of it For I argue asking this Question What is able to fill the Soul of Man with good or evil The Soul which was created in so large a Capacity as to be filled with God and with none but God himself He only is able to fill the vast corners of it with either Creatures like it self may afflict and torment it much especially whilst in the Body so much as to cause it to desire Death and a being out of the Body but the Soul they are never able to destroy The Soul is a Castle so strong built as it can bear the Assaults of all its fellow-Creatures and sustain it self and not sink into Destruction Nothing can destroy the well-being of the Soul but God's Power For it is said They may kill the Body but God only can kill the Soul And else according to that Argument of Christ Fear not them that can kill the body only c. they were to be feared as God himself is if they could kill the Soul as God can do For Christ says God is therefore to be feared and only to be feared because he can destroy both Body and Soul And he redoubleth it with an Emphasis Fear him yea I say unto you Fear him Luke 12. 5. Indeed one Evangelist says Fear him which after he hath killed hath power to cast into Hell which expresseth no more but an act of Authority to sentence and cast into Hell as the Judge doth into Prison Yet the other Evangelist puts it upon this because he is able to kill the Soul and that only he is able to destroy both Body and Soul in Hell He says not barely to cast into Hell as by way of Authority but adds kills and destroys in Hell when they are cast thither For God is both Judg and Avenger And therefore if it be Destruction 't is evident He only can and must do the execution And therefore in the Text 2 Thes 1. 8 9. their being punished with everlasting Destruction is attributed to the glory of his Power These are some of the Reasons of this great Point CHAP. VII A fourth sort of additional Confirmations drawn from the Harmonies that are between it and other Divine Truths I Shall in the last place cast in some Harmonies or Congruities and Correspondencies which this holds and makes up with other Divine Truths And in such Harmonies and Concords there is much of Reason at least to confirm if not demonstrate Truths in Divinity 1. To begin where I left Hereby it comes to pass that as the Souls of Men and other Spirits were immediately made and created by God who is therefore in a peculiar respect and with an opposite distinction to the Fathers of our Bodies said to be the Father of Spirits and the God of the Spirits of all Flesh So that their last termination or end should be into and by his immediate Hands also This makes up a congruous and suitable Dispensation That look as they receive their first Being from him likewise they should return to him as Ecclesiastes speaks as to their sole and immediate Author and Creator and so receive from him as a Father of Spirits their Portion at his immediat Hands And Man 's ultimate end either way is called their Portion Psal 11. 6. Mat. 24. 51. whether it be in blessedness as their Inheritance out of his Love or Misery as the wages of their Sin And thus hereby God himself is made the end and the beginning or terminus the Alpha and Omega of Souls to whom be Glory for ever 2. Thereby also there comes to pass an answerableness and a proportion held between the two conditions of Heaven and Hell Which the Apostle seems to make the ultimate aim and determination of God's Counsels Unto which all in this World are but preparations as he calls them Thus Rom. 9. 22 23. for the shewing forth of his own immediate Glory What if God willing to shew his Wrath and to make his Power known endured with much long-suffering the Vessels of Wrath fitted to Destruction And that he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory And thirdly also It is said that after that Christ the Judg of All hath delivered up his Administration and Kingdom unto his Father then God should become all in all 1 Cor. 15. 28. not in respect of Being that is not as if the Being of all things shall return into God again as some have wickedly dreamed Or that God's blessed Being and the Creatures should become one that can never be 'T is a contradiction to say a Creature made out of nothing should come to be of it self and such God in his Being is But all in all in respect of immediate Dispensation And so look as to the Vessels of Mercy he will then be all in all so that they shall not need the light of the Sun and the Moon c. that is the comfort of any Creature though all created Excellencies in the Spirit and quintesence of them shall be there why should it not be also meant that the same God which makes up a Parallel seeing Mens Sins deserve it shall be all in all in Hell too in a contrary way to the other 4. And the rather this may be thought because when God shall have caused this visible World to pass away the Earth and the Heavens we now behold as some judicious Divines have inclined to think from Job 14. 