SECTION IV.
The ungodly warned.
I shall apply this subject only in one use, viz., of warning to ungodly
men. And in order to this, I desire such to consider,
1. How destitute of any comforting consideration your condition will be,
if you perish at last. You will have none to pity you. Look which way
you will, before or behind, on the right hand or left, look up to
heaven, or look about you in hell, and you will see none to condole your
case, or to exercise any pity towards you, in your dreadful condition.
You must bear these flames, you must bear that torment and amazement,
day and night, forever, and never have the comfort of considering, that
there is so much as one that pities your case; there never will one tear
be dropped for you.
(1.) You have now been taught that you will have no pity from the
created inhabitants of heaven. If you shall look to them, you will see
them all rejoicing at the sight of the glory of God's justice, power,
and terrible majesty, manifested in your torment. You will see them in a
blissful and glorious state: you will see Abraham, Isaac, and Jacob, and
all the prophets, in the kingdom of God; you will see many come from the
east, and from the west, and from the north, and from the south, and sit
down in that glorious kingdom; and, will see them all with one voice,
and with united joy, praising God for glorifying himself in your
destruction. You will wail and gnash your teeth under your own torments,
and with envy of their happiness; but they will rejoice and sing: Isa.
65:13, 14, "Therefore thus saith the Lord, Behold, my servants shall
eat, but ye shall be hungry: behold, my servants shall drink, but ye
shall be thirsty: behold, my servants shall rejoice, but ye shall be
ashamed: behold, my servants shall sing for joy of heart, but ye shall
cry for sorrow of heart, and shall howl for vexation of spirit."
(2.) God will exercise no pity towards you. If you might have his pity
in any degree, that would be of more worth to you than thousands of
worlds. That would make your case to be not without comfort and hope.
But God will exercise no pity towards you. He hath often said concerning
wicked men, that his eye shall not spare, neither will he have pity,
Ezek. 5:11, and 7:4, 9, and 8:18. He will cast upon you, and not spare;
you will see nothing in God, and receive nothing from him, but perfect
hatred, and the fierceness of his wrath; nothing but the mighty falls or
outpourings of wrath upon you every moment; and no cries will avail to
move God to any pity, or in the least to move him to lighten his hand,
or assuage the fierceness and abate the power of your torments.
Jesus Christ, the Redeemer, will have no pity on you. Though he had so
much love to sinners, as to be willing to lay down his life for them,
and offers you the benefits of his blood, while you are in this world,
and often calls upon you to accept them; yet then he will have no pity
upon you. You never will hear any more instructions from him; he will
utterly refuse to be your instructor: on the contrary, he will be your
judge, to pronounce sentence against you.
3. You will find none that will pity you in hell. The devils will not
pity you, but will be your tormentors, as roaring lions or hellhounds to
tear you in pieces continually. And other wicked men who shall be there
will be like devils; they will have no pity on you, but will hate, and
curse, and torment you. And you yourselves will be like devils; you will
be like devils to yourselves, and will be your own tormentors.
2. Consider what an aggravation what you have heard under this doctrine
will be to your misery. Consider how it will be at the day of judgment,
when you shall see Christ coming in the clouds of heaven, when you shall
begin to wail and cry, as knowing that you are those who are to be
condemned; and perhaps you will be ready to fly to some of your godly
friends; but you will obtain no help from them: you will see them
unconcerned for you, with joyful countenances ascending to meet the
Lord, and not the less joyful for the horror in which they see you. And
when you shall stand before the tribunal at the left hand, among devils,
trembling and astonished, and shall have the dreadful sentence passed
upon you, you will at the same time see the blessed company of saints
and angels at the right hand rejoicing, and shall hear them shout forth
the praises of God, while they hear your sentence pronounced. You will
then see those godly people, with whom you shall have been acquainted,
and who shall have been your neighbors, and with whom you now often
converse, rejoicing at the pronunciation and execution of your sentence.
Perhaps there are now some godly people, to whom you are near and dear,
who are tenderly concerned for you, are ready to pity you under all
calamities, and willing to help you; and particularly are tenderly
concerned for your poor soul, and have put up many fervent prayers for
you. How will you bear to hear these singing for joy of heart, while you
are crying for sorrow of heart and howling for vexation of spirit, and
even singing the more joyful for the glorious justice of God which they
behold in your eternal condemnation!
You that have godly parents, who in this world have tenderly loved you,
who were wont to look upon your welfare as their own, and were wont to
be grieved for you when any thing calamitous befell you in this world,
and especially were greatly concerned for the good of your souls,
industriously sought, and earnestly prayed for their salvation; how will
you bear to see them in the kingdom of God, crowned with glory? Or how
will you bear to see them receiving the blessed sentence, and going up
with shouts and songs, to enter with Christ into the kingdom prepared
for them from the foundation of the world, while you are amongst a
company of devils, and are turned away with the most bitter cries, to
enter into everlasting burnings, prepared for the devil and his angels?
