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him that which is his own. It provokes men when they are deprived of their due and they are dealt injuriously by; how much more may God be provoked when you rob hinn!

You have also slighted the kindness of God to you, and that the greatest love and kindness of which you can conceive. You have been supremely ungrateful and have only abused that kindness. Nothing provokes men more than to have their kindness slighted and abused; how much more may God be provoked when men re quite his infinite mercy only with disobedience and ingratitude! If therefore you go on to provoke God, and to stir up his wrath, how can you expect any other than to suffer his wrath? If then you should indeed suffer the wrath of an offended God, remember it is what you have procured for yourself, it is a fire of your owo kindling.

You would not accept of deliverance from God's wrath, when it bas been offered to you.

When God had in mercy sent bis only begotten Son into the world, you refused to admit him. You

sins too well to forsake them to come to Christ, and for the sake of your sins, you have rejected all the offers of a Saviour, so that you have chosen death rather than life. After you had procured wrath to yourself you clove fast to it, and would not part with it for mercy.

“ All they that bate me, love death."

6. How just would it be that you be delivered up into the hands of the devil and his angels, to be tormented by them hereafter, seeing you have voluntarily given yourself up to serve them here! You have hearkened to them rather than to God.

How just therefore would it be if God leave you to them! You have followed Satan and adhered to his interest in opposition to God, and have subjected yourself to bis will in this world, rather than to the will of God; how just therefore would it be if God should give you up to his will hereafter!

7. How justly may your bodies be made organs of torment to you hereafter, which you have made organs and instruments of sin in this world! You have given up your bodies a sacrifice to sin and Satan: how justly therefore may God give them up a sacrifice to wrath!

You have employed your bodies as servants to your vile and hateful lusts. How just therefore would it be for God hereafter to raise your bodies to be organs and instruments of misery; and to fill them as full of torment as they have been filled full of sin!

8. But the greatest objection of wicked men against the justice of the future punishment which God has threatened, is from the greatness of that punishment: that God should inflict upon the finally impenitent, torments so extreme, so amazingly dreadful, to have their bodies cast into a furnace of fire of such inimense heat and fierceness, there to lie unconsumed, and yet full of sense and

feeling, glowing within and without; and the soul full of yet more dreadful horror and torment; and so to remain without any remedy or rest for ever, and ever, and ever. And, therefore, I would mention several things to you, to show how justly you lie exposed to so dreadful a punishment.

1. This punishment, as dreadful as it is, is vot more so than the Being is great and glorious against whom you have sinned. It is true this punishment is dreadful beyond al expression or conception, and so is the greatness and gloriousness of God as much beyond all expression or conception; and yet you have continued to sin against him, yea, you have been bold and presumptunus in your sins, and have multiplied transgressions against him without end. The wrath of God that you have heard of, dreadful as it is, is not more dreadful than that Majesty which you have despised and trampled on is awful. This punishment is indeed enough to fill one with horror barely to think of it, and so it would fill you with at least equal horror to think of sinning so exceedingly against so great and glorious a God, if you conceived of it aright. Jer. ii. 12, 13. “Be astonished, Oye heavens, at this, and be horribly afraid ; be ye very desolate, saith the Lord: For my people have committed two evils ; they have forsaken me the fountain of living waters; and hewed them out cisterns, broken cisterns, that can hold no water !" God's being so infinitely great and excellent, has not influenced you not to sin against him, but you have done it boldly, and made nothing of it thousands of times; and why should this misery, being so infinitely great and dreadful, hinder God from inflicting it on you? 1 Sam. ii. 25. “ If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for hiin?"

2. Your nature is not more averse from such misery as you have heard of, than God's nature is averse from such sin as you have been guilty of. The nature of man is very averse from pain and torment, and especially it is exceedingly averse from such dreadful and eternal torment; but yet that does not hinder but that it is just that it should be inflicted, for men do not hate misery more than God hates sin. God is so holy, and is of so pure a nature, that he has an infinite aversion to sin; but yet you have made light of sin, and your sins have been exceedingly multiplied and enhanced. The consideration of God's hating of it has not at all hindered you from committing it; why, therefore, should the consideration of your hating misery hinder God from bringing it upon you ? God represents himself in his word as burdened and wearied with the sins of wicked men : Isaiah i. 14. “ Your new moons and your appointed feasts, my soul hateth: they are a trouble unto me; I am weary to bear

them :" Mal. ï. 17. “ Ye have wearied the Lord with your words: yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?"