12. and other Scriptures either by turning them into nothing or into their first Chaos And so there being none that is of this old World left but pure Heaven and Hell which are as two spiritual Places or Worlds and therein these two sorts of Creatures rational either those who are wholly Spirits as Angels good and bad or the Spirits of Men whose Bodies are raised Spiritual and so fitted for that other kind of World both of which are capable of Happiness or Wo from him That then these two sorts of intelligent Natures God and they being left thus alone the bruitish part of the World being done away should have to do with him for ever immediately either in a way of Wrath or Blessedness And so God shall be all in all in either Worlds and this to be the final ending and Catastrophe of all But these I urge not but only mention THE PUNISHMENT OF SIN in HELL SECT II. The dreadfulness thereof argued from all and each of the Particulars treated of in the former Section HEB. 10. 31. It is a fearful thing to fall into the Hands of the Living God THe second thing at first propounded to be handled was the dreadfulness of this Punishment It is a fearful thing to fall into the hand of the living God Which being an inference from the foregoing words and not a simple affirmation only do come in with an amazing kind of implication wherein the Apostle leaveth it to our own Thoughts to conceive
also And to be sure it cannot be that extraordinary way of entrance into Glory by such a sudden Change both of Soul and Body into Glory at once without dissolution should be the self-same thing here aimed at For it was not the Lot of any of those Primitive Christians of whom the Holy-Ghost here speaks this He hath wrought us for this thing that they should be in that manner changed and so enter into Glory but the contrary For they all and all Saints since for these 1600 years have put off their Tabernacles by Death as Peter did and speaks of himself 2 Pet. 1. 14. and therefore the Scripture or Holy Ghost foreseeing as the Phrase is Gal. 3. 8. this change would be their fate would not have uttered this of them God hath wrought us for this whom he knew God had not designed thereunto Neither is it that those groaning desires spoken of in the foregoing verses 2 3 4. is that self-same thing here as some would for indeed as Musculus well If the Apostle had said He that hath wrought this thing in us c. that Expression might have carried it to such a Sense But he saith He that wrought us for the self-same thing And so 't is not that desire of Glory in us is spoken of But us our selves and Souls as wrought for that Glory If it be asked what is the special proper scope of these words as touching this Glory of the Soul The answer in general It is to give the rational part of this Point or demonstrative Reasons to evidence to Believers That indeed God hath thus ordained and prepared such a Glory afore the Resurrection And it is as if the Apostle had said Look into your own Souls and consider God's dealings with you hitherto viz. First the operation of his hands For what other is the meaning or mystery says he of all that God is daily so at work with you in this Life What else is the end of all the workings of Grace in you and of God that is the Worker This is his very design He that hath wrought us that is our Souls for this very thing is God Besides the evidence the work gives there is also over and above the earnest of the Spirit given to your Souls now whilst in your Bodies in Joy full of Glories of the same kind as Earnests are of what fulness of Glory they are both capable of then and shall be filled with when severed from your Bodies Who hath also given us the earnest of the Spirit §. We Preachers have it in use as to allege Proofs of Scripture for the Points or Subjects we handle So to give Reasons or Demonstrations of them And so doth our Apostle here of this great Point he had been treating of and such Reasons or Demonstrations run often upon Harmony and Congruity of one Divine Thing or Truth kissing another Also upon Becomingnesses or Meetnesses that is what it becometh the great God to do For instance In giving an account why God in bringing many Sons to Glory did choose to effect it by Christ's Death rather than any other way It became him says he Heb. 2. 10. For whom are all things and by whom are all things c. And so in the point of the Resurrection 1 Cor. 15. 21. Since by Man came Death by Man came also the resurrection of the dead that is it was congruous harmonious it should thus be the one answering correspondently to the other The like congruity will be found couched here in God's bringing Souls to Glory afore that Resurrection Now there are two sorts of harmonious Reasons couched in the fore-part of these Words He that wrought us for this is God I. That it is Finis operis opérantis The End of the Work it self upon us and of God as an Efficient working for an End God hath wrought on us for this very thing II. It is Opus Dignum Deo Authore A Work as he is the great God and as a thing worthy and becoming of God as the Author of it He that hath wrought us for this thing is God There is a third point to be superadded and that is It is the Interest of all three Persons Which how clearly evidenced out of the Text will appear when I have dispatched these former Doctrines I. Doctrine That it is a strong Argument that God hath provided a Glory for separate Souls hereafter That He hath wrought us and wrought on us a Work of Grace in this Life Ere the Reason of this will appear I must first open three things natural to the words which will serve as materials out of which to make forth that Argument First that the thing here said to be wrought is Grace or Holiness which is a preparation unto Glory 1. Grace is the Work And so Phil. 1. 