sinful Soul to this I do not ask what he saith with his Lips for he will assuredly flatter God with his Mouth But what doth his actions and carriages declare as to his acceptance of this incomparable benefit For a wicked man speaketh with his feet and teacheth with his fingers With his feet that is by the way he goeth and with his fingers that is by his acts and doâ—ngs So then what saith he by his goings by his acts and doings unto this incomparable benefit thus â—rought unto him from the Father by his only Son Jesus Christ What saith he Why he saith That he doth not at all regard this Chrâ—st nor value the Grace thus tendered unto him in the Gospel First he saith That he regardeth not this Christ that he seeth nothing in him why he should admit him to be entertaâ—ned in his affections Therefore the Prophet speaking in the Person of Sinners says He Christ haâ—h no form nor comeliness and when we shall see him there is no beauty that we should desire him And then adds to shew what he meaneth by his thus speaking saying He is dâ—sâ—ised and rejected of Men. All this is spoken with reference to his Person and it was eminently fulfiâ—â—ed upon hâ—m in the days of hiâ— flesh when he was hated maligned and persecuted to death by Sinners And is stiâ— fulfilled in the Souls of Sinners in that they cannot abide to think of him with thoughts that have a Tendency in them to separate them and their Lusts asunder and to the making of them to imbrace him for their darling and the taking up of their Cross to follow him All this Sinners speak out with loud voices in that they stop their ears and shut their eyes as to him but open them wide and hearken diligently to any thing that pleaseth the Flesh and that is a Nursery to Sin But 2. As they despise and reject and do not regard his Person so they do not value the Grace that he tendereth unto them by the Gospel this is plain by that indifferency of spirit that always attends them when at any time they hear thereof or when it is presented unto them I may safely say That the most of Men who are concerned in a Trade will be more vigilant in dealing with a Twelve-penny Customer than they will be with Christ when he comes to make unto them by the Gospel a tender of the incomparable Grace of God Hence they are called fools Because a price is put into their hands to get wisdom and they have no heart unto it And hence again it is that that bitter complaint is made But my People would not hearken to my voice and Israel would none of me Now these things being found as practised by the Souls of Sinners must needs after a wonderful manner provoke wherefore no marvel that the Heavens are bid to be astonished at this and that damnation shall seize upon the Soul for this And indeed The Soul that doth thus by practice though with his mouth as who doth not he shall shew much love he doth interpretatively say these things 1. That he loveth Sin better than Grace and darkness better than light even as our Lord Jesus Christ hath shewed And this is the Condemnation that light is come into the World and Men love darkness more than light as is manifest because their deeds are evil 2. They do also by their thus rejecting of Christ and Grace say That for what the Law can do to them they value it not they regard not its thundering threatnings nor will they shrink when they come to endure the Execution thereof wherefore God to deter them from such bold and desperate ways that do interpretatively fully declare that they make such desperate conclusions insinuates that the Burden of the Curse thereof is intolerable saying Can thy Heart endure or can thy Hands be strong in the day that I shall deal with thee I the Lord have spoken it I will do it 3. Yea by their thus doing they do as good as say That they will run the hazzard of a sentence of death at the day of judgment and that they will in the mean time joyn Issue and stand a Tryal at that day with the great and terrible God What else means their not hearkning to him their despising of his Son and the rejecting of his grace yea I say again what else means their slighting of the Curse of the Law and their chusing to abide in their sins till the day of death and judgment And thus I have shewed you the Causes of the Loss of the Soul And assuredly these things are no fables Object But some may Object and say But you denounce all against the Soul as if the Body was in no fault at all or as if there were no punishment assigned for the Body I Answer The Soul must be the part punished because the Soul is that which sins Every q Siâ— that a Man doth is without the Body Fornication or Adultery excepted Is without the Body that is as to the wilily inventing contriving and finding out ways to bring the motions of sin into action For alas What can the Body do as to these it is in a manner wholly passive yea altogether as to the lusting and purposing to do the wickedness excepting the sin before excepted Ay and not excepting that as to the rise of that Sin for even that with all the rest ariseth and proceedeth out of the Heart the Sul. For from within out of the Heart of Man proceed fornication adultery murder thefts covetousness wickedness deceit lasciviousness an evilâ—eye blasphemy pride foolishness all these evil things come from within and dâ—filâ— the Man that is the outward Man But a difference must always be put betwixt defiling and being defiled that which doâ— sileth being the worst not but that the Body shall have its share of judgment for Body and Soul must be destroyed in Hell the Body as the Instrument the Soul as the Actor but oh the Soul the Soul the Soul is the Sinner and therefore the Soul as the Principal must be punished And that God's indignation burneth most againâ— the Soul appears in that death-hath seized upoâ— every Soul already for the Scripture saith That every natural or unconverted Man is dead Dead How Is his Body dead No verily his Bodâ— liveth but his Soul is dead Dead but with whaâ— death Dead to God and to all things Gospell good by reason of that benumâ—ing stupefying and senselesness that by God's just Judgment for and by sin hath swallowed up the Soul Yea if you observe you shall see that the Soul goeth first or before in punishment not only by what has been said already in that the Soul is first made a partaker of death but in that God first deals with the Soul by convictions yea and terrors perhaps while the Body is well or in that he giveth up
the Soul to judicial hardness and further blindness while he leaveth the Body to do his Office in the World yea and also when the day of death and dissolution is come the Body is spared while the Soul is tormented in unutterable torment in Hell And so I say it shall be spared and the Clods of the Valley shall be sweet unto it while the Soul mourneth in Hell for Sin 't is true at the Day of Judgment because that is the last and final Judgment of God on Men then the Body and Soul shall be re-united or joyned together again and shall then together partake of that recompence for their wickedness which is meet When I say The Body is spared and the Soul tormented I mean not that the Body is not then at death made to partake of the wages of Sin For the wages of Sin is death But I mean the Body partakes then but of temporal death which as to sense and feeling is sometimes over presently and then resteth in the Grave while the Soul is tormenting in Hell yea and why is Death suffered to slay the Body I dare say not chiefly for that the indignation of God most burneth against the Body but the Body being the House for the Soul in this World God even pulls down this Body that the Soul may be stript naked and being stript may be carried to Prison to the Place where damned Souls are there to suffer in the beginning of suffering that punishment that will be endless 2. Therefore the Soul must be the part most sorely punished because Justice must be distributed with equity God is a God of knowledge and judgment by him