sore distress Oh! words are wanting thoughts are wanting imagination and fancy are poor things here Hell is another kind of place and state than any alive can think and since I am upon this subject I will here treat a little of Hell as the Scriptures will give me leave and the rather because I am upon a use of Terror and because Hell is the place of Torment 1. Hell is said to be beneath as Heaven is said to be above because as above signifieth the utmost joy triumph and felicity so beneath is a term most fit to describe the place of Hell by because of the utmost Opposition that is between these two Hell being the Place of the utmost Sorrow Despair and Misery there are the Underlings ever trampled under the Feet of God they are beneath below under 2. Hell is said to be darkness and Heaven is said to be light light to shew the pleasureableness and the desirableness of Heaven and darkness to shew the dolesome and wearisomness of Hell and how weary oh how weary and wearisomly as I may say will damned Souls turn themselves from side to side from place to place in Hell while swallowed up in the thickest Darkness and griped with the burning Thoughts of the endlesness of that most unutterable Misery 3. Men are said to go up to Heaven but they are said to go down to Hell up because of exaltation and because they must abound in Beauty and Glory that go to Heaven down because of those sad dejections that great deformity and vile contempt that sin hath brought them to that go to Hell 4. Heaven is called a Hill or Mount Hell is called a Pit or Hole Heaven a Mount the Mount Zion to shew how God has and will exalt them that loved him in the World Hell a Pit or Hole to shew how all the Ungodly shall be buried in the yawning Paunch and Belly of Hell as in a hollow Cave 5. Heaven 'T is said of Heaven the â— Heighth of Heaven and of Hell the bottomless Pit The heighth of Heaven to shew that the Exaltation of them that do ascend up thither is both perfect and unsearchable And Hell the bottomless Pit to shew that the downfal of them that descend in thither will never be at an end down down down they go and nothing but down down still 6. Heaven It is called the Paradise of God but Hell the burning Lake A Paradise to shew how quiet harmless sweet and beautiful Heaven shall be to them that possess it as the Garden was at the beginning of the Creation Hell the burning Lake to allude to Sodom that since its destruction is turned into a stinking Lake and to shew that as their distress was unutterable and to the highest Amazement full of confusion and horror when that tempestuous Storm of Fire and Brimstone was rained from the Lord out of Heaven upon them so to the utmost degree shall it be with the Souls that are lost and cast into Hell 7. It is said that there are dwelling-houses or places in the Kingdom of Heaven and also that there are the Cells or the Chambers of Death in Hell There are Mansions or dwelling-places in Heaven to shew that every one of them that go thither might have his reward according to his work and that there is Hell and the lowest Hell and the Chambers of death in Hell to shew there are places and states in Hell too for Sinners to be imprisoned in according to their faults hence it is said of some These shall receive greater damnation and of others That it shall be more tolerable for Sodom and Gomorrha in the Judgment than for them c. The lowest Hell how many Hells there are above that or more tolerable tormenting places than the most exquisite Torments there God and they that are there know best but degrees without doubt there are and the term lowest shews the utmost and most exquisite destress so the Chambers of death the second death in Hell for so I think the Words should be understood Her House is the way k to Hell going down to the Chambers of death these are the Chambers that the Chambers in the Temple or that the dwelling-places in the House in Heaven is opposed to and this opposition shews that as there will be degrees of Glory in Heaven so there will of Torments in Hell aud there is all reason for it since the Punishment must be inflicted by God the infinitely just Why should a poor silly ignorant Man tho' damned be punished with the same degree of torment that he that has lived a thousand times worse shall be punished with It cannot be Justice will not admit it Guilt and the Quality of the Transgression will not admit it yea the tormentingâ—Fire of Hell it self will not admit it for if Hell-fire can kindle upon nothing but Sin and the Sinner for the sake of it and if Sin be as Oyl to that sire as the Holy Ghost seems to intimate saying Let it come into his Bowels like Water and like Oyl into his Bones then as the quantity of the Oyl is so will the fire burn and so will the flaming Flame ascend and the smoak of their Torment for ever and ever Suppose a piece of Timber a little bedaubed with Oyl and another that hath been soaking in it many a year which of these two think you would burn fiercest and whence would the flaming Flame ascend highest and make the most roaring noise Suppose two Vessels filled with Oyl one containing the quantity of a Pint the other containing the quantity of a Hoggs-head and suppose that in one place they were both set on fire yet so that they might not intermix flames nay though they did yet all would conclude that the most amazing roaring flame would be upon the biggest Vessel and-would be the effect of the greatest quantity of Oyl so it will be with the Wicked in Hell the lowest-Hell is for the biggest Sinners and theirs will be the greater Damnation and the more intolerable Torment though he that has least of this Oyl of Sin in his Bones and of the kindlings of Hell fire upon him will find he has Hell enough and will be weary enough thereof for still he must struggle with flames that are everlasting for Sin is such a thing that it can never be burned out of the Soul and Body of a damned Sinner But again having treated thus of Hell we will now speak a word or two of Sin for that is it upon which Hell-fire seizes and so on the Soul by that Sin it is the Sting of Hell the Sting of Death is Sin by Death in this place we must not understand that which is natural but that which is in Hell the second death even everlasting damnation for natural death the Saints die yea and also many Sinners without the least touch of a Sting from that but here
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.