6. termed The good Work A frame of Spirit created to good works Eph. 2. 10. We are his Workmanship created unto good Works The Text here says Who hath wrought us There similarly We are his Workmanship And 2. Secondly this Work is a preparation to Glory For for one thing to be first wrought in order to another is a preparation thereunto Now saith the Text He hath wrought us for this thing and Rom. 9. 23. it is in terminis The Vessels of Mercy which he had afore prepared to Glory which was by working Holiness for it follows ver 24. Even us whom he hath called Likewise Col. 1. 12. Who hath made us meet to be partakers of the inheritance of the Saints in Light Meet by making us Saints So then Had prepared Hath made meet is all one with Who hath wrought us for this thing Here The second what is the principal Subject wrought upon or prepared and made meet for Glory 'T is certainly the Soul in Analogy to the Phrase here We use to say when we speak of our Conversion Since my Soul was wrought on And though the Body is said to be sanctified 1 Thess 5. 23. yet the immediate Subject is the Soul and that primitively originally the Body by derivation from the Soul And hence it is the Soul when a Man dies carries with it all the Grace by inherency All Flesh is Grass which withers that is the Body with all the appurtenances saith Peter 1 Pet. 1. 24. But you having purified your Souls being born again of incorruptible Seed our Bodies are made of corruptible Seed which is the opposition there by the Word of God which lives and abides for ever And this is the Word he says he means which by the Gospel is preached every day unto you ver 25. and by preaching is engrafted in your Souls purifying your Souls ver 22. In no other Subject doth that Word as preached for ever abide For the Body rots and in the Grave hath not an inherent but a relative Holiness such as the Episcopal Brethren would have to be in Churches consecrated by them because once it was the
the Wrath and Indignation of God himself working immediately in and upon Mens Souls and Consciences that is intended in these and other Scriptures This is the Subject of the first Section of this Discourse And let it be noticed now at the entrance that the same Scriptures and Reasons that shall be brought to prove this in this first Section will be found again to serve as new Arguments by way of inference to set out and infer the latter also that is the dreadfulness of it as will appear in the second Section CHAP. II. The first sort of Proofs from Scriptures First those three prefixed as the Texts LEt us first see what the Scriptures speak more directly to this great Point I. Heb. 10. 28 29 30 31. In order to the Proofs from hence observe the occasion of the Apostle's mention of this Punishment here to be his having treated of the highest Sin and kind of Sinners the Sin against the Holy Ghost By the occasion of which he gives us to understand what for the Substance is indeed the recompence of all manner of other actual Sins small and great the Punishment being in solido one and the same to all though with a vast difference of Degrees And therefore it is said unto all that are found wicked at that day whether of greater or lesser Proportions and Sizes of Wickedness Go into Fire prepared for the Devil and his Angels The Devil is the greatest of Sinners yet all go with him into the same Torment that is for Substance the same And upon the like ground what is here spoken by way of eminency concerning the Punishment of these the highest sort of Sinners of the Sons of Men is true of all others there being but one common Fire or Punishment in the Substance of it for all 2. Observe the manner of his setting forth the dreadfulness of that Punishment to us It is only by way of insinuation For seeing he could not express the soreness of it he thought fit to suggest only who is the immediate Author and Inflicter of it And so leaves it to our thoughts to infer how dreadful it is This in General To argue the Point in Hand out of this Text let us take these things along with us 1. You see he here brings in the great God as an enraged Enemy challenging the execution hereof to himself This Vengeance belongeth to me or as Rom. 12. 19. Vengeance is mine I will recompence as if he had said Let me alone with it 2. In that when he would set out the severeness of this Punishment which is his professed aim ver 29. as infinitely exceeding all those kinds of Corporal deaths in Moses Law he inferreth the soreness of this from God himself as the Avenger We know him that hath thus said Vengeance is mine that is what a great and powerful God he is The Saints only know God by Faith in Himself and his Greatness as Heb. 11. and that so as no other Men in this Life do And by what we know of him and the apprehensions we have of Him we cannot but forwarn what that Punishment must needs be when God himself shall thus solemnly profess himself to be the Avenger 'T is argued you see both from what this God is and from that knowledg the Saints have of Him They and they alone know Him in his Love and have tasted and found that his immediate Loving-kindness is better than Life and from the Law of Contraries they know that his Wrath must be more bitter than Death They are able to measure what he is in his Wrath by what he is in his Love And some of the Primitive Saints especially the Apostles who had the first fruits of the Spirit knew and had tasted how good the Lord is in his Love by immediate Impressions of it on their Souls in Communion with Himself The like tenour of speech has that in 2 Cor. 5. 