actions are weighed actions in order to Judgment Now by weighing of actions since he finds the Soul to have the deepest Hand in Sin and he says that he hath so of equity the Soul is to bear the burden of punishment Shall not the Judge of all the Earth do right in his famous distributing oâ— Judgment He will not lay upon Man more thaâ— right that he should enter into judgment with God The Soul since deepest in Sin shall also be deepest in punishment Shall one Man sin said Moses anâ— wilt thou be wroth with all the Congregation He pleads here for equity in God's distributing of Judgment yea and so exact is God in the distribution thereof that he will not punish Heathens so as he will punish Jews wherefore he saith of the Jew first or chiefly and also to the Gentile yea in Hell he has prepared several degrees of punishment for the several sorts or degrees of offenders And some shall receive greater damnation And will it not be unmeet for us to think since God is so exact in all his doings that he will without his weights and measures give to Soul and Body as I may say carelesly not severally their punishments according to the desert and merit of each 3. The punishment of the Soul in Hell must needs to be sure as to degree differ from the punishment of the Body there When I say differ I mean must needs be greater whether the Body be punished with the same Fire with the Soul or Fire of another nature If it be punished with the same Fire yet not in the same way for the Fire of Guilt with the Apprehensions of indignation and wrath are most properly felt and apprehended by the Soul and by the Body by vertue of its union with the Soul and so felt by the Body if not only yet I think mostly by way of sympathy with the Soul and the Cause we say is worse than the Disease and if the wrath of God and the Apprehensions of it as discharging it self for sin and the breach of the Law be that with which the Soul is punished as sure it is then the Body is punished by the Effects or by those Influences that the Soul in its torments has upon the Body by vertue of that great oneness and union that is between them But if there be a punishment prepared for the Body distinct in kind from that which is prepared for the Soul yet it must be a punishment inferior to that which is prepared for the Soul not that the Soul and Body shall be severed but being made of things distinct their punishments will be by that which is most suitable to each I say it must be inferior because nothing can be so hot so tormenting so intolerably unsupportable as the quickest Apprehensions of and the immediate sinking under that Guilt and Indignation that is proportionable to the Offence Should all the Wood and Brimstone and cumbustible matter on Earth be gathered together for the tormenting of one Body yet that cannot yield that torment to that which the sence of guilt and burning hot application of the mighty indignation of God will do to the Soul Yea suppose the Fire wherewith the Body is tormented in Hell should be seven times hotter than any of our Fire yea suppose it again to be seven times hotter than that which is seven times hotter than ours yet it must suppose it be but created fire be infinitely short as to tormenting operations of the unspeakable wrath of God when in the heat thereof he applyeth it to and doth punish the Soul for sin in Hell therewith So then whether the Body be tormented with the same Fire wherewith the Soul is tormented or whether the Fire be of another kind yet it is not possible that it should bear the same punishment as to degree because or for the causes that I have shewed Nor inded is it meet it should because the Body has not sinned so so grievously as the Soul has done and God proportioneth the punishment suitable to the Offence 4. With the Soul by its self are the most quick and suitable apprehensions of God and his wrath wherefore that must needs be made partaker of the sorest punishment in Hell 't is the Soul that now is most subtle at discerning and it is the Soul that will be so then Conscience Memory Understanding and Mind these will be the â—eat of torment since the Understanding will let Wrath immediately upon these from what it apprehends of that wrath Conscience will let in the Wrath of God immediately upon these from what it fearfully feels of that wrath the Memory will then as a Vessel receive and retain up to the brim of this Wrath even as it receiveth by the Understanding and Conscience the Cause of this Wrath and considers of the durableness of it So then the Soul is the seat and receiver of Wrath even as it was the receiver and seat of Sin here then is sin and wrath upon the Soul the Soul in the Body and so Soul and Body tormented in Hell-fire 5. The Soul will be most tormented because strongest the biggest Burden must lye upon the strongest Part especiâ—lly since also it is made capable of it by its sin The Soul must bear its
be as a touch of a râ—d â—ot Iron or like a draught of scalding Lead poured â—own the Throat The Memory also letteth these â—ings down upon the Conscience with no less terror â—nd perplexity And now the Fancy or Imagination â—oth start and stare like a Man by fears bereft of â—its and doth exercise it self or rather is exercised â—y the Hand of revenging Justice so about the â—readth and depth of present and future punishâ—ents as to lay the Soul as on a burning Rack Now â—so the Judgment as with a mighty Maul driveth â—oâ—n the Soul in the sence and pangs of everlasting â—isery into that Pit that has no bottom yea it â—eth again and as with a Hammer it rivetteth eâ—ery â—rful thought and apprehension of the Soul so fast that it can never be loosed again for ever and ever Alas Now the Conscience can sleep be dull be misled or flatter no longer No it must now cry out understanding will make it Memory will make it fancy or imagination will make it Now I say it will cry out of Sin of Justice and of the Terribleness of the Punishment that hath swallowed him up that has lost himself Here will be no forgetfulness yet nothing shall be thought on but that which will wound kill here will be no time cause or meanâ— for diversion all will stick and gnaw like a Viper Nâ— the memory will go out to where Sin was heretofore committed it will also go out to the Word that did forbid it The Vâ—derstanding also and the Judgmenâ— too will now consider of the pretended Necessitâ— that the Man had to break the Commandments oâ— God and of the seasonableness of the Cautions anâ— of the Convictions which were given him to forbeaâ— by all which more load will be laid upon him that hâ— lost himself for here all the Powers Sences aâ—â— Passions of the Soul must be made self-burnerâ— self-tormenters self executioners by the jâ— Judgment of God also all that the Will shaâ— do in this place shall be but to wish for easâ— but the wish shall only be such as shall onâ—â— seem to lift up for the Cable Rope of despair shaâ— with violence pull him down again The will iâ— deed will wish for ease and so will the mind c. bâ— all these wishers will by wishing arrive to no moâ— advantage but to make despair which is the moâ— twinging stripe of Hell to cut yet deeper into tâ—â— whole Soul of him that has lost himself Where foâ— after all that can be wisht for they return againâ— their burning Chair where they sit and bewail theâ— misery Thus will all the Powers Sences and Pâ—â—â—ons of the Soul of him that has lost himself 〈◊〉 of his own power to dispose for his advantage and will be only in the Hand and under the Management of the revenging Justice of God And herein will that state of the Damned be worse than it is now with the fallen Angels for though the fallen Angels are now cast down to Hell in Chains and sure in themselves at last to partake of eternal judgment yet at present they are not so bound up as the lamned Sinners shall be for not withstanding their Chains and their being the Prisoners of the horrible Hells yet they have a kind of