Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 2 · Verse 9 (3 of 3)

Commentary on 2 Peter · Commentary on 2 Peter volume 1 · Chapter 2 · Verse 9 (3 of 3)

p. 712There is a proceeding with the mortified conſcience, as with the dead … caſe. Firſt the dead man that is to be buried, is the impenitent ſinner; reſembling a corps in many reſpects. 1. In lacke of ſenſe; ſo lethargis'd in ſin, that he feeles not the prickings and woundings of a ſore heart. Lay a mountaine upon a dead man,Revel. 3.18.Rev 3:18 he feeles not the weight. CHRIST counſells him to buy reſtoratives; he perceives no need to buy: the cauſe of buying is the feeling of want, not the want of feeling. There is no love to God, no charity to men, in them: they have the true love of ſenſe, but not the true ſence of love. 2. In lacke of appetite; they neither hunger nor thirſt after righteouſneſſe; as being full of ſinfull crudities. Life brings appetite, appetite deſires meat, and meat affords nouriſhment: if the ſoule hungers not, it lives not. Appetite is ſharper in famine than in plentie: a double puniſhment; more ſtomach, and leſſe meat: but theſe deſire not the body and bloud of Chriſt. There is no corporall affection like thirſt; as we ſee in Hagar, in Sampſon, in Chriſt himſelfe ſuffering; not Eſurio, but Sitio; extreme heat working upon the radicall moiſture. But dry theſe ſoules are to the death, yet feele no thirſt after the waters of life. 3. In lacke of motion: Indeed; a dead body hath a naturall propenſion downewards: ſo theſe unjuſt men have a paſſive motion, feruntur in infernum: but they cannot actively move one finger to goodneſſe. A corps is a heavy diſanimated lumpe, preſſing downewards; as ſinne caſt Dathan from this world, Lucifer out of heaven. 4. In lacke of heat, infected with the poyſon of that Serpent, which is cold in the fourth degree, mortall. When a man is dead, chafe him, rubbe him, bow him, put Aqua-vitae into him; then take him by the hand, and bid him walke; yet he cannot ſtirre the leaſt joynt; except the ſoule be reſtored, all perſwaſions be in vaine. 5. In lack of ſweetneſſe; the ſoule, his ſalt being gone, what can keepe it from putrefaction? Thus is adultery a noiſome uncleanneſſe; Slander an unſavory breath, like the ſteame that comes from a new open grave;Pſal. 5.9.Ps 5:9 their throat being an open ſepulcher. Heapes of ill-gotten wealth is a very dunghill; all wickedneſſe like ſtinking carrion to GOD.

Now the coffin or grave for ſuch a ſinner, is three-fold; according to his death. The ſepulcher of the body is the earth, the ſepulcher of the ſoule is the body; the ſepulcher of both dying in ſin, is hell: as there is naturall, ſpirituall and eternall death. The Bearers that carry him, are foure. 1. Hope of life; neither age nor ſickneſſe can put him out of that hope. 2. Promiſe of repentance to himſelfe, when he can ſin no longer. 3. Preſumption of mercy; as if God muſt needs p. 713ſave him, becauſe he made him. 4. Love of the world,Luk. 7. Aug.Luke 7 which makes him forget the world to come. Theſe carry him out of life, as the widdowes ſon was borne out of the gates of the Citie. A wanton eye carries a man out, by the gates of his ſight: a ſwearing tongue, by the gate of his mouth: itching after ſcurrilous ſpeeches, by the gate of his eares.

Thus dead is every obſtinate ſinner: dead in ſin, ſaith Paul; yea, ſaith the Lord. It is not the opinion of ſome Phyſician, that may be deceived in his principalls, but it is a Dicit Dominus. It is ſaid of Adam fallen, as of a condemned malefactor; Mortuus in lege. Not only in reſpect of the diſſimilitude betwixt Gods life, and theirs: which is ſuch anooEph. 4.18.Eph 4:18 alienation, as is indeed a diametrall oppoſition. But in the order and courſe of Gods Iuſtice, ſentencing death to every one that ſins: and this death muſt be anſwered either in the ſinner, or in the Saviour. So they are as dead to God, as a Traitor to the Prince, or as a Felon is to the Iudge.