How will you bear to see your parents, who in this life had so dear an
affection for you, now without any love to you, approving the sentence
of condemnation, when Christ shall with indignation bid you depart,
wretched, cursed creatures, into eternal burnings ? How will you bear to
see and hear them praising the Judge, for his justice exercised in
pronouncing this sentence, and hearing it with holy joy in their
countenances, and shouting forth the praises and hallelujahs of God and
Christ on that account?
When they shall see what manifestations of amazement there will be in
you, at the hearing of this dreadful sentence, and that every syllable
of it pierces you like a thunderbolt, and sinks you into the lowest
depths of horror and despair; when they shall behold you with a
frightened, amazed countenance, trembling and astonished, and shall hear
you groan and gnash your teeth; these things will not move them at all
to pity you, but you will see them with a holy joyfulness in their
countenances, and with songs in their mouths. When they shall see you
turned away and beginning to enter into the great furnace, and shall see
how you shrink at it, and hear how you shriek and cry out; yet they will
not be at all grieved for you, but at the same time you will hear from
them renewed praises and hallelujahs for the true and righteous
judgments of God, in so dealing with you.
Then you will doubtless remember how those your glorified parents seemed
to be concerned for your salvation, while you were here in this world;
you will remember how they were wont to counsel and warn you, and how
little you regarded their counsels, and how they seemed to be concerned
and grieved, that there appeared no more effect of their endeavors for
the good of your souls. You will then see them praising God for
executing just vengeance on you, for setting so light by their counsels
and reproofs. However here they loved you, and were concerned for you,
now they will rise up in judgment against you, and will declare how your
sins are aggravated by the endeavors which they to no purpose used with
you, to bring you to forsake sin and practice virtue, and to seek and
serve God; but you were obstinate under all, and would not hearken to
them. They will declare how inexcusable you are upon this account. And
the Judge shall execute the more terrible wrath upon you on this
account, that you have made no better improvement of your parents'
instructions, they will joyfully praise God for it. After they shall
have seen you lie in hell thousands of years, and your torment shall yet
continue without any rest, day or night; they will not begin to pity you
then; they will praise God, that his justice appears in the eternity of
your misery.
You that have godly husbands, or wives, or brethren, or sisters, with
whom you have been wont to dwell under the same roof, and to eat at the
same table, consider how it will be with you, when you shall come to
part with them, when they shall be taken and you left: Luke 17:34, 35,
36, "I tell you, in that night, there shall be two men in one bed; the
one shall be taken and the other left. Two women shall be grinding
together the one shall be taken and the other left. Two men shall be in
the field; the one shall be taken and the other left." However you may
wail and lament, when you see them parted from you, they being taken and
you left, you will see in them no signs of sorrow, that you are not
taken with them; that you ascend not with them to meet the Lord in the
air, but are left below to be consumed with the world, which is reserved
unto fire, against the day of the perdition of ungodly men.
Those wicked men, who shall go to hell from under the labors of pious
and faithful ministers, will see those ministers rejoicing and praising
God upon the occasion of their destruction. Consider, ye that have long
lived under Mr. Stoddard's ministry, and are yet in a natural condition,
how dreadful it will be to you to see him who was so tenderly concerned
for the good of your souls while he was here, and so earnestly sought
your salvation, to see him rising up in judgment against you, declaring
your inexcusableness, declaring how often he warned you; how plainly he
set your danger before you, and told you of the opportunity that you
had; how fully he set forth the miserable condition in which you were,
and the necessity there was that you should obtain an interest in
Christ; how movingly and earnestly he exhorted you to get into a better
state, and how regardless you were; how little you minded all that he
said to you; how you went on still in your trespasses, hardened your
necks, and made your hearts as an adamant, and refused to return! How
dreadful will it be to you to hear him declaring how inexcusable you are
upon these accounts! How will you be cut to the heart, when you shall
see him approving the sentence of condemnation, which the Judge shall
pronounce against you, and judging and sentencing you with Christ, as an
assessor in judgment; for the saints shall judge the world (1 Cor. 6:2);
and when you shall see him rejoicing in the execution of justice upon
you for all your unprofitableness under his ministry!
3. Consider what a happy opportunity you have in your hands now. Now
your case is very different from the case of wicked men in another
world, of which you have now heard; and particularly in the following
respects.
(1.) God makes it the duty of all the godly now to be concerned for your
salvation. As to those who are damned in hell, the saints in glory are
not concerned for their welfare, and have no love nor pity towards them;
and if you perish hereafter, it will be an occasion of joy to all the
godly. But now God makes it the duty of all the godly, to love you with
a sincere good-will and earnest affection. God doth not excuse men from
loving you, nor your ill qualities: though you are wicked and
undeserving, yet God makes it the duty of all sincerely to wish well to
you; and it is a heinous sin in the sight of God for any to hate you. He
requires all to be concerned for your salvation, and by all means to
seek it. It is their duty now to lament your danger, and to pray for
mercy to you, that you may be converted and brought home to Christ.