liberty granted them and that liberty will last till the time appointed to tempt to plot to contrive and invent their mischiefs against the Son of God and his And though Satan knows that this at last will work for his future condemnation yet at present he finds it some diversion to his trembling mind and obtains through his being so busily imploying of himself against the Gospel and its professors something to sport and refresh himself withal yea and doth procure to himself some small crumbs of minutes of forgetfulness of his own present misery and of the Judgment that is yet to pass upon him but this priviledge will then be denied to him that has lost himself there will be no cause nor matter for diversion there it will as in the old World rain day and night Fire and Brimstone from the Lord out of Heaven upon them misery is fixed the Worm will be always sucking at and gnawing of their Soul Also as I have said afore all the Powers Sences and Passions of the Soul will throw their Darts inwards yea of God will be made to do it to the utter unspeakable and endless torment of him that has lost himself Again 3. All therefore that he that has lost himself can do is to sit down by the Loss Do I say he can do this Oh! if that could be it would be to such a Mercy I must therefore here correct my self that thâ—y cannot do for to sit down by the Loss implies a Patient enduring but there will be no such grace as patience in Hell with him that has lost himself here will also want a bottom for patience to wit the Providence of God for a Providence of God though never so dismal is a bottom for patience to the afflicted but Men go not to Hell by Providence but by Sin Now Sin being the Cause other effects are wrought for they that go to Hell and that there miserably perish shall never say it was God by his providence that brought me hither and so shall not have that on which to lean and stay themselves They shall justifie God and lay the sault upon themselves concluding that it was sin with which their Souls did voluntarily work yea which their Souls did such in as sweet Milk that is the Cause of this their torment Now this will work aâ—ter another manner and will produce quite another thing than patience or a Patient enduring of their torment for their seeing that they are not only lost but have lost themselves and that against the ordinary means that of God was provided to prevent that loss yea when they shall see what a base thing Sin is how that it is the very worst of things and that which also makes all things had and that for the sake of that they have lost themselves this will make them â—ret and gnash and gnaw with anger themselves this will set all the Passions of the Sâ—ul save love for that I think will be stark dead all in a Rage all in a self-tormenting Fire You know there is nothing that will sooner put a Man into and manage his rage against himself than will a full Conviction in his Conscience that by his own only folly and that against caution and councel and reason to the contrary he hâ—th brought himself into extream distress and misery But how much more will it make this fire burn when he shall see all this is come upon him for a Toy for a Bauble for a thing that is worse than nothing Why this is the case with him that has lost himself and therefore he cannot sit down by the Loss cannot be at quiet under the Sense
of his Loss For sharply and wonderful piercingly considering the Loss of himself and the Cause thereof which is Sin he salls to a tearing of himself in pieces with thoughts as hot as the Coals of Juniper and to a gnashing upon himself for this also the divine Wisdom and Justice of God helpeth on this self-tormenter in his self-â—ormenting work by holding the Justice of the Law against which he has offended and the unreasonableness of such offence continually before his Face For if to an inlightned Man who is in the door of hope the sight of all past evil Practices will work in him vexation of Spirit to see what fools we were how can it but be to them that go to Hell a vexation only to understand the Report the Report that God did give them of Sin of his Grace of Hell and of everlasting Damnation and yet that they should be such fools to go thither But to pursue this head no further I will come now to the next thing 2. As the Loss of the Soul is in the Nature of the Loss a Loss peculiar to it self So the Loss of the Soul is a double Loss it is I say a Loss that iâ— double lost both by Man and God Man has lost it and by that Loss has lost himself God has lost it and by that Loss it is cast away And to make this a little plainer unto you I suppose it will be readily granted that Men do lose their Souls but now how doth God lose it The Soul is God's as well as Mans Mans because it is of themselves God's because it is his Creature God has made us this Soul and hence it is that all Souls are his Now the Loss of the Soul doth not only stand in the Sin of Man but in the Justice of God hence he says What is a Man advantaged if he gains the whole World and lose himself or be cast away Now this last clause or be cast away is not spoken to shew what he that has lost his Soul has done though a Man may also be said to cast away himself but to shew what God will do to those that have lost themselves what God will add to that Loss God will not cast away a righteous Man but God will cast away the wicked such a wicked one as by the Text is under our consideration This then is that which God will add and so make the sad state of them that lose themselves double The Man for Sin has lost himself and God by Justice will cast him away according to that of Abigail to David The Soul of my Lord said she shall be bound in the bundle of life with the Lord thy God and the Souls of thine enemies them shall he sling out as out of the midst of a Sling So that here is God's hand as well as Man 's Man's by Sin and God's by Justice God shall cast them away wherefore in the Text above-mentioned he doth not say or cast away himself as meaning the act of the Man whose Soul is lost but or be cast away supposing a second Person joyning with the Man himself in the making up of the greatness of the Loss of Soul to wit God himself who will verily cast away that Man who has lost himself God shall cast them away that is exclude them his favour or protection and deliver them up to the due reward of their deed he shall shut them out of his Heaven and deliver them up to their Hell he shall deny them a share in his Glory and shall leave them to their own shame he shall deny them a Portion in his Peace and shall deliver them up to the Torments of the Devil and of their own guilty Consciences he shall cast them out of his affection pity and compassion and shall leave them to the Flames that they by Sin have kindled and to the Worm or biting Cockatrice that they themselves have hatched nursed and nourished in their bosoms And this will make their loss double and so a Loss that is loss to the uttermost a Loss above every Loss A Man may cast away himself and not be cast away of God a Man may be cast away by others and not be cast away of God yea what way soever a Man be cast away if he be not cast away for Sin he is safe he is yet sound and in a sure hand But for a Man so to lose himself as by that loss to provoke God to cast him away too This is fearful The casting away then mentioned in Luke is a casting away by the Hand of God by the revenging Hand of God and it supposeth two things I. God's abhorrence of such a Soul II. God's just repaying of it for its wickedness by way of retaliation 1. It supposeth God's abhorrence of the Soul that which we abhor that we cast from us and put out of our favour and respect with disdain and a loathing thereof So when God teacheth Israel to loath and abhor their Idols he bids them to cast away their very covering as a slinking and menstruous Cloth and tâ— say unto it get you hence He shall gather the good into Vessels and cast the