This is one eſpeciall bond, wherby they are reſerved and bound over to the day of Iudgement; a death in ſin. Not, but that CHRIST is able to raiſe the dead,ppPſal. 116.16.Ps 116:16 and to loſe theſe bonds. He raiſed three ſorts of dead in the three yeares of his Miniſterie. One in the houſe; Iairus his daughter: another in the gate; the widdowes ſon: a third in the grave, which was Lazarus. qqSerm. 44. de verb. Dom.Saint Auguſtine thus reſembles them a ſinner is dead in the houſe, when he ſins ſecretly, imagining miſchiefe in his mind. He is carried out of the gate, when he ſins openly, not confining it withindoores: butrrPſal. 7.14. Rom. 2.5.Ps 7:14Rom 2:5 brings it forth, in word or deed, and makes it ſcandalous to the Church. He ſtinkes in the grave, when he ſins habitually, without any remorſe. The firſt may be raiſed by Doctrine, the next by diſcipline: as appeares by Chriſts owne practice and direction, Ioh. 2.15. Matth. 18.17. But what ſhall we doe with the incorrigible and cuſtomary ſinner, who is dead in the grave? Only pray with Mary: ſſIoh. 11.32.John 11:32Lord, if thou hadſt beene here, my brother had not died: but I know, all things are poſſible unto thee. Now there was weeping for the damoſell dead in the houſe: more weeping for the man carried out of the gate; the mother wept, the Church laments: but moſt weeping at Lazarus his grave: Martha wept, and Mary wept, and the Iewes wept, and Ieſus wept, and groned in the Spirit. We ought to weepe penitently for the beginnings of ſin, more for the proceeding and encreaſe, moſt of all for the completion and accompliſhment of death; when the ſinner betakes himſelfe to the ſcorners chaire, deriding God and all goodneſſe. Let us ſay in the Church, as Demoſthenes did in Athens; we have more cauſe to weepe for the lives of the bad, than for the d…aths of the good. It is over the ſpiritually dead, that the confuſed Quire of hell ſing Epinicions, and ſongs of triumph. They are glad to ſee us ſin in the houſe, admitting an ill motion to our purpoſe: rejoyce at our carrying forth breaking out into notorious offences: are moſt merry, when we continue in filthineſſe, till we ſtinke in the ſepulcher. O let us hearken to Chriſt Surge; ſit up and ſpeake; to comfort our mother on earth, to pleaſe our father in heaven.

The next bond is their evill conſcience; an infallible binder, hell it ſelfe is not ſurer. Such a man is foreign,ttTit. 3.11.Titus 3:11 damned of his owne ſelfe. Vnleſſe he could run away from himſelfe, he cannot ſcape this Iudgement. There be three acts of conſcience. 1. Before the deed is done, examining whether it bee lawfull or unlawfull. 2. In the deed doing, allowing or reſiſting. 3. After the deed done, approving or condemning. There be diverſe reaſons why every man hath a conſcience.

1 That man might have an internall Schoole-maſter to direct him: now the fitteſt for this office is conſcience.Chryſ. If the Iraſcible or concupiſcible part had beene our governors, either they would have beene often abſent, or elſe led us amiſſe. What a beaſt is man under the regiment of luſt or ſenſe? and how ſeldome does anger play the game with reaſon? But conſcience like a pulley, keepes reaſon in the right wheele; and either caſhiers mutinous affections, or executes martiall Law p. 714upon them. If only outward Rulers were to governe us; they have no eyes to ſee the mind: there might be miſ-rule enough within doores, and they never the wiſer. Therefore they would either be contemned for meaneneſſe, or condemned for partialitie. But in the conſcience there is both awe enough, and Iuſtice enough; and every man is willing to be ruled by his owne mind: if not, this School-maſter hath a rod to compell him.