prosundity to dive into the mysterious depths of Hell Hell is a place and state utterly unknown to any in this visible World excepting the Souls of Men nor shall any for ever be capable of understanding the Miseries thereof save Souls and fallen Angels Now I think as the Joys of Heaven stand not only in speculation or in beholding of Glory but in a sensible Enjoyment and unspeakable Pleasure which these Glories will yield to the Soul So the Torments of Hell will not stand in the present lashes and stroaks which by the Flames of eternal Fire God will scourge the Ungodly with but the Torments of Hell stand much if not in the greatest part of them in those deep thoughts and apprehensions which Souls in the next World will have of the Nature and Occasions of Sin of God and of separation from him of the Eternity of those Miseries and of the utter Impossibility of their help ease or deliverance for ever O damned Souls will have thoughts that will clash with Glory clash with Justice clash with Law clash with it self clash with Hell and with the everlastingness of Misery but the Point the Edge and the Poison of all these thoughts will still be gauling and dropping and spuing out their stings into the Sore grieved wounded and fretted place which is the Conscience though not the Conscience only For I may say of the Souls in Hell that they all over are but one wound one sore Miseries as well as mercies sharpen and make quick the Apprehensions of the Soul Behold Spira in his Book Cain in his Guilt and Saul with the Witch of Endor and you shall see Men ripened Men inlarged and greatned in their fancies imaginations and apprehensions though not about God and Heaven and Glory yet about their Loss their Misery and their Woe and their Hells 10. Nor doth their ability to bear if it be proper to say they bear those dolors which there for ever they shall endure a little demonstrate their greatness Everlasting burning devouring fire perpetual pains gnawing worms utter darkness and the ireful words face and strokes of divine and infinite Justice will not cannot make this Soul extinct as I said before I think it is not so proper to say the Soul that is damned for Sin doth bear these things as to say it doth ever sink under them and therefore their place of torment is called the bottomless Pit because they are ever sinking and shall never come there where they will find any stay Yet they live under wrath but yet only so as to be sensible of it as to smart and be in perpetual anguish by reason of the intollerableness of their burthen But doth not their thus living abiding and retaining a Being or what you will call it demonstrate the greatness and might of the Soul Alas Heaven and Earth are short of this greatness for these though under less judgment by far do fade and wax old like a Moth-eaten Garment and in their time will vanish away to nothing Also we see how quickly the Body when the Soul is under a fear of the rebukes of Justice How soon I say it wastes molders away and crimbleth into the Grave but the Soul is yet strong and abides sensible to be dealt withal for Sin by everlasting burnings 11. The Soul by God's Ordinance while this world lasts has a time appointed it to forsake and leave the Body to be turned again to the Dust as it was and this separation is made by death Therefore the Body must cease for a time to have sense or life or motion and a little thing brings it now into this state But in the next World the wicked shall partake of none of this for the Body and the Soul being at the Resurrection rejoyned this death that once did rend them asunder is for ever overcome and extinct so that these two which lived in Sin must for ever be yoked together in Hell Now there the Soul being joyned to the Body and death which before did separate them being utterly taken away the Soul retains not only its own being but also continueth the Body to be and to suffer sensibly the Pains of Hell without those decays that it uses to sustain And the Reason why this death shall then be taken away is because Justice in its bestowing its rewards for transgressions may not be interrupted but that Body and Soul as they lived and acted in sin together might be destroyed for sin in Hell together Destroyed I say but with such a Destruction which though it is everlasting will not put a Period to their sensible suffering the vengeance of eternal Fire This death therefore though that also be the Wages of Sin would now were it suffered to continue be an hindrance to the making known of the Wrath of God and also of the created Power and Might of the Soul 1. It would hinder the making known of the Wrath of God for it would take the Body out of the way and make it uncapable of sensible suffering for sin and so removing one of the Objects of Vengeance the Power of God's Wrath would be so