11. We knowing the Terror of the Lord It is termed His Terror as noting out that which is proper to Him and his Greatness in his being able to punish and destroy Sinners Moses who in the Old Testament had seen the Glory of God the most immediately of any Man and was therein a Type of Christ was thereby made sensible of this very thing as touching this Punishment and therefore complains in the very like Language Psal 90. Who knows the Power of thine Anger Lamenting how the generality of Men did not know it because indeed they knew not God But We says the Apostle have known him c. And 3. Thereupon he further calls this Punishment a falling into God's Hands That very Phrase often notes out immediate Execution as in ordinary Speech it doth When a Father or a Master threaten a Child or a young Servant already corrected by other Hands at their appointment yet when either would threaten more severely they 'l say Take heed how you fall into my hands or come under my fingers when they mean to correct them themselves And then 4. That the Apostle thereupon infers from this the dreadfulness thereof even from this It is a fearful thing to fall into the Hands of God Reason tells us that the soreness of any Torment the fearfulness of any Death ariseth from the Power Force Violence or Efficacy of that which is the immediate Agent or Cause inflicting it As why do we argue burning or dying by Fire a more terrible Death in respect of Torment than drowning in Water But that Fire being the immediate Agent or Instrument applyed to that Execution hath a more fierce and violent working than Water hath which dispatcheth a Man more easily Now therefore the fearfulness and soreness of this Punishment and that with difference from that by Creatures compare for this ver 28 29. being here argued that it is a falling into God's Hands and we knowing this withal that he is in himself able to work by his fierce Wrath more powerfully and exquisitely upon the reasonable Soul of Man Sinful than all created Agents whatever and the Soul it self being also capable of such a working upon by him This doth strongly argue his own immediate Execution by his own Hands to have been intended 5. In ver 27. he termeth the immediate Cause inflicting this Punishment A fiery indignation devouring the Adversaries Indignation or Wrath is of some intelligent Nature provoked And whom should this refer to or whose Indignation can it be supposed but of this God who himself as the Apostle expounds and comments upon it hath said Vengeance is mine saith the Lord And this Indignation is called fiery because it works as Fire is in tormenting like to Fire or as a Flaming Sword red hot when it is made the Instrument of ones Death which wounds and kills and doth torment with a superadded anguish For the further opening of which I shall at present only say two things 1. That God compares himself in this respect unto a devouring or consuming
Correction he adds By the Breath of his Nostrils that is still measuring it as spoken after the similitude and manner of Men by the most ordinary and weakest putting forth of his Power And yet we see if he puts forth no more he blows us to Destruction when his intent is to destroy And why For of us the Scriptures use a comparison suitable thereto in saying that We are but as the Dust of the Ballance Isa 40. 15. Yea all the Nations put all together are but as the small Dust of the Ballance As that little that is left in the Ballance when what is weighed is taken forth which is easily blown away with a Man's Breath Again yet lower in Man his Nod is of less force than his Breath and yet Lo at the rebuke of his Countenance we perish Psal 80. 16. He can look on one that is proud and abase him and his Eye can cast about Rage and Destruction Job 40. 11 12 13. He had said before ver 9. Hast thou an Arm like God He riseth from the Power of his Nod the weakness of his Power unto the Power of his Arm And so may we from his Looks to his Breath from that to his little Finger from that to his Fist from that to his Arm and Hands in which his Strength is said to lie Luke 1. 51. O think how dreadful then it must needs be to fall into those Hands as here in the Text into those Hands I say that measure the Waters in the hollow of them that span the Heavens and at the same time comprehend also all the Dust of the Earth in one grasp as one of us doth a little Pebble And verse 15. Takes up the Isles as a very little thing as you would do Hazel-nut-shells out of a Pail of Water Now for thee a poor Grashopper to be taken into those hands and to be grip'd and crush'd and squeezed with the might thereof But the Scripture expressions go further yet to have this God like a Mill-stone fall upon thee with his whole weight which is Christ's comparison Mat. 21. 