DISCOURSE XIII. 291 raging under ids Own chains, and who continues in the spirit of obstinacy and rebellion against God, and will not repent of it ? Objection the fifth is derived from the " mercy and com- passion of a God, compared with the mercy and compassion of lean." Surely the compassion of the ever - blessed God, who has described himself rich in mercy, abundant in goodness, and whose very name is love; 1 John iv. 8. must have transcendent tenderness and pity towards his creatures, the work of his hands, above all the compassions that any one fellow - creature can ex- press towards another. Now the very thought and name of eter- nal punishments, or endless torment, is such as seems to shock the nature of a good- natured man ; and though he was never so much injured; yet he would never have a thought of wishing his enemy any kind of eternal punishment for it, much less of con- demning him to everlasting misery, and supporting him in being on purpose to suffer it and therefore we cannot suppose that God will do it. This objection is further strengthened by an ex- pression of our Saviour himself, who says, Mark xviii. 19. There is none good, save one, that is God : As much as to say, there is none equal or comparable in goodness to God him- self : And it is further supported still by the common notions which good men have of God ; those expressions in the apocry- phiesl writings confirm it ; 2 1! sit. v. 33. Then said the Lord unto née, thou art sore troubled in mind for Israel: Loz'est thou that people more than he that made them. y And in the saute book, chapter viii, 47. Thou coolest far short, that thou shouldst be able to love nnj creature more than I. Now, since no good man could wish such a curse or mischief to his worst and most wicked enemy, as a torment without end, surely we cannot conceive the great God will ever be so severe as to in- flict it. Answer 1. It is readily allowed, that Godfias more good- ness than any creature, but God has also more wisdom and knowledge, which concur with his goodness in all his actions, and he forms a much juster judgment. concerning the evil and de- merits of sin and rebellion against himself, than it is possible for any creature to form : And I think 1 may boldly assert, none can know the complete evil of sin, or its full desert, b t that saine glorious being a:gáiust whom sin is committed, who knows well the dignity of his own nature and his own law, and what unspeakable injury is done thereto by the sins of men. Now his goodness in all his transactions must be regulated and limited by this infinite wisdom ; and if a man does not see and consent to the just demerits of sin against his Maker, it is because he has less wisdom and knowledge than the great God has, and his tenderness and compassion may run into very great excesses, and may be in some instances a sign of his weakness and folly, ..7
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