far undiscovered 2. It would also hinder the Manifestation of the Power and Might of the Soul which is discovered much by its abiding to reâ—in its own being while the Wrath of God is grapâ—ng with it and more by its continuing to the Body 〈◊〉 sensible being with it self Death therefore must now be removed that the â—oul may be made the Object of Wrath without â—olestation or interruption That the Soul did I â—y yea that Soul and Body both might be so Death â—ould now be a Favour though once the Fruit of â—in and also the Wages thereof might it now be â—uffered to continue because it would case the Soul â—f some of its burthen For a tormented Body canâ—ot but be a burthen to a Spirit and so the wise Man â—nsmuates when he says The Spirit of a Man will â—stain his infirmity that is bear up under it but â—et so as that it feels it a Burthen We see that â—ecause of the Sympathy that is between Body and â—oul how one is burthened if the other be grieved A sick Body is a Burthen to the Soul and a wounded Spirit is a Burthen to the Body A wounded Spirit who â—an bear but death must not remove this burthen but the Soul must have the Body for a Burthen and the Body must have the Soul for a Burthen and both must have the Wrath of God for a Burthen O therefore here will be burthen upon burthen and all upon the Soul for the Soul will be the chief Seat of this burthen But thus much to shew you the Greatness of the Soul I shall now come to the second Thing which was propounded to be spoken to and that is to shew you what we are to understand by losing of the Soul or what the Loss of the Soul is What
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
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
the Earth thaâ— â—s many abominable actions were done for all flesh had corrupted God's way upon the Earth But how came this to be so why every imagination of the thoughts or of the motions that were in the Heart to sin was evil â—nly evil and that continually The imagination of the thoughts was evil that is such as tended not to deaden or stifle but such as tended to animate and forward the motions or thoughts of sin into action every imagination of the thoughts that which is here called a thought is by Paul to the Romans called a motion now the imagination should and would had it been on God's side so have conceived of this motion of and to sins as to have presented it in all its features so ugly so ill favoured and so unreasonable a thing to the Soul that the Soul should forthwith have let down the Sluce and pulled up the Draw bridge put a stop with greatest defiance to the motion now under consideration but the imagination being defiled it presently at the very first view or noise of the motion of sin so acted as to forward the bringing the said motion or thought into act So then the thought of sin or motion thereto is first of all entertained by the imagination and fancy of the Soul and thence conveyed to the rest of the Powers of the Soul to be condemned if the imagination be good but to be helped forward to the act if the imagination be evil And thus the evil imagination helpeth the motion of and to sin towards the act even by dressing of it up in that guise and habit that may best delude the Understanding Judgment and Conscience and that is done after this manner Suppose a motion of sin to commit fornication to swear to steal to act covetously or the like be propounded to the fancy and imagination the imagination if evil presently dresseth up this motion in that garâ— that best suiteth with the nature of the Sin As if it be the Lust of Uncleanness theâ— is the Motion to sin drest up in all the imaginable pleasureableness of that Sin if to Covetousness theâ— is the Sin drest up in the Profits and Honours that attend that Sin and so of Theft and the like but if the Motion be to swear hector or the like then iâ— that Motion drest up with valour and manliness and so you may count of the rest of sinful Motions and thus being trimmed up like a Bartholomew Baby it is presented to all the rest of the Powers of the Soul where with joint consent it is admired and imbraced to the firing and inflaming all the Powers oâ— the Soul And hence it is that Men are said to inflame themselves with their Idols under every gâ—een Tree Anâ— to be as fed Horses neighing after their Neighbour's Wife for the Imagination is such a forceable Power that if it putteth forth it self to dress up and present a thing to the Soul whether that thing be evil or good the rest of the Faculties cannot withstand it Therefore when David prayed for the Children of Israel he said I have seen with joy thy People which are present here to offer willingly unto thee that is for preparations to build the Temple O Lord God saith he keep this for ever in the Imagination of the Thoughts of the Heart