bad away Cast them out of my presence Well but whither must they go the Answer is into Hell into utter darkness into the Fire that is prepared for the Devil and his Angels Wherefore to be cast away of God it sheweth unto us God's abhorrence of such Souls and how vile and loathsome such are in his divine eyes And the Similitude of Abigail's sling mentioned before doth yet further shew us the greatness of this abhorrence Thâ— Souls of thine enemies said she God shall sling out as out of the middle of a Sling When a Man casts a Stone away with a Sling then he casteth it farthest from him For with a Sling he can cast a Stone farther than by his hand and he saith the Text shall cast them away as with a Sling But that is not all neither for it is not only said That he shall sling away their Souls but that he shall sling them away as out of the middle of a Sling When a Stone is placed to be cast away just in the middle of a Sling then doth the Slinger cast it furthest of all Now God is the Slinger abhorrence is his Sling the lost Soul is the Stone and it is placed in the very middle of the Sling and is from thence cast away and therefore it is said again That such shall go into utter outer darkness that is furthest off of all This therefore shews us how God abhors that Man that for sin has lost himself And well he may for such an one has not only polluted and defiled himself with Sin and that is the most offensive thing to God under Heaven but he has abused the handy Work of God The Soul as I said before is the Workmanship of God yea
presently recalled bâ— the decreed gulf that bindeth them under perpetuâ—â— punishment The great fixed gulf they know will keep them in their present place and not suffeâ— them to go to Heaven and now there is no otheâ— place but Heaven or Hell to be in for then the Eartâ— and the works that are therein will be burned uâ— Read the Text But the Day of the â—ord will coâ—â— as a Thief in the Night in the which the Heavens shâ— pass away with a great noise and the Elements shall mâ— with servent heat and the Earth also and the Worâ— â—hat are herein shall be burnt up If then there will be â—o third place it standeth in their minds as well as â—n God's decree that their punishments will be eâ—ernal So then sorrows anguish tribulation grief â—oe and pain will in every moment of its abiding â—pon the Soul not only flow from thoughts of what â—as been and what is but also from what will be â—nd that for ever and ever Thus every thought â—hat is truly grounded in the cause and nature of their â—tate will roul toss and tumble them up and down 〈◊〉 the cogitations and fearful apprehensions of the â—stingness of their damnation For I say their â—inds their memories their understandings and conâ—iences will all and always be swallowed up with â—or ever yea they themselves will by the means of â—hese things be their own tormenters for ever 3. There will not be spaces as Days Months Years and the like as now though we make bold so â—o speak the better to present our thoughts of each â—thers capacities for then there shall be time no â—onger also day and night shall then be come to an â—nd He hath compassed the Waters with bounds unâ—il the day and night come to an end until the end of â—â—ght with darkness Now when time and day â—nd night are come to an end then there comes in â—ternity as there was before the day and night or â—ime was created and when this is come punishâ—ent nor glory must none of them be measured by â—ays or months or years but by eternity it self Nor shall those concerned either in misery or glory â—eckon of their now new state as they used to reckon â—f things in this World but they shall be suted in â—heir capacities in their understandings and appreâ—ensions to judge and count of their condition according as will best stand with their state in eterâ—nity Could we but come to an understanding of thing done in Heaven and Hell as we understand hoâ— things are done in this World we should be strangâ— amazed to see how the change of places and of coâ—ditions has made a change in the understandings 〈◊〉 Men and in the manner of their enjoyment of thingâ— But this we must let alone till the next World aâ— until our lancing into it and then whether we be 〈◊〉 the Right or Left-hand ones we shall well know thâ— state and condition of both Kingdoms In the meaâ— time let us addict our selves to the Belief of the Scriâ—tures of Truth for therein is revealed the way 〈◊〉 that of eternal life and how to escape the damâ—nation of the Soul But thus much for the Loss 〈◊〉 the Soul unto which let me add for a conclusion theâ— Verses following These cry alas but all in vain They stick fast in the mire They would be rid of present pain Yet set themselves on fire Darkness is their perplexity Yet do they hate the light They always see their misery Yet are themselves all night They are all dead yet live they do Yet neither live nor dye They dye to weal and live to woe This is their misery Now will confusion so posseâ—s â—hese Monuments of ire â—nd so confound them with distress â—nd trouble their desire That what to think or what to do â—r where to lay their head â—hey know not 't is the damned's woe â—o live and yet be dead These castaways would fain have life â—ut know they never shall â—hey would forget their dreadful plight â—ut that sticks fast'st of all God Christ and Heav'n they know are best â—et dare not on them think â—hey know the Saints enjoy their rest â—hile they their tears do drink And now I am come to the fourth thing that is â—o shew you the cause of the Loss of the Soul That Men have Souls that Souls are great things â—hat Souls may be lost this I have shewed you â—lready Wherefore I now proceed to shew â—ou the cause of this Loss The cause is laid â—own in the Eighteenth Chapter of Ezekiel in â—hese words Behold all Souls says God are mine â—s the Soul of the fallen so also the Soul of the Sun is â—ine the Soul that sinneth it shall dye It is sin then â—r sinning against God that is the cause of dying of â—amning in Hell Fire for that must be meant by dyâ—ng otherwise to dye according to our ordinary acceptation of the notion the Soul is not capable of being indeed immortal as hath been afore assertâ— So then the Soul that sinneth that is and perâ—vering in the same that Soul shall dye be cast aâ—â—or damned Yea to ascertain us of the undoubtâ— Truth of this the Holy Ghost doth repeat it agaâ—â— and that in this very Chapter saying The Sâ— that sinneth it shall dye Now the Soul may divers ways be said to siâ—â— gainst God As 1. In its receiving of sin into its bosom and in 〈◊〉 retaining and entertaining of it there Sin mâ—â— first be received before it can act in or be acted 〈◊〉 the Soul Our first Parents first received in the sâ—gest or motion and then acted it Now it is 〈◊〉 here to be disputed when sin was received by tâ—â— Soul so much as whether ever the Soul received siâ— for if the Soul has indeed received sin into it seâ— then it has sinned and by doing so has made it seâ— an object of the wrath of God and a fire-brand of Hâ—â— I say I will not here dispute when sin was receivâ— by the Soul but it is apparent enough that it râ—ceived it betimes because in old time every Châ—â— that was brought unto the Lord was to be redeemeâ— and that at a Month old which to be sure uâ— very early and implyed that then even then thâ— Soul in God's judgment stood before him as defilâ— and polluted with sin But although I said I wâ—â— not dispute at what time the Soul may be said to râ—ceive sin yet it is evident that it was precedent 〈◊〉 the redemption made mention of just before and 〈◊〉 before the Person redeemed had attained to the Agâ— of a Month. And that God might in the Languagâ— Moses give us to see cause of the necessity of this â—emption he first distinguisheth and saith The â—â—lling of a Cow or the firstling of a Sheep or the â—stling of a Goat did not need this redemption for â—â—ey were clean or holy But the first-born
