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. God, that the pains of hell shall be endless; and that the wicked shall go away into everlasting punishment, in all the boundless extent of these words, and many others that convey the same idea of the endless punishment of finners, and that in the plainest possible manner of expresion. In their

Surety, Vicar, or Substitute, i. e. in Chrift, the head of every * man, they go away into everlasting punishment, in a true goi.

pel sense. In him they suffer infinite punishment, i. e. he fuf. • fers for them, in their room and stead.'* In several other places, he attempts to show how this everlasting punishment is the consummation of their everlasting happiness." Thus, with one ftroke, would he dash out all the threatenings of God's word, all the curses written against the wicked, from the beginning to the close of the sacred volume ; making them centre wholly in Chrift, and satisfied in him. But he muft here abide the conse! quence, As,

1. All the dreadful curses in the bible, denounced against the wicked, which look forward to the day of judgment, and to eternity, are, in his sense, so many assured pledges of their everlasting happiness.

2. Those who persevere in the most daring rebellion againft Christ, openly reviling and mocking his offered mercy, the more repeated and aggravated the threatened curses are to them, the stronger assurances have they of happiness, and the most exalted state of happiness, in the coming world. But why should Dr. H. boast of his offering new light to the world ; the prince of darkness has preached the same do&trine, many ages ago.

3. When the prophets tremble at the woes they denounce on the ungodly; when the apostle Paul has great heaviness and * continual forrow of heart,' at the awful apprehension of what he foresees coming on the apoftate Jews; at these tlrings Dr. H. would rejoice. For, in his sense, when these things are fulfilled on these despisers of grace, their heaven is complete.

4. The Doctor must now deny all that sad detail he has given of the sufferings of Judas. Or the evil things he has related of him, in a myftick sense, he must now call them good things. The pains of hell, with Dr. H, are the joys of heaven. And when Judas had arrived to the height of damnation, as he says he did; then was his happiness completed.

Thus, by the way, the impossibility of k nowing what the Doc. tor means. In one place, he calls hell the seat of torment; in another, a mystick heaven. At one time, he would have ever Lasting punishment and everlasting happiness both the same; at

another,

* P. 264.

another, he calls everlasting punishment or damnatiou, 'awful . anguish and utter despair.' Again, * The wicked shall go away, &c. that is, The wicked shall go away into everlasting happizess! In another place, he says, ' No unclean thing shall enter • there.' At the same time, he has given no notice of his invert, ing the meaning of words. But, by saying, In heaven Christ suffers for them, in their room and stead; by this he can find no relief, till he has erased out of his book all the evils or sufferings, he has related of Judas.

5. All the solemn warnings he has given to the wicked, to awaken them, and to arouse them to an escape from hell, by repentance, he must also blot entirely out of his book. The pains of hell, he now calls the joys of heaven. But,

6. The most remarkable consequence from the above premises is this : The evils of every kind, throughout the bible, threat. ened to wicked men, or though wicked men be named in them, are, nevertheless, aimed wholly at Chrift.-—' In Chrift, the head • of every man, they go away into everlasting punishment. In

him they suffer infinite punishment, i. e. he suffers for them, in • their room and stead.' Thus, every.distress, pain, sorrow, punithment, misery, torment, or death : temporal or eternal; all the evil, from the beginning to the end of the bible, threaten. ed to the wicked, or rather named to them, is aimed directly at Christ, and comes wholly on him; while men universally escape. • In their room and stead,' Chrift suffers every threatened evil for them; this is the consequence of the Doctor's reasoning, • The gospel tells,' he says, what the son of God deserves,' and

the law damns even the human nature of the Son of God, in a ! way of furetihip.'* What the law fpeaks also, is never to take • place on man at all, any otherwise than in his surety.'t And The gospel speaks not one uncomfortable word to any mere

creature.'t He therefore makes the law and the gospel, or the whole word of God, to be one continued history of the suf. ferings of Christ only.

But, is it possible for Dr. H. to believe his own words? If so, then must he apply to Christ what was prophesied of Ahithophel and Judas. Add iniquity unto their iniquity; and let them not come into thy righteousness. Let them be blotted out of 'the book of the living, and not be written with the righteous.'s · Let there be nonetoextend mercy unto him. As he loved curf'fing, so let it come unto him; as he delighted not in blessing, so let • it be far from him. · As he clothed himself with curfing as with a garment, so let it come into his bowels like water, and like oil

• into * P. 32, 63

# P. 43 $ Pfal. 69. 27, 28.

f P. 35

into his bones. Let his days be few; and let another take his • office. Let his children be fatherless, and his wife a widow. · Let this be the reward of mine adversaries from the LORD, and

of them that speak evil against my soul:'* The reward of Christ himself, in Dr. H's language. So what was foretold of the idol . atrous Ifraelites. They shall pass through it, hardly bestead and • hungry: and it shall come to pass, that, when they shall be hun

gry, they thail fret themselves, and curse their King and their • God, and look upward. And they shall look unto the earth; and, behold, trouble and da kness, dimness of anguilh ; and they

Ihall be driven to darkness.'+ Again, that irrevocable threat, ening to the blasphemer against the Holy Ghost : • It ihall not • be forgiven him, neither in this world, neither in the world to

come.'ť Dr. H. must apply to Christ himself!—We shall see more on this subject, in our next Letter.

I am, &c.

LETTER VII.

Dr. H's opinion of law and gospel, continued.

