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
its resurrection to damnation to everlasting shame and contempt will receive all its senses again so it will have matter to exercise them upon not only to the letting into the Soul those aggravations which they by hearing feeling and seeing are capable to let in thither but I say they will have matter and things to exercise themselves upon for the helping forward of the Torment of the Body under temporal Judgments of old the Body as well as the Soul had no ease day nor night and that not only by reason of what was felt but by reason of what was heard and seen In the Morning thou shalt say would God it were even and at even thou shalt say would God it were Morning 1. For the fear of thine heart wherewith thou shalt fear 2. And for the sight of thine eyes which thou shalt see Nay he tells them a little before That they should be mad for the sight of their eyes which they should see See! Why what shall they see Why themselves in Hell with others like them and this will be a Torment to their Body there is bodily torment as I said ministred to the Body by the Senses of the Body What think you If a Man saw himself in Prison in Irons upon the Ladder with the Rope about his Neck would not this be distress to the Body as well as to the Mind To the Body doubtless witness the heavy Looks the shaking Legs trembling Knees pale Face and beating and aking Heart how much more then when Men shall see themselves in the most dreadful Place it is a fearful Place doubtless to all to behold themselves in that shall come thither Again They shall see others there and shall bâ— them see themselves There is an art by which 〈◊〉 Man may make his Neighbour look so ghastly thaâ— he shall fright himself by looking on him especiallâ— when he thinks of himself that he is of the samâ— shew also 'T is said concerning Men at the downfâ—â— of Babylon That they shall be amazed one at anoâ—ther for their faces shall be as flames Anâ— what if one should say that even as it is witâ— an House set on fire within where the Flame ascend out at the Chimnies out at the Windows and thâ— smoak out at every chink and crevis that it can find so it will be with the Damned in Hell That Soâ— will breath Hell-fire and smoak and coals will seeâ— to hang upon its burning lips yea the Face Eye and Ears will seem all to be Chimnies and Vents foâ— the Flame and Smoak of the Burning which God bâ— his breath hath kindled therein and upon them which will be beheld one in another to the greaâ— torment and distress of each other What shall I say here will be seen Devils anâ— here will be heard howlings and mournings herâ— will the Soul see it self at an infinite distance froâ— God yea the Body will see it too In a Word who knows the Power of God's Wrath the Weighâ— of Sin the Torments of Hell and the Length 〈◊〉 Eternity If none then none can tell when theâ— have said what they can the intollerableness of thâ— Torments that will swallow up the Soul the lost Souâ— when it is cast away by God and from him intâ— outer darkness for Sin But thus much for the Causâ— of the Loss of the Soul I now come to the second Doctrine that I gathereâ— from the Words namely That how unconcerned aâ— â—areless soever some now be about the Loss or Salvation â—f their Souls the Day is coming but it will then be 〈◊〉 late when Men will be willing had they never so much to give it all in exchange for their Souls There are four things in the Words that do prove this Doctrine 1. There is an intimation of Life and Sense in the Man that has lost and that after he has lost his Soul 〈◊〉 Hell Or what shall a Man give in exchange for his Soul These words are by no means applicable to the 〈◊〉 that has no life or sense for he that is dead according to our common acceptation of death that is â—eprived of life and sense would not give two pence 〈◊〉 change his state Therefore the words do intimate that the Man is yet alive and sensible Now were a Man alive and sensible though he was in none other place than the Grave there to be confined while others are at liberty what would he give in exchange â—or his place and to be rid of that for a better but â—ow much more to be delivered from Hell the present place and state of his Soul 2. There is in the Text an intimation of a sense of Torment Or what shall a Man give in exchange for 〈◊〉 Soul I am tormented in this flame Torment then 〈◊〉 Soul is sensible of and that there is a place of ease 〈◊〉 peace And from the sense and feeling of torment he would give yea what would he not give â—n exchange for his Soul 3. There is in the Text an intimation of the intolerableness of the Torment because that it supposeth that the Man whose Soul is swallowed up therewith would give all were his all never so great â—n exchange for his Soul 4. There is yet in the Text an intimation that the Soul is sensible of the lastingness of the punishment or else the question rather argues a Man unwary than considerate in his offering as is supposeâ— by Christ so largely his all in exchange for 〈◊〉 Soul But we will in this manner proceed no further hâ— take it for granted that the Doctrine is good wherefore I shall next enquire after what is contaiâ—â—ed in this truth And first That God has undertakeâ— and will accomplish the breaking of the Spirits of 〈◊〉 the World either by his grace and mercy to Salvatiâ—â— or by his justice and severity to damnation The damned Soul under consideration is certainâ— supposed as by the Doctrine so by the Text 〈◊〉 be utterly careless and without regard of Salvatioâ— so long as the acceptable time did last and as the whiâ— Flag that signifies terms of peace did hang out aâ— therefore it is said to be lost But behold now it careful but now it is solicitous but now What shâ— a Man give in exchange for his Soul He of whoâ— you read in the Gospel that could tend to do nothinâ— in the days of the Gospel but to find out how to beâ— cloathed in Purple and fine Linnen and to fare sumpâ—tuously every day was by God brought so doâ—â— and laid so low at last that he could crouch and cringe and beg for one small drop of Water â— cool his Tongue a thing that but a little before 〈◊〉 would have thought scorn to have done when 〈◊〉 also thought scorn to stoop to the Grace and Mercâ— of the Gospel But God was resolved to break 〈◊〉 Spirit and the Pride of his Heart and to humblâ— his lofty Looks if not by
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