of Men â—â—o was taken in lieu of the rest of the Children and â—â—e firstling of unclean Beasts thou shalt surely redeem â—th he But why was the first-born of Men coupled â—th unclean Beast but because they were both unâ—an But how I Answer the Beast was unclean by â—od's ordination but the other was unclean by sin â—ow then it will be demanded How a Soul before it as a Month old could receive sin to the making of 〈◊〉 self unclean I Answer There are two ways of â—â—ceiving one active the other Passive This last the way by which the Soul at first receiveth sin and 〈◊〉 so receiving 〈◊〉 becometh culpable because polluted â—d defiled by it And this passive way of receiving often mentioned in Scripture Thus the pans â—â—ceived the ashes thus the molten Sea received three â—â—ousand Baths thus the Ground receiveth the Seed â—nd this receiving is like that of the Wooll which â—â—ceiveth the Dye either Black White or Red â—nd as the Fire that receiveth the Water till it be all â—uenched therewith or as the Water receiveth such â—â—inking and poisonous matter into it as for the â—â—ke of it it poured out and spilt upon the Ground â—ut whence should the Soul thus receive sin I anâ—â—er from the Body while it is in the Mothers Belly â—he Body comes from polluted Man and therefore 〈◊〉 polluted Who can bring a clean thing out of an â—â—clean The Soul comes from God's hand and â—herefore as so is pure and clean but being put into this Body it is tainted polluted and defiled wâ— the faint stench and filth of sin nor can this steâ—â— and filth be by Man purged out when once from 〈◊〉 Body got into the Soul sooner may the Blackamâ—â— change his Skin or the Leopard his Spots than 〈◊〉 Soul were it willing might purge it self of this pâ—â—lution Tho' thou wash thee with Nitre and take 〈◊〉 much Sope yet thine iniquity is marked before me 〈◊〉 the Lord God 2. But as I said the Soul has not only received 〈◊〉 but retains it holds it and shews no kind of râ—â—â—â—stance It is enough that the Soul is polluted 〈◊〉 defiled for that is sufficient to provoke God to 〈◊〉 it away for which of you would take a Cloth annoâ—ed with stinking ulcerous Sores to wipe your Moâ—â—withal or to thrust it into your bosoms and 〈◊〉 Soul is polluted with far worse pollution than aâ—â— such can be but this not all it retains Sin as 〈◊〉 Wooll retains the Dye or as the infected Water â—â—â—ceives the stench or poisonous scent I say it â—â—â—tains it willingly for all the Power of the Soul is 〈◊〉 only captivated by a seizure of sin upon the Soul 〈◊〉 it willingly heartily unanimously universally 〈◊〉 leth in with the natural filth and pollution that is sin to the estranging of it self from God and obtaining of an intimacy and compliance with 〈◊〉 Devil Now this being the state and condition of 〈◊〉 Soul from the Belly yea from before it sees the liâ—â—â— of this World What can be concluded but 〈◊〉 God is offended with it For how can it otherwâ—â—â—â— be since there is holiness and justice in God He 〈◊〉 those that are born of a Woman whose Original 〈◊〉 by carnal conception with Man are said to be Serpents so soon as born The wicked and all 〈◊〉 are so go astray as soon as they are born speaking â—â—â—es Their Poyson is the Poyson of a Serpent they are 〈◊〉 the deaf Adâ—er that stoppeth his Ear. They go aâ—ay from the Belly but that they would not do if â—â—â—ght of the Powers of their Soul was unpolluted â—ut their Poyson is the Poyson of a Serpent Their Poyâ—â—n what is that their pollution their original polâ—â—tion that is as the Poyson of a Serpent To wit â—ot only deadly for so Poyson is but also hereditaâ—y It comes from the old One from the Sire and â—am yea it is also now become connatural to and with them and is of the same date with the Child as â—orn into the World The Serpent has not her Poyâ—on in the Original of it either from imitation or from other infective things abroad though it may by â—uch things be helped forward and encreased but she brings it with her in her bowels in her nature and â—it is to her as suitable to her present condition as is that which is most sweet and wholsome to other of the Creatures So then every Soul comes into the World as poisoned with sin nay as such which have Poyson connatural to them for it has not only received sin as the Wooll has received the Dye but it retaineth it The infection is got so deep it has taken the blâ—ck so effectually that the â—ire the very Fire of Hell can never purge the Soul there from And that the Soul has received this infection thus early and that it retains it so surely is not only signified by Childrens coming into the World besmeared in their Mothers Blood and by the First-born's being redeemed at a month old but also by the first inclinations and actions of Children when they are so come into the World Who sees not that lying pride disobedience to parents and â—â—poerisie do put forth themselves in Children beâ—â— they know that they do either well or ill in so doiâ—â— or before they are capable to learn either of thâ— arts by imitation or seeing understandingly 〈◊〉 same things done first by others He that sees 〈◊〉 that they do it naturally from a principle from 〈◊〉 inherent principle is either blinded and has â—â—â—tained his darkness by the same sin as they or 〈◊〉 suffered himself to be swayed by a delusion froâ— him who at first infused this spawn of sin into Maâ—â— nature Nor doth the averseness of Children to moraliâ—â— a little demonstrate what has been said For as 〈◊〉 would make a Serpent sick should one give it strong Antidote against his Poyson so then aâ—â— Children and never more than then disturbed 〈◊〉 their minds when a strict hand and a stiff rein bâ— moral discipline is maintained over and upon them True sometimes restraining graâ—e corrects them but that is not of themselves But more oft hypocrisie is the great and first moving Wheel to all theiâ— seeming compliances with admonitions which indulgent Parents are apt to overlook yea and sometimes through unadvisedness to commit for the principles of grace I speak now of that which comes before conversion But as I said before I would not now dispute only I have thought good thus to urge these things to make my assertion manifest and to shew what is the cause of the damnation of the Soul 3. Again As the Soul receives sin and retains it so it also doth entertain it that is countenance smile upon and like its complection and nature well A Man may detain that is hold fast a thing which yet he doth not regard but when he enâ—â—rtains then he â—â—â—untenances likes and delights in
the company 〈◊〉 then is first received by the Soul as has been 〈◊〉 explained and by that reception is polluted and â—â—â—â—filed This makes it hateful in the Eyes of Justice is now polluted Then secondly this sin is not â—â—ly received but retained that is it sticks so fast â—â—â—des so fixedly in the Soul that it cannot be gotten it this is the cause of the continuation of abhorâ—nce for if God abhors because there is a Being of 〈◊〉 there it must needs be that he should continue to â—hor since sin continues to have a Being there But â—â—â—â—en in the third place sin is not only received 〈◊〉 â—etained but entertained by the now defiled and polâ—â—ted Soul wherefore this must needs be a cause of â—e continuance of anger and that with aggravatiâ—â—â— When I say entertained I do not mean as â—â—â—en entertain their Enemies with small and great â—ot but as they entertain those whom they like and â—â—ose that are got into their affections And therefore the wrath of God must certainly be 〈◊〉 out upon the Soul to the everlasting damnation â—f it Now that the Soul doth thus entertain sin is maniâ—est by these several particulars 1. It hath admitted it with complacence and deâ—â—ght into every Chamber of the Sâ—ul I mean it has â—een delightfully admitted to an enteâ—tainment by all â—e powers or faculties of the Soul The Soul â—ath chose it rather than