44. Thy Wrath lies hard upon me said Heman You see in Summer little green Flies creeping upon green leaves which if a Man doth but touch they die such a slight Creature art thou in comparison to this God Or further as Job's comparison is that this Great and Mighty God should run upon thee as a Mighty Giant with his full force the utmost of his Force as a Man doth upon his Enemy yet so Job speaks of it Chap. 16. 14. And in another place the same Job that he should take thee about the Neck and throttle thee O what do we poor Potsheards of the Earth striving with our Maker as Isaiah speaks chap. 45. 9. Or as Christ spake from Heaven will Flesh think to kick and spurn against such Iron Pricks and Pikes which run up into the Soul whilst it strikes upon them And that we may yet further have a through sensibleness of our obnoxiousness and exposedness to this Great God let us withal consider his absolute Sovereignty over us as well as his Power What an inconsiderable portion doth any one Soul and every one is singly to deal with him for his own particular bear unto this Infinity of Being and Glory to whom not one Nation but all Nations and not only all Nations that are now extant in the World but that ever have been or shall be are counted as nothing yea less than nothing What a little thing is this Island of ours to the whole Body of Nations And yet all Isles are to him but a little thing as Isaiah speaks Lord think thou what am I to Thee or any Man that thou shouldest regard him Yea and being sinful why should any Man as he is of himself think that God should have any stick or demurr within him to withhold himself from destroying him every moment For lo even the greatest of Men that have been of greatest Wisdom Parts being Sinners he hath in his distance and greatness laid them aside and regarded them not at all Job 38. last He regards not the Wise in Heart What is all or any Excellency in thee to him There is therefore no way but to turn unto him and seeing you must fall into his hands prevent him by putting your selves into his hands This great Arm of his may be held Isa 27. 5. Let them take hold of my Strength Fury is not in me There is an Arm also of another one that is Christ who can deal with God for thee and overcome him Isa 53. 1. To whom is the Arm of the Lord so he termeth Christ revealed Thus you have seen and heard something of the Greatness of this God and that but in general as he is the Author of this Punishment and thereby this Punishment aggrandized unto us and yet how little do we know of him as Job speaks §. II. The second Head of Demonstrations from the Capacity of the Soul the Subject of this Punishment And from this that it is the Destruction of the Soul II. SUbjoin hereunto the consideration of what is the eminent Subject of this Punishment the Soul of Man and that the Issue of this Punishment is no less than the Destruction of that Soul And these two which I join together will afford further Reflections to help us to conceive of the fearfulness of this Punishment And the Consideration hereof cometh in most pertinently next unto the foregoing wherein the Power of the Agent was spoken to but now in this the Capacity of the Subject or Patient and the Receptivity thereof of Impressions from this Worker That the Soul is the immediate Vessel of this Wrath that I spake to afore Mat. 10. 28. Fear not them that kill the Body but are not able to kill the Soul but rather fear him which is able to destroy both Soul and Body in Hell The former part of which words evidently import 1. That the Soul alone and immediately in it self and not only in respect of what it suffers with or from the Bodies suffering is the Subject of this Punishment tho the Body also is And 2. Christ concludes that it is the Destruction of both Body and Soul You know also the Rule That the Measure of every Agent 's working upon another must be taken from the Capacity of the Subject which the Impression is made upon as well as from the Power of the Agent that works Fire works more fiercely upon Oil and Brimstone than upon Stones or upon Dust or Sands You may discern this in the parts of your own Body Rheum falling upon the Lungs doth not torture so as falling upon a Tooth a Joint or Eye How also are the inward parts capable of more exquisite Torment as by the Stone c. bred in them than the outward are by any Cuttings or Wounds Now the Soul of Man is capable of more exquisite Impressions from God's hand in that it is an intelligent
Spirit and in the substantial Faculties of it assimulated to him made in his Image a Spirit as God is that hath an Understanding and other Faculties to receive and take in from him what he is pleased to pour forth into it by them and is accordingly more sensible thereof than the Senses of the Body are or can be supposed to be from Creatures The Prophet Nahum seems to have considered this chap. 1. v. 5 6. When setting out God's Wrath to Men in the effects of it he first considers how it works upon inanimate Creatures that are at such a distance in respect of the kind of their being from God's It kindleth a Fire says he which maketh the Hills to melt and the Eaath is burnt up at his presence yea the World and all that dwell therein which he will one day burn up with Fire Now from these the Prophet infers and raiseth up our thoughts Doth he work thus upon insensible Creatures as the Hills and the Earth and the whole World Do the Elements melt with fervent heat Are the Heavens