of thy People for ever and prepare their hearts unto thee He knew that as the Imagination was prepared so would the Soul be moved whether by evil or good therefore as to this he prays that their imagination might be ingaged always with apprehensions of the beauteousness of the Temple that they might always as now offer willingly for its building But as I said when the Imagination hath thus set forth Sin to the rest of the Faculties of the Soul they are presently intangled and fall into a flame of love thereto this being done it follows that a Purpose to pursue this Motion till it be brought unto act is the next thing that is resolved on Thus Esau after he had conceived of that profit that would accrue to him by murthering of his Brother fell the next way into a Resolve to spill Jacob's Blood And Rebecca sent for Jacob and said unto him Behold thy Brother Esau as touching thee doth comfort himself purposing to kill thee Nor is this purpose to do an evil without its fruit for he comforted himself in his evil purpose Esau as touching thee doth comfort himself purposing to kill thee The Purpose therefore being concluded in the next place the Invention is diligently set to work to find out what means methods and ways will be thought best to bring this purpose into practice and this motion to sin into action Esau invented the Death of his Brother when his Father was to be carried to his Grave David purposed to make Vriah Father his Bastard-Child by making of him drunk Amnon purposed to ravish Tamar and the means that he invented to do it were by feigning himself sick Absalom purposed to kill Amnon and invented to do it at a Feast Judas purposed to sell Christ and invented to betray him in the absence of the People The Jews purposed to kill Paul and invented to intreat the Judge of a Blandation to send for him that they might murther him as he went Thus you see how sin is in the Motion of it handed through the Soul First it comes into the Fancy or Imagination by which it is so presented to the Soul as to inflame it with desire to bring it into act so from this desire the Soul proceedeth to a purpose of enjoying and from a purpose of enjoying to inventing how or by what means it had best to attempt the accomplishing of it But further When the Soul has thus far by its wickedness pursued the Motion of Sin to bring it into action then to the last thing to wit to endeavour to take the opportunity which by the Inventionâ— is judged most convenient so to endeavours it goes till it has finished Sin and finished in finishing of that it s own fearful damnation Then Lust when it hath conceived bringeth forth sin and sin when it is finished bringeth forth death And who knows but God and the Soul how many letts hindrances convictions fears frights misgivings and thoughts of the Judgment of God all this while are passing and repassing turning and returning over the Face of the Soul How many times the Soul is made to start look back and tremble while it is pursuing the pleasure profit applause or preferment that Sin when finished promiseth to yield unto the Soul for God is such a lover of the Soul that he seldom lets it go on in Sin but he cries to it by his word and providences Oh! do not this abominable thing that I hate especially at first until it shall have hardened it self and so provoked him to give it up in Sin-revenging Judgment to its own
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
the immortality of his Soul will not be careful after an effectual manner to make provision for his Soul for the Life and World to come The Soul is a Man 's all whether he knows it or no as I have already shewed you now a Man will be concerned about what he thinks is his all We read of the poor Servant that sets his Heart upon â—is Wages but it is because it is his all his Treasure and that wherein his worldly worth lieth Why thy Soul is thy all 't is strange if thou dost not think so and more strange if thou dost think so and yet hast light seldom and trivial thoughts about it These two seem to be inconsistent therefore let thy Conscience speaks either thou hast very great and weighty thoughts about the excellent Greatness of thy Soul or else thou dost not count that thy Soul is so great a thing as it is else thou dost not count it thy all 2. What Judgment hast thou made of the present state of thy Soul I speak now to the unconverted thy Soul is under sin under the curse and an object of wrath this is that sentence that by the word it passed upon it Wo to their Souls saith God for they have rewarded evil to themselves this is the Sentence of God Well but what judgment hast thou passed upon it while thou livest in thy debaucheries is it not that which thy fellows have passed on theirs before thee saying I shall have peace tho' I walk in the imagination of my heart to