God it also at God's comâ—and refuseth to let it go yea it chuseth that â—octrine and loveth it best since it must have a â—octrine that has most of sin and baseness in it â—hey say to the Seers See not and to the Prophets Prophesie not unto us right things speak unto us smoothings Prophesie deceits These are signs that the Soul with liking hath eâ—â—tertained sin And if there be at any time as indeeâ— there is a Warrant issued out from the Mouth 〈◊〉 God to apprehend to condemn and mortifie sin Whâ—â— then 2. These shifts the Souls of Sinners do presently make for the saving of sin from those things that bâ— the World Men are commanded to do unto it 1. They will if possible hide it and not suffeâ— it to be discovered He that hideth his sins shall 〈◊〉 prosper And again They hide it and refuse to let 〈◊〉 go This is an evident sign that the Soul has a favouâ— for sin and that with liking it entertains it 2. As it will hide it so it will excuse it and pleaâ— that this and that piece of wickedness is no such evâ—â—â—thing Men need not be so nice and make such 〈◊〉 puther about it calling those that cry out so hotly against it Men more nice than wise Hence the Prophets of old used to be called mad-men and the World would reply against their doctrine Whereiâ— have we been so wearisome to God and what have 〈◊〉 spoken so much against him 3. As the Soul will do this so to save sin it wiâ—â— cover it with names of vertue either moral or civil and of this God greatly complains yea breaks ouâ— into anger for this saying Wâ— to them that call evil good and good evil that put darkness for light anâ— light for darkness and put bitter for sweet and sweeâ— for bitâ—er 4. If convictions and discovery of sin be so stronâ— and so plain that the Soul cannot deny but that it 〈◊〉 sin and that God is offended therewith then it will give flattering promises to God that it will indeed put it away but yet it will prefix a time that shall be long first if it also then at all performs it saying yet a little sleep yet a little slumber yet a little folding of sin in mine arms till I am older till I am richer till I have had more of the sweetness and the delights of sin Thus Their Soul delighteth in their abominations 5. If God yet pursues and will see whether this promise of puting sin out of doors shall be fulfilled by the Soul why then it will be partial in God's Law it will put away some and keep some put away the grossest and keep the finest put away those that can best be spared and keep the most profitable for a help at a pinch 6. Yea If all sin must be abandoned or the Soul shall have no rest why then the Soul and Sin will part with such a parting as it is even as Phaltiel parted with David's Wife with an ill will and a sorrowful mind or as Orpha left her Mother with a Kiss 7. And if at any time they can or shall meet with each other again and no Body never the wiser O what courting will be betwixt Sin and the Soul and this is called doing of things in the dark By all these and many more things that might be instanced it is manifest that sin has a friendly entertainment by the Soul and that therefore the Soul is guilty of damnation For what do all these things argue but that God his word his ways and graces are out of favour with the Soul and that sin and Satan are its only pleasant companions But Secondly That I may yet shew you what a greaâ— thing sin is with the Soul that is to be damned I wiâ— shew how sin by the help of the Soul is managed from the motion of sin even till it comes to the very act for sin cannot come to an act without the help oâ— the Soul The Body doth little here as I shalâ— further shew you anon There is then a motion of sin presented to the Soul and whether presented by sin it self or the Devil we will not at this time dispute motions of sin and motions to sin there are and always the end oâ— the motions of sin are to prevail with the Soul tâ— help that motion into an act But I say There is a motion to sin moved to the Soul or as Jameâ— calls it a conception Now behold how the Soul dealâ— with this motion in order to the finishing of sin that death might follow 1. This motion is taken notice of by the Soul but is not resisted nor striven against only the Soul liftâ— up its eyes upon it and sees that there is present 〈◊〉 motion to sin a motion of sin presented to the Soul that the Soul might Midwife it from the Conceptioâ— into the World 2. Well Notice being taken that a motion to sin iâ— present what follows but that the fancy or imâ—giâ—nation of the Soul taketh it home to it and doth noâ— only look upon it and behold it more narrowly buâ— begins to trick and trim up the sin to the pleasing oâ— it self and of all the Powers of the Soul That this is true is evident because God findeth fault with thâ— imagination as with that which lendeth to sin thâ— first hand and that giveth to it the first lift toward its being helped forward to act And God saâ— that the wickedness of Man was great in
ways and doings which is the terriblest Judgment under Heaven And this brings me to the third Thing the which I now will speak to 3. As the Soul receives detains entertains and willily worketh to bring Sin from the motion into act so it abhorreth to be controuled and taken off of this work My Soul loathed them says God and theâ—â— Soul also abhorred me My Soul loathed them because they were so bad and their Souls abhorred me because I am so good Sin then is the Cause of the Loss of the Soul because it hath set the Soul or rather because the Soul of love to sin hath set it self against God Wo unto their Souls for they have rewarded evil unto themselves That you may the better perceive that the Soul through sin has set it self against God I will propose and speak briefly to these two things I. The Law II. The Gospel 1. For the Law God has given it for a Rule of Life either as written in their Natures or as inserted in the Holy Scriptures I say for a Rule of Life to all the Children of Men but what have Men done or how have they carried it to this Law of their Creator let us see and that from the Mouth of God himself I. They have not hearkened unto my Law II. They have forsaken my Law III. They have forsaken me and not kept my Law IV. They have not walked in my Law nor in my Statutes V. Her Priests have violated my Law VI. And saith God I have written to him the great Thâ—ngs of my Law but they were counted as a strange Thing Now whence should all this disobedience arise â— not from the unreasonableness of the Commandment but from the Opposition that is lodged in the Soul against God and the Enmity that it entertains against goodness Hence the Apostle speaks of the Enmity and says That Men are enemies in their Minds their Souls as is manifest by wicked works This if Men went no further must needs be highly provoking to a just and holy God yea so highly offensive is it that to shew the heat of his anger he saith Indignation and wrath tribulation and anguish upon every Soul of Man that doth evil and this is evil with a witness of the Jew first and also of the Gentile that doth evil that breaketh the Law for that evil he is crying out against now But 2. To speak of the Gospel and of the Carriage of sinful Souls towards God under that dispensation The Gospel is a Revelation of a sovereign Remedy provided by God through Christ for the Health and Salâ—ation of those that have made themselves objects of wrath by the Breach of the Law of Works This is manifest by all the Scripture But how doth the Soul carry it towards God when he offereth to deal with it under and by this dispensation of grace Why just as it carried it under the Law of Works they oppose they contradict they blaspheme and forbid that this Gospel be mentioned What higher affront or contempt can be offered to God and what greater disdain can be shewn against the Gospel Yet all this the poor Soul to its own wrong offereth against the way of its own salvation as it is said in the Word of Truth