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MY DEAR FRIEND,
E shall again observe,

III. More particularly on what has been often brought into view. And, in contradiction to all Dr. H. has said, as to the curse of the law being done away, several of his leading doctrines argue it to be fill in full force. — Judas indeed met with an * awful and aggravated damnation, in the highest sense of the

term, in the true {cripture meaning of it, as it relates to any * mere man personaily. What this damnation or perdition was, • I have before shown.' The Doctor had before shown, as we have feen, this damnation to have been endured in this world ; and this is the only exception he has made, when applying the word, damnation, to the sufferings of Judas. Confining of it to this life only, and we must, of course, in every other view understand it according to its constant meaning ; which, in every paft age, has signified complete misery, and that according to the full desert of the person thus suffering damnation. Should it here be objected, that it was impossible for Judas to have suffered, although his sufferings were complete, the full desert of his fins, in such a short space of time, or in any limited term; then

the * Plal. 109. 8, 9. &c. t Isai. 8. 21, 22.

# Matt. 12. 32. P. 262.

the question is, why has Dr. H. used the word, damnation, in this instance ?He must be answerable for his own misuse of words. This word, damnation, he has used; which has ever been re. ceived to import a complete execution of the curse of the law, answerable to the ill desert of the person thus cursed. And he has given us no notice that he designed any thing by the word, less or more, than its established signification that is, in his application of it to Judas, excepting his restriction of it to this life. And we here see the accurate relation he has given us of the ' son of 'perdition;' not only that he met with an awful and aggravated damnation, in the highest sense of the term, but in the true scripture meaning of it, as it relates to any mere man personally.' Nowthe moral law,' Dr. H. says, every where speaks to man ' in his own personal chara&ter; the gospel in that of the Mesli. "ah.'* • What is just and right for God to do with us, consider. ‘ed in our personal character, and desert. This I shall call the 'pure voice of justice to man, without regard to an atonement or 'a mediator.'+ Therefore, granting the gospel ever to speak in the character of the Messiah, and to speak nothing but good to man, as Dr. H, says; then it must have been the law, in its full strength, which took hold of Judas, and inflicted this curse upon him : he being considered in his own personal character and desert; and without regard to an atonement, or a mediator. Unless the law had thus taken hold of him, how could he have suffered as he did ? It was not by virtue of the gospel, for this Dr. H. says contains no evil thing to man. It must of course have been the law, the pure voice of justice, executing its curse on Judas, equal to his desert. And the Doctor employs the most pertinent words, and almost every word, generally used to signify the curse of the law ; inflicted on the finner proportionate to his desert. • Judas,' he says, 'was a notable son of perdition, signally so ; • a moft miserable, loft, condemned sinner ; in awful anguish, and utter despair ;' and many other similar words. And Judas's damnation, which has ever been understood to be the curse of the law, he has summed up in the superlative degree. Thus, the Doctor's arguing goes to prove that Judas suffered, in person, and according to his personal desert, the full weight of the curse o the law. This is to prove the curse of the law to be still in fuf force against impenitent finners. Or that it was in full force 11 gainst one impenitent finner, and has been executed upon hima.

To the same import the Doctor has these expressions. — Am. ' is always miserable in proportion to the degree of wickednan that governs him.'1-Hence we see how fit it is, that all els

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• should be attended, or rebuked with pain and sorrow, whică • never fails to be the case.'*-- Men ought indeed, to be deter.

red from sin by fear of hell: For hell in an awful degree, and • the pains of it, attend all sin.'t As if a man had need be de. terred from the sword, or warned to escape it, while it is now piercing him through! For he here makes fin, and the pains of hell, keep pace together; and the finner to have no greater misery to fear than what he now feels. He makes a great and fol. emn outcry, concerning the sword of divine vengeance, that it is just ready to overtake linners; then tells them it is nothing but what they now feel. But, by these expressions, he determines the curse of the law to be still in force against impenitent sinners. For this awful degree of the pains of hell, which he says attends all sin, has been always understood to mean the curse of the law. So, if a man is always miserable in proportion' to the degree of • wickedness that governs him, then is he always punished in proportion to his desert ; tlian which the curfe of the law can ex. tend no further.

The Doctor says again, "The hell that the devils" are in, and " that all mankind deferve, and are condemned to, by the law of

God, is nothing but perfection of fin, with its inseperable con"nections and consequences.' This, with other things, he says,

makes out three arguments, either of which proves the curse of · the law to be in force against the disobedient, and that it is always executed upon them. As,

1. By these · inseperable connections and consequences,' the Doctor perhaps means a guilty conscience, with some other attendant evils. But whatever these evils be, they must be instan. taneous evils. For, if the finner have not received the full re. ward of his iniquity, as fast as he goes along, and this reward, or these evils which attend his iniquity be infeperable connections and consequences of it; and remaining yet to be inflicted' upon him in some future time, then how is it possible for him to efcape, immediately, the desert of his iniquity, or the evils attend ing it, by becoming holy ? If the evils connected with fin remain for the leait space of time, after they become due, to be inflicted on the finner, it is certain he cannot escape them immediately, by becoming holy. But, whether the finner receives the evils connected witli his fin as fast as he passes along, or whether he receives them in some future time, yet, in either case, he is: certain to receive them ; provided they be infeperable connections and consequences, as Dr. H. afferts them to be. As he often says, however, that finners immediately escape all the evils

of 1 P. 238.

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† P. 197.

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