2. Let us not be too much dejected, or sink under those outward afflictive providences, which we are liable to; for, though they be the consequence of sin, yet, if we have ground to conclude, by faith, that our sins are forgiven, they are not to be reckoned the stroke of justice, demanding satisfaction, and resolving never to remove its hand from us, till we are consumed thereby; since believers often experience, what the prophet prays for, that God in wrath remembers mercy, Hab. iii. 2.
3. Let us take heed that we do not ascribe afflictive providences to chance, or content ourselves with a bare reflection on them, as the common lot of man in this world, who is born to trouble as the sparks fly upwards: For, this we may do, and not be humbled for that sin, which they are designed to bring to remembrance, as they are to be reckoned a punishment thereof.
4. Let us not murmur, or quarrel with God, as though he dealt hardly with us, in sending afflictive evils; but rather let us bless him, how heavy soever they appear to be, that they are not extreme, but mitigated, and have in them a great mixture of mercy. Thus God says, concerning the evils that he had brought upon Israel, that in measure he would debate with them, who stayeth his rough wind in the day of the east wind: and by this shall the iniquity of Jacob be purged, Isa. xxvii. 8, 9. and, by this means, God not only afflicts us less than our iniquities deserve, but brings good to us thereby in the end. If the guilt of sin is taken away, we have ground to conclude, that all these things shall work together for good, as he has promised they shall, to those that love him. This leads us to consider,
II. The punishment of sin in the world to come. Though the wrath of God be revealed, in many instances, in a very terrible manner, as a punishment of sin in this life, yet there is a punishment unspeakably greater, which sinners are liable to, in the world to come. That this may appear, let us consider the following propositions.
1. That the soul exists after its separation from the body by death; which is evident, from the immateriality thereof, and its being of a different nature from the body. This was known and proved by the light of nature; so that the very heathen, who had no other light than that to guide them, discover some knowledge of it. But this is more plain from scripture; as when it is said, Fear not them which kill the body, but are not able to kill the soul; but rather fear him, which is able to destroy both soul and body in hell, Matt. x. 28.
2. The soul thus existing, though separate from its body, must be supposed to retain those powers and capacities it had, while united to it, which are proper to it, as a spirit, and particularly as the subject of moral government; and those powers and capacities may also be supposed to be in it in a greater degree, when dislodged from the body, which is a great hindrance to it in its actings, as every one sensibly experiences; therefore it follows,
3. That it cannot but be happy, or miserable, in another world; for there is no middle state between these two. This is farther evident from what was observed in the last proposition, concerning the continuance and increase of its powers and faculties, whereby it is rendered more capable thereof, than it is now.
4. If it goes out of this world, under the weight and guilt of sin upon it, it must retain that guilt, because there is no sacrifice for sin, extending itself to that world; no mediator, no gospel, or means of grace; no promises of, or way to obtain forgiveness; therefore,
5. Wicked men, whose sins are not forgiven in this world, are the subjects of punishment in the other.
6. This punishment cannot be castigatory, or paternal, or consistent with the special love of God, or, for their advantage, as the punishments of the sins of believers are in this world, since it is always expressed as the stroke of vindictive justice, demanding satisfaction for sins committed.