He that sinneth against me wrongs his own Soul all that hate me love death But further The Soul despiseth not the Gospel in that revelation of it only but the great and chief bringer thereof with the manner also of his bringing of it The Bringer the great Bringer of the Gospel is the good Lord Jesus Christ himself he came and preached Peace to them that the Law proclaimed War against he came and preached Peace to them that were far off and to them that were nigh And it is worth your observation to take notice how he came and that was and still is as he is set forth in the Word of the Gospel to wit First as making peace himself to God for us in and by the Blood of his Cross and then as bearing as set out by the Gospel the very Characters of his sufferings before our faces in every tender of the Gospel of his grace unto us And to touch a little upon the Dress in which by the Gospel Christ presenteth himself unto us while he offereth unto sinful Souls his peace by the Tenders thereof 1. He is set forth as born for us to save out Souls 2. He is set forth before us as bearing of our Sins for us and suffering God's Wrath for us 3. He is set forth before us as fulfilling the Law for us and as bringing of everlasting righteousness to us for our covering Again As to the manner of his working out the Salvation of Sinners for them that they might have Peace and Joy and Heaven and Glory for ever 1. He is set forth as sweating of Blood while he was in his Agony wrestling with the Thoughts of Death which he was to suffer for our Sins that he might save the Soul 2. He is set forth as crying weeping and mourning under the Lashes of Justice that he put himself under and was willing to bear for our Sins 3. He is set forth as betrayed apprehended condemned spit on scourged buffeted mocked crowned with Thorns crucified pierced with Nails and a Spear To save the Soul from being betrayed by the Devil and Sin to save it from being apprehended by Justice and condemned by the Law to save it from being spit on in a way of contempt by holiness To save it from being scourged with guilt of Sins as with Scorpions To save it from being continually buffeted by its own Conscience To save it from being mocked at by God To save it from being crowned with ignominy and shame for ever To save it from dying the second Death To save it from wounds and grief for ever Dost thou understand me sinful Soul He wrestled with Justice that thou mightest have rest he wept and mourned that thou mightest laugh and rejoyce he was beâ—rayed that thou mightest go free was apprehended that thou mightest escape he was condemned that thou mightest be justified and was killed that thou mightest live he wore a Crown of Thorns that thou mightest wear a Crown of Glory and was nailed to the Cross with his Arms wide open to shew with what freeness all his Merits shall be bestowed on the coming Soul and how heartily he will receive it into his bosom Further All this he did of meer good will and offereth the Benefit thereof unto thee freely yea he cometh unto thee in the Word of the Gospel with the Blood running down from his Head upon his Face with his Tears abiding upon his Cheeks with his holes as fresh in his hands and his feet and as with the Blood still bubling out of his side to pray thee to accept of the Benefit and to be reconciled to God thereby But that saith the
sin and sin only that hath made the Devils Devils and yet for this for this vile this abominable thing some Men yea most Men will venture the Loss of their Soul yea they will mortgage pawn and set their Souls to sale for it Is not this a great Waster doth not this Man deserve to be ranked among the extravagant ones What think you of him who when he tempted the Wench to uncleanness said to her If thou wilt venture thy Body I 'le venture my Soul was not here like to be a fine bargain think you or was not this Man like to be a gainer by so doing This is he that prizes sin at a higher rate than he doth his immortal Soul yea this is he that esteems a quarter of an hours pleasure more than he fears everlasting damnation What shall I say this Man is minded to give more to be damned than God requires he should give to be saved is not this an extravagant one Be astonished O ye Heavens at this and be ye horribly afraid Yea let all the Angels stand amazed at the unaccountable prodigality of such an one Object 1. But some may say I cannot believe that God will be so severe as to cast away into Hell fire an immortal Soul for a little sin Answ. I know thou canst not believe it for if â—hou couldest thou wouldest sooner eat fire than â—â—n this hazzard and hence all they that go down â—o the Lake of Fire are called the Vnbelievers and the Lord shall cut thee that makest this Objection asunder and shall appoint thee thy portion with such except thou believe the Gospel and repent Object 2. But surely though God should be so angry at the beginning it cannot in time but grieve him to see and hear Souls roaring in Hell and that for a little sin Answer Whatsoever God doth it abideth for ever he doth nothing in a passion or in an angry â—it he procâ—edeth with Sinners by the most perfect Rules of Justice wherefore it would be injustice to deliver them whom the Law condemneth yea he â—ould falsify his word if after a time he should deliver them from Hell concerning whom he hath solemnly testified that they shall be there for ever Obj. 3. O but as he is just so he is merciful and mercy is pitiful and very compassionate to the afflicted Answ. O but mercy abused becomes most fearful in tormenting did you never read that the Lamb turned Lyon and that the World will tremble at the Wrath of the Lamb and be afflicted more at the thoughts of that than at thâ— thoughts of any thing that shall happen to them in the day when God shall call them to an account for their sins The time of mercy will be then past for now is that acceptable time behold now is the day of salvation The Gate of mercy will then be shut and must not be opened again for now is that Gate open now it is open for a Door of hope The time of shewing pity and compassion will then be at an end for that as to acting towards Sinneâ—â— will last but till the Glass of the World is run anâ— when that day is past mark what God saith shall follow I will laugh at your calamity I will mâ—câ— when your fear cometh when your fear cometh as desolation and your destruction cometh like a Whirlwind when distress and anguish cometh upon you Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing Sinner with refuseth him now I will laugh at him I will mock at him But when Lord wilt thou laugh at and mock at the impenitent The answer is I will laugh at their calamities and mock when their fear cometh when their fear cometh as desolation and their destruction like a Whirl-wind when distress and anguish cometh upon them Obj. 4. But if God Almighty be at this point and there be no moving of him to mercy at that day yet we can but lie in Hell till we art burnt out as the Log doth at the Back of the Fire Poor besotted Sinner is this thy last shift wilt thou comfort thy self with this are thy sins so dear so sweet so desirable so profitable to thee that thou wilt venture a burning in Hell Fire for them till thou art burnt out is there nothing else to be done but to make a covenant with Death and to maintain thy agreement with Hell is it not better to say now unto God do not condemn me and to say now Lord be merciful to me a Sinner would not tears and prayers and crys in this acceptable time to God for mercy yield thee more benefit in the next World than to lie and burn out in Hell will do But to come more close to thee Have not I told â—â—ee already that there is no such thing as a ceasing 〈◊〉 be that the damned shall never be burned out in Hell There shall be no more such death or cause of dissolution for ever This one thing well considered breaks not only the neck of that wild conceit on which thy foolish