3. You have not cared how much God's honour suffered ; and why should God be careful lest your misery be great? You have been told how much these, and those things which you have practised, were to the dishonour of God; yet you did not care for that, but went on still multiplying transgressions. The consideration that the more you sinned, the more God was dishonoured, did not in the least restrain you. If it had not been for fear of God's displeasure, you would not have cared though you bad dishonoured him ten thousand times as much as you did. As for any respect you had to God, you did not care what became of God's honour, nor of his happiness neither, no, nor of his being. Why then is God obliged to be careful how much you suffer ? Why should he be careful of your welfare, or use any caution lest he should lay more on you than

you can bear? 4. As great as this wrath is, it is not greater than that love of God which you have slighted and rejected. God, in infinite mercy to lost sinners, has provided a way for them to escape future misery, and to obtain eternal life. For that end he has given his only begotten Son,' a person infinitely glorious and honourable in himself-being equal with God, and infinitely near and dear to God. It was ten thousand times more than if God had given all the angels in heaven, or the whole world for sinners. llim he gave to be incarnate, to suffer death, to be made a curse for us, and to undergo the dreadful wrath of God in our room, and thus to purchase for us eternal glory. This glorious person has been offered to you times without number, and he has stood and knocked at your door, till bis hairs were wet with the dews of the night; but all that he has done has not won upon you; you see no form nor comeliness in him, no beauty that you should desire him. When he has thus offered himself to you as your Saviour, you never freely and heartily accept of him. This love which you have thus abused, is as great as that wrath of which you are in danger. If you would have accepted of it, you might have bad the enjoyment of this love instead of enduring this terrible wrath : so that the misery you have heard of is not greater than the love you have despised, and the happiness and glory which you have rejected. How just then would it be in God to execute upon you this dreadful wrath, which is not greater than that love which you have despised! Heb. ii. 3. “How shall we escape if we neglect so great salvation ?"

5. If you complain of this punishment as being too great, then why, has it not been great enough to deter you from sin ? As great as it is, you have made nothing of it. When God threatened to inflict it on you, you did not mind his threatenings, but were hold to disobey him, and to do those very things for which he threatened this punishinent. Great as this punishment is, it has not been great enough to keep you from living a wilfully wicked life, and going on in ways that you knew were evil. When you have been told that such and such things certainly exposed you to this punishinent you did not abstain on that account, but went on from day to day in a most presumptuous manner, and God's threatening such a punishment was no effectual check upon you. Why therefore do you now complain of this punishment as too great, and quarrel against it, and say that God is unreasonable and cruel to inflict it? In so saying you are condemned out of your own mouth; for if it be so dreadful a punishment, and more than is just, then why was it not great enough at least to restrain you from wilful sinning ? Luke xix. 21, &c. “ I feared thee, because thou art an austere man, thou takest up that thou laidest not down, and reapest that thou didst not sow.

And he said unto him, Out of thine own mouth will I judge thee, thou wicked servant," &c. You complain of this punishment as too great: but yet you have acted as if it was not great enough, and you have made light of it. If the punishment is too great, why have you gone on to make it still greater ? You have gone on from day to day, to treasure up wrath against the day of wrath, to add to your punishment, and increase it exceedingly; and yet now you complain of it as too great, as though God could not justly inflict so great a punish

How absurd and self-contradictory is the conduct of such an one, who complains of God for making his punishment too great, and yet from day to day industriously gathers and heaps up fuel, to make the fire the greater!

6. You have no cause to complain of the punishment being greater than is just; for you have many and many a time provoked God to do his worst. If

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should forbid a servant to do a given thing, and threaten that if he did it you would inflict some very dreadful punishment upon him, and he should do it notwithstanding, and you should renew your command, and warn him in the most strict manner possible not to do it, and tell him you would surely punish him if he persisted, and should declare that his punishment should be exceedingly dreadful, and he should wholly disregard you, and should disobey you again, and you should continue to repeat your commands and warnings, still setting out the dreadfulness of the punishment, and he should still, without any regard to you, go

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on again and again to disobey you to your face, and this immediately on your thus forbidding and threatening him : could you take it any otherwise than as daring you to do your worst? But thus have you done towards God; you have had his commands repeated, and his threatenings set before you hundreds of times, and have been most solemnly warned; yet have you notwithstanding gone on in ways which you knew were sinful, and have done the very things which he has forbidden, directly before his face. Job xv. 25, 26. “For be stretcheth out his hand against God, and strengtheneth himself against the Almighty. He runneth upon him, even on his neck, upon the thick bosses of his buckler." You have thus bid defiance to the Almighty, even when you saw the sword of his vindictive wrath uplifted, that it might fall upon your head. Will it, therefore, be any wonder if he shall make you know how terrible that wrath is, in your utter destruction ?

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