Now the godly who know you, desire your salvation, and are ready to
seek, and pray for it. If you be now in distress about the condition of
your souls, you are not in such a forsaken, helpless condition, as those
that are damned; but you may find many to pray for you, many who are
willing to assist you by their advice and counsels, and all with a
tender concern, and with hearty wishes that your souls may prosper. Now
some of you have godly friends who are near and dear to you; you are
beloved of those who have a great interest in heaven, and who have power
with God by their prayer's: you have the blessing of living under the
same roof with them. Some of you have godly parents to pray for you, and
to counsel and instruct you, who you may be sure will do it with sincere
love and concern for you. And there is not only the command of God, God
hath not only made it the duty of others to seek your salvation, but
hath given encouragement to others to seek it. He gives encouragement
that they may obtain help for you by their prayers, and that they may be
instrumental of your spiritual good. God reveals it to be his manner, to
make our sincere endeavors a mean of each other's good. How different is
the case with you from what it is with those that are already damned!
And how happy an opportunity have you in your hands, if you would but
improve it!
(2.) Now you live where there is a certain order of men appointed to
make it the business of their lives to seek your salvation. Now you have
ministers, not to rise up in judgment against you; but in Christ's
stead, to beseech you to be reconciled to God, 2 Cor. 5:20. God hath not
only made it the duty of all to wish well to your souls, and
occasionally to endeavor to promote your spiritual interests, but he
hath set apart certain persons, to make it their whole work, in which
they should spend their days and their strength.
(3.) Christ himself is now seeking your salvation. He seeks it by the
forementioned means, by appointing men to make it their business to seek
it; he seeks it by them; they are his instruments, and they beseech you
in Christ's stead, to be reconciled to God. He seeks it in commanding
our neighbors to seek it. Christ is represented in Scripture, as wooing
the souls of sinner's. He uses means to persuade them to choose and
accept of their own salvation. He often invites them to come to him that
they may have life, that they may find rest to their souls; to come and
take of the water of life freely. He stands at the door and knocks; and
ceases not, although sinners for a long time refuse him. He bears
repeated repulses from them, and yet mercifully continues knocking,
Saying, "Open to me, that I may come in and sup with you, and you with
me." At the doors of many sinners he stands thus knocking for many years
together. Christ is become a most importunate suitor to sinners, that he
may become their sovereign. He is often setting before them the need
they have of him, the miserable condition in which they are, and the
great provision that is made for the good of their souls and he invites
them to accept of this provision, and promises it shall be theirs upon
their mere acceptance.
Thus how earnestly did Christ seek the salvation of Jerusalem, and he
wept over it when they refused: Luke 19:41, 42, "And when he was come
near, he beheld the city, and wept over it, saying, If thou hadst known,
even thou, at least in this thy day, the things which belong unto thy
peace! but now they are hid from thine eyes." And Matt. 23:37, "0
Jerusalem, Jerusalem, thou that killest the prophets, and stonest them
that are sent unto thee, how often would I have gathered thy children
together, even as a hen gathereth her chickens under her wings, and ye
would not!" Thus Christ is now seeking your salvation; such an
opportunity have you now in your hands. Consider therefore how many
means Christ is using with you, to bring you to salvation.
Besides those things which have been now mentioned, some of you have a
degree of the inward strivings and influences of the Spirit, which makes
your opportunity much greater. You have Christ's internal calls and
knockings. All the persons of the Trinity are now seeking your
salvation. God the Father hath sent his Son, who hath made way for your
salvation, and removed all difficulties, except those which are with
your own heart. And he is waiting to be gracious to you; the door of his
mercy stands open to you; he hath set a fountain open for you to wash in
from sin and uncleanness. Christ is calling, inviting, and wooing you;
and the Holy Ghost is striving with you by his internal motions and
influences.
4. If you now repent, before it be too late, the saints and angels in
glory will rejoice at your repentance. If you repent not till it is too
late, they will, as you have heard, rejoice in seeing justice executed
upon you. But if you now repent, they will rejoice at your welfare, that
you who were lost, are found; that you who were dead, are alive again.
They will rejoice that you are come to so happy a state already, and
that you are in due time to inherit eternal happiness, Luke 15:10. So
that if now you will improve your opportunity, there will be a very
different occasion of joy in heaven concerning you, than that of which
the doctrine speaks; not a rejoicing on occasion of your misery, but on
occasion of your unspeakable blessedness.
5. If you repent before it is too late, you yourselves shall be of that
joyful company. They will be so far from rejoicing on occasion of your
ruin, that you yourselves will be of that glorious company, who will
rejoice in all the works of God, who will have all tears wiped away from
their eyes, to whom there will be no more death, nor sorrow, nor crying,
and from whom sorrow and sighing shall flee away. You yourselves will be
of those who will rejoice at the glorious display of God's majesty and
justice in his wrath on his enemies. You will be of those that shall
sing for joy of heart at the day of judgment, while others mourn for
sorrow of heart, and bowl for vexation of spirit; and you will enter
into the joy of your Lord, and there shall never be any end or abatement
of our joy.
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