Objection is built but will break thy stubborn heart in pieces For then it follows that unless thou canst conquer God or with ease endure to conflict with his sin-revenging wrath thou wilt be made to mourn while under his everlasting wrath and indignation and to know that there is not such a thing as a burning out in Hell Fire Object 5. But if this must be my case I shall have more â—ellows I shall not go to Hell nor yet burn there alone Answ. What again Is there no breaking of the League that is betwixt Sin and thy Soul what resolved to be a self Murderer a Soul Murderer what resolved to murder thine own Soul but is there any comfort in being hanged with company in sinking into the bottom of the Sea with company or in going to Hell in burning in Hell and in enduring the everlasting pains of Hell with company O besotted wretch But I tell thee the more company the more sorrow the more fuel the more fire Hence the damned Man that we read of in Luk desired that his brethren might be so warned and prevailed with as to be kept out of that place of torment But to hasten I come now to the second Use. Vse 2. Is it so is the Soul such an excellent thing and the Loss thereof so unspeakably great Then here you may see who are the greatest Fools in the World to wit those who to get the World and its Preferments will neglect God till they lose their Souls The rich Man in the Gospel was one of these great Fools for that he was more concerned about what he should do with his Goods than hoâ— his Soul should be saved Some are for venturing their Souls for pleasures and some are for venturing their Souls for profits they that venture their Souls for pleasures have but little
is a Death that has a Sting to hurt to twinge and wound the Sinner with even then when it has the utmost Mastery of him And this is the Death that the saved are delivered from not that which is natural for that is the end of them as of others but the second Death the Death in Hell for that is the Portion of the Damned and it is from that that the Saints have a Promise of deliverance He that overcometh shall not be hurt of the second Death And again Blessed and Holy is he that hath part in the first Resurrection on such the second Death hath no Power It is this death then that hath the Chambers to hold each damned Soul in and Sin is the twining winding biting poysoning Sting of this Death or of these Chambers of Hell for Sinners to be stricken stung and pierced with The Sting of Death is Sin Sin in the general of it is the Sting of Hell for there would be no such thing as Torment even there were it not that Sin is there with Sinners for as I have hinted already the Fire of Hell the Indignation and Wrath of God can fasten and kindle upon nothing but for or because of Sin sin then as sin is the Sting and the Hell of Hells of the lowest and upmost Hells Sin I say in the Nature of it simply as it is concluded both by God and the Damned to be a breach of his Holy Law so it is the sting of the second Death which is the Worm of Hell But then as Sin is such a Sting in it self so it is heightned sharpned and made more keen and sharp by those Circumstances that as concomitants attend it in every act for there is not a Sin at any time committed by Man but there is some circumstance or other attends it that makes it when charged home by God's Law bigger and sharper and more venom and poysonous to the Soul than if it could be committed without them and this is the Sting of the Hornet the great Sting I sinned without a Cause to please a base Lust to gratify the Devil here is the Sting Again I preferred Sin before Holiness Death before Life Hell before Heaven the Devil before God and Damnation before a Saviour here is the Sting Again I preferred moments before everlastings temporals before eternals to be racked and always slaying before the Life that is blessed and endless here is the Sting Also this I did against light against Convictions against Conscience against perswasion of Friends Ministers and the godly Lives which I beheld in others here is the Sting Also this I did against warnings forewarnings yea though I saw others fall before my face by the mighty Hand of God for committing of the same here is the Sting Sinners would I could perswade you to hear me out A Man cannot commit a Sin but by the Commission of it he doth by some circumstance or other sharpen the Sting of Hell and that to pierce himself through and through and through with many sorrows Also the Sting of Hell to some will be that the Damnation of others stand upon their score for that by imitating of them by being deluded by them perswaded by them drawn in by them they perish in Hell for ever and hence it is That these principal Sinners must dye all these deaths in themselves that those damned ones that they have drawn into Hell are also to bear in their own Souls for ever And this God threatned to the Prince of Tyrus that capital Sinner because by his pride power practice and policy he cast down others into the Pit therefore saith God to him They shall bring thee down to the Pit and thou shalt die the Deaths of them that are slain in the midst of the Seas And again Thou shalt die the Deaths of the Vncircumcised by the Hand of Strangers for I have spoken it saith the Lord God Ah! this will be the Sting of them of those that are principal chief and as I may call them the Captain and Ring-leading Sinners Vipers will come out of other Mens â—â—e and flames and settle upon seize upon and for â—ver abide upon their Consciences and this will be the â—ting of Hell the great Sting of Hell to them I will yet add to all this How will the fairness of â—â—me for Heaven even the Thoughts of that Sting â—hem when they come to Hell It will not be so much â—heir fall into the Pit as from whence they fell inâ—o it that will be to them the buzzing noise and â—â—arpned sting of the great and terrible Hornet How â—t thou fallen from Heaven O Lucifer there is the Sting thou that art exalted up to Heaven shalt â—â—e thrust down to Hell though thou hast made thy â—eâ—t among the Stars from thence will I fetch thee down there is a Sting To be pulled for and â—hrough love to some vain lust from the everlasting â—ates of Glory and caused to be swallowed up for 〈◊〉 in the Belly of Hell and made to lodge for ever in â—he dark some Chambers of death there is the pierâ—â—ing Sting But again as there is the Sting of Hell so there â—s the Strength of that Sting for a Sting though never so sharp or venom yet if it wanteth strength â—o force it to the designed Execution it doth but â—ittle hurt But this Sting has strength to cause it to pierce into the Soul The Sting of Death is Sin and the Strength of Sin is the Law here then is the â—trength of the Sting of Hell it is the Law in the perfect Penalty of it for without the Law Sin is dead Yea again he saith Where no Law is there is â—o Transgression The Law then followeth in the executive part of it the Soul into Hell and there strengthneth Sin that Sting in Hell to pierce by itâ— unutterable charging of it on the Conscience the Soul for ever and ever nor can the Soul justly murmur or repine at God or at his Law for that then thâ— sharply apprehensive Soul will well discern the justâ—â—ness righteousness reasonableness and goodness oâ— the Law and that nothing is done by the Law unto it but that which is just and equal This therefore will put great strength and force into Sin to sting the Soul and to strike it with the Lashes of a Scorpion Add yet to these the abiding Life of God the Judge and God of this Law will never die When Princes die the Law may be altered by the which at present Transgressors are bound in Chains But oh here is also that which will make this Sting so sharp and keen the God that executes it will never die It is a fearful thing to fall into the Hands of the living God FINIS a Ezek. 3. 18 19. b Luke 10. 62. c 2 Thes. 3 â— d Luke 16. 22 23. e Psal. 49. 8. f Prov. 23. 26. Mat. 15. 19.