add drunkenness to thirst if so know thy judgment is gross thy Soul is miserable and turn or in little time thine Eyes will behold all this 3. What care hast thou had of securing of thy Soul and that it might be delivered from the danger that by sin it is brought into If a Man has a Horse a Cow or a Swine that is sick or in danger by reason of this or that casualty he will take care for his Beast that it may not perish he will pull it out of the Ditch on the Sabbath Day but oh that 's the Day on which many Men do put their Soul into the Ditch of Sin that is the day that they set apart to pursue wickedness in But I say what care hast thou taken to get thy Soul out of this Ditch a Ditch out of which thou canst never get it without the aid of an omnipotent Arm. In things pertaining to this life when a Man feels his own strength fail he will implore the help and aid of another and no Man can by any means deliver by his own arm his Soul from the power of Hell which thou also wilt confess if thou beest not a very Brute but what hast thou done with God for help hast thou cryed hast thou cryed out yea dost thou sâ—ill cry out and that day and night before him Deliver my Soul save my Soul preserve my Soul heal my Soul and I pour out my Soul unto thee yea canst thou say my Soul my Soul waiteth upon God my Soul thirsteth for him my Soul followeth hard after him I say dost thou this or dost thou hunt thine own Soul to destroy it The Soul with some is the Game their Lusts are the Dogs and they themselves are the Huâ—â—smen and never do they more holloo and luer and laugh and sing than when they have delivered up their Soul their Darling to these Dogs a thing that David trembled to think of when he cryed Dogs have compassed me about save my darling my Soul from the Power of the Dog thus I say he cryed and yet these Dogs were but wicked Men But oh how much is a Sin a Lust worse than a Man to do us hurt yea worse than is a Dog a Lyon to hurt a Lamb 4. What are the signs and tokens that thou bearest about thee concerning how it will go with thy Soul at last there are signs and tokens of a good and signs and tokens of a had End that the Souls of Sinners will have there are Signs of the Salvation of the Soul evident tokens of Salvation and there are signs of the Damnation of the Soul evident signs of Damnation Now which of these hast thou I cannot stand here to shew thee which are which but thy Soul and its salvation lyeth before thee and thou hast the Book of Signs about these matters by thee thou hast also Men of God to go to and their Assemblies to frequent look to thy self Heaven and Hell are hard by and one of them will swallow thee up Heaven into unspeakable and endless glory or Hell into unspeakable and endless torment Yet 5. What are the pleasures and delights of thy Soul now are they things Divine or things Natural are they things Heavenly or things Earthly are they things holy or things unholy for look what things thou delightest in now to those things the great God doth count thee a Servant and for and of those thou shalt receive thy Wages at the day of Judgment His Servants you are to whom you obey whether of sin unto death or of obedience unto righteousness Wicked Men talk of Heaven and say they hope and desire to go to Heaven even while they continue wicked Men but I say what would they do there If all that desire to go to Heaven should come thither verily they would make a Hell of Heaven for I say what would they do there why just as they do here scatter their filthiness quite over the Face of Heaven and make it as vile as the Pit that the Devils dwell in Take holiness away out of Heaven and what is Heaven I had rather be in Hell were there none but holy ones there than â—e in Heaven it self with the Children of iniquity If Heaven should be filled with wicked Men God would quickly drive them out or forsake the place for their sakes 't is true they have been Sinners and none but Sinners that go to Heaven but they are washed such were some of you but ye are washed but you are justified but you are sanctified in the Name of the Lord Jesus Christ and by the Spirit of our God When the Maidens were gathered together for the great King Ahasuerus before they were brought to him into his Royal presence they were to be had to the House of the Women there to be purified with things for purification and that for twelve months together to wit Six Months with Oyl of Myrrh and Six Months with sweet Odours and other things and so came every Maiden to the King God also hath appointed that those that come into his Royal Presence should first go to the House of the Women the Church and there receive of the Eunuchs things for purification things to make us meet to be partakers of the inheritance of the Saints in light none can go from a state of nature to glory but by a