shrivel'd up as a Scrole of Parchment afore him by the violence of that Fire which he sends forth Consider then O consider ye Sons of Men how will the Fire of his Wrath work upon your intellectual Souls And as unto this Scope and Coherence with the former I understand what follows verse 6. Who can stand afore his Indignation who can abide in the fierceness of his Anger He here turneth his Speech and applieth it to Men. For the Souls of Men being in their beings and kind nearer of kin to him Spirits as he is the great Spirit and the Father of Spirits which were made only for God and to be filled with God have accordingly a more intimate sense of his Workings on them And 't is as if he had said If then he sends forth such a Fire as melts and dissolves the Earth Mountains of Iron or Brass how much more will it be able to melt Wax And such are Mens Souls to God comparatively to other Creatures Christ speaking of his Soul when he had thus to do with God in the Day of his Anger Psal 22. 14. that Psalm was all made of him My Heart is melted like Wax it is melted in the midst of my Bowels And towards this Sence doth Sanctius seem to understand that Complaint of Job's uttered to his Friends concerning those Terrors of God which he felt within him Job 6. 4 11. verses compared Is my Strength the Strength of Stones Or is my Flesh my Nature or Constitution of Brass that I should be able to encounter with this Indignation of the Almighty Stones and Brass have no sense in them or but a dull sense if their Opinion should hold true de sensu rerum they have no Blood nor Spirits to make them sensible of these Arrows of God's Anger he had spoken of vers 4. Ay but Job meaneth to say I have a Soul made of other Metal suited to God the great Spirit whose Arrows I feel which is exquisitely sensible of all his Actings Take the Statue of a Man made of Brass or cut out of Stone and slash and cut him and he feels it not but cut the same Limbs that answer to these in a living Man made of Flesh and Blood with the same knife and what Torture is it You may see this and aggravate it to your selves by what inferior Spirits to this great Father of Spirits as Angels and Devils can work upon Man's Soul that is a Spirit like themselves being yet inferior to them When Saul had but one evil Spirit sent from the Lord how distracted and terrified was he tho in the midst of the enjoiments of a Kingdom 1 Sam. 16. 14. Also that great Apostle that had his Spirit fortified as having been newly feasted with the Joys of Heaven and that not as at a distance only but as a Spectator that stood by present there 2 Cor. 12. Yet one Angel Satan buffeting him he was so disturbed and put to it as he knew not what to do or how to bear it only God told him My Grace is sufficient for thee Well but do Mens Souls in Hell fight with Flesh and Blood yea or with Principalities and Powers chiefly No that is but whilst they are the Rulers of this World as there 't is added And yet if these Spirits have such power over our Spirits to buffet and terrify them what hath God the Father of them Again consider how the Soul is capable of more Joys and Sorrows than the Bodily Senses are and this by how much it doth exceed them in its Eminency and Capacity The Soul is able to drink up all the Pleasures the whole Creation can afford the Bodily Senses or they bring in to drink them up I say even at one Draught and yet would in the midst of it still cry Give Give Now as it is in the Body of a Man look whatever part is capable of more Pleasure it is also capable more of Pains So the Soul proportionably look how capable it is of greater Joys as it is from God it is as much of Sorrows also unto the same extention and intention of them Add II. As to this Point That as the Soul is thus vastly capable of more Sorrow and Anguish So further that these Souls to be punisht are filled with Sin and in that respect termed Vessels of Wrath fitted to Destruction Rom. 9. 22. Take a Barrel of Wood and of it self it will burn as it is Wood but if withal it be Pitcht within and full of Tar and combustible Matter it will burn more rageingly Of unfruitful Branches Apostatizing from Christ it is said John 15. 6. That they are cast into the Fire and they are burned that is they burn to purpose make a mighty Fire That Clause And they are burned is added by way of Auxesis or Emphasis else it needed not We see when Sins were but laid upon Christ by Imputation who in himself was separate from Sinners and had no Conscience of Sin how yet the Anger of God against Sin dealt with him as undertaking to be a Surety for Sin And can you drink says Christ the Cup that I am to drink of that is so as to bear it and not be overcome with it Now in Luke 23. 31. you may see how Christ infers from his Sufferings as being the Sufferings of one who had not been himself personally guilty of Sin what therefore with difference those in whom Sin is inherent must expect Weep for your selves says he for if they do those things to the green Tree what will be done in the Dry that is who are fit combustible Matter for the Fire and as the Prophet says are as Stubble fully dry Nahum 1. 10. And of the terribleness of God's Anger he had afore discoursed as was even now observed in all that Chapter Again III. In the Soul some Faculties are more capable of Anguish from his