SERM.IV. fhall be: Or, in other Words, Non-Exiftence, though not a Bleffing in itself, is fo, comparatively with the Torments which he fhall endure.

This is the plain exprefs authentic Declaration of no lefs a Perfon, than our bleffed Saviour; and it feems to overthrow the Opinion of Origen, who imagined, that the Damned should be admitted to everlasting Happiness after a determined Period of Woe. For then it could not have been faid with any Truth, that the Sum of their Miferies fhould exceed their Pleasures ; fince an eternal Happiness would outweigh any finite Torments. Non-existence would not have been, in the true Estimate of Things, a Bleffing to thofe, who were certain of an exceeding and everlasting Weight of Glory. It would be good for that Man to be born, who should some Time or other be happy for ever.

In the Profecution of this Subject I propose,

It, To confider the Duration of future
Punishments:

IIdly, To fet forth the Nature of them:
IIIdly, To make fome practical Inferences.

As

As to the It, viz. The Duration of fu- SERM. IV. ture Punishments.

When God fhall fet forth, before the united Affembly of Men and Angels, the Harmony and Confiftency of his Providence, from the first Birth of Time to it's laft Period; it is to be humbly hoped, that merciful Abatements will be made for unavoidable Temptations, to which Men have been exposed by their Situation in Life; for the Want of a regular and virtuous Education, &c. And perhaps fome Part of what is called moral Evil, may be, in the Eye of him, who knoweth whereof we are made, nothing but natural Evil; as owing to the native Impetuofity of fome Men's original Complexions, and to the unactive Coldness of other Men's natural Tempers, which, whether they could wholly get the better of, God only knows. It may be likewise prefumed, that the Number of the Damned will bear no more Proportion to that of the Bleffed throughout the whole Creation; than a Workhoufe or a Prifon does to the whole Extent of a large Kingdom.

But whatever gracious Allowances may be made; it is an exprefs Scripture Doctrine, that the Wicked fhall go away into everlastVOL. II.

H

ing

SERM.IV ing Punishment; but the Righteous into Life eternal.

Let us fuppofe, that Mankind were to live here for ever: Let us fuppofe, that fome of them were become abandoned and incorrigibly bad: Would it be any unjustifiable Severity to confine Them for ever in Prison, that they might not feduce or annoy the rest of the Creation; or even to infict pofitive Punishments upon them, in their Confinement, adequate to their Offences, in order to deter others? It is only, therefore to suppose, that the Soul is in it's own Nature defigned for an immortal Duration; that thofe, who are configned to everlasting Mifery, are fuch as by a continued Course of Sinning have fo difabled all the Powers of the Soul, that it is morally impoffible for them, without the extraordinary Grace of God, to cease from Sinning: And then if it be no Injustice, as undoubtedly it is not, that every Sinner should be a Sufferer; there can be no Injustice, that every habitual, eternal Sinner fhould be an eternal Sufferer.

This Confideration, I think, takes off the Force of the Objection, viz. That there is no Proportion between temporary Crimes,

and eternal Punishments.

But, fince fome SERM.IV. have laid great Strefs upon it, I fhall confider it further.

ift, Let it be confidered, that though the outward Acts of Sin be temporary; yet the Defilement and Habit contracted by a Repetition of thefe Acts is, if we die in a State of Impenitence, eternal. And as

eternal ill Habits are the Source of eternal Torments; it will follow that the Impenitent have entailed upon themselves everlafting Mifery. If, when Death has clofed the Scene, there be no After-game to play; if all Overtures of Grace then cease; if Vice be stamped upon the Soul in indelible Characters; if he that is filthy, must be filthy ftill; then it is an undeniable Confequence, that he, who can never cease to be wicked, can never cease to be miferable. The veteran Sinner is fteeled against all Impreffions, and the Mifer does not cease to love this World with all his Soul, and with all his Strength, even when he stands just upon the Verge of another. How often have we feen Men, that, however inconfiftent in every thing elfe, have been very confiftent in obeying one ruling, habitual Paffion from firft to laft? Nay, we have H 2 furprifing

SERM.IV. furprising Instances upon Record, befides that of a dying Mifer; that even at the Clofe of Life, the grand and important Crifis, that is to determine a Man's Happiness or Mifery; even then this ruling Paffion would bear no Rival, no Competitor near the Throne. Even then, like a domineering Favourite, who has long maintained the Afcendant; it would not, for fear of being fupplanted, admit any thing to his Death-bed, but what countenanced it's Interefts, and was fubfervient to it's Orders. What our Saviour faid to St. Peter, may be applied to an old habitual Sinner. When thou waft young, thou girdedft thyfelf, and went whither thou wouldst; but when thou art old, another shall bind thee, and *carry thee whither thou wouldst not. His Sins shall bind him, and carry him into Captivity. He will be apt to think, if he thinks at all to the Purpofe; Why had I not the fame Sentiments when young, as I have now? Or why have I not now the fame vigorous Strength, which I had then, to break my Bonds afunder? Some have fo much enfeebled the Powers of the Soul, that their Reason, like the Light of the Sun, when the Face of Nature is overspread

I