2 That he might have a thing within him to put him in remembrance. In the Law a man will doe nothing without his counſell learned; but for the paſſages of his life, he ſeldome ſtands upon adviſe. This Monitor will be ever plucking him by the ſleeve, telling him, this action is naught, God is angry at it, unſhiftable plagues attend it.Chryſ. David portavit in pectore, tanquam Imaginem pictam, adulterii & homicidii. The word doth but ſometimes diſcover our corruption: it is the Glaſſe Saint Iames ſpeakes of, wherein we looke, and ſee our Image, but turne our backes, and forget it. But conſcience is alwayes at hand; it is the continuall reflection of the ſoule upon it ſelfe. Even in the darke it will repreſent to a man his owne forme, make his wounds ſmart, and ſend him a maine to the Phyſician.

3 That he may have a Iudge within him: wherein conſcience hath yet a higher office. For, 1. a Schoole-maſter may be deſpiſed. Cuſtomary ſinners, like boyes growen tall and ſtubborne, contemne the rod. A remembrancer may be diſpraiſed; and ſaid as Huſhai of Achitophel; his counſell is good, but not at this time: but a Iudge we all tremble at. 2. Externall Iudges may be corrupted, but the conſcience will take no bribes. O that as every Iudge hath a conſcience, ſo this conſcience might evermore give the Iudgement. 3. The guilty perſon may flie from another Iudge; but there is no evaſion of conſcience. Neſcis temeraria, neſcis quem fugias, ideoque fugis. It is impoſſible for a man to runne away from himſelfe. 4. Great men cannot be brought to Iudgement-ſeates: the poore are like materia prima, under generation, ſo under reformation: but the rich are like ſtarres above the Moone, too high for the reach of ordinary power When a company of Lacedemonian Gallants had defiled the bench and ſeat of Iudgement; the Magiſtrates at firſt ſtormed, and vowed puniſhment. But when they knew who did it, they enacted a Law of exception; Liceat illis, It is lawfull for thoſe Gentlemen to doe what they will. But be they never ſo great, this Iudge will make them ſtoope. 5. Preachers dare not reprove all men particularly: ſuch an attempt would bring them into contempt. Conſcience feares no man; dares checke a Magiſtrate, controll a Prince. It may ſometime ſlumber; no woman is alwaies ſcolding: but when ſhe wakens ſhe will ſpeake.

4 That man might have his comfort, or his torment, within him. Comfort to the righteous; in all afflictions they have this ſtay, that they be not overwhelmed with ſorrow. Though they be condemned, this approves; affords libertie in priſon;Revel. 2.17. Chryſ.Rev 2:17 in the want of outward food, this ſuſtaines: it is the Hidden ma… na. Torment to ſinners; that they may taſt of Gods Iudgements even in this life. In the midſt of all their proſperous fortunes, they have inward tortures. A malefactor in priſon, though he fare well, yet is tormented with the thought of enſuing judgement. It is the hand-writing on the wall, that prints bloudy characters in Belſhazzars heart. This is the breakings out of the flames of Tophet, a little module of hell: as a looking glaſſe broken into many ſmall pieces, every one can ſhew the contracted forme. This is another indiſſoluble chaine that binds them over.

The laſt bond of this reſervation is the immutable juſtice of God. In reſpect of his decree before the world, and ſuffering them to heape up ſinne in the world, that they may be puniſhed in the world to come. But this is to be adored with reverence and with ſilence. Novit Dominus, he knowes how to doe it.

For our ſelves let us take externall proſperity for no good marke of our election: the fatteſt beaſts are kept for the ſlaughter. Flatter we not our ſelves with p. 715the ſenſe of impunity: the leſſe ſorrow we feele, the more we have cauſe to feare; for the more may be behind. Let us breake off our ſins by repentance, that God may breake the bonds of our durance. Pray with David; uuPſa. 142.7.Ps 142:7Bring my ſoule out of priſon, that I may praiſe thy name: xxPſa. 35.17.Ps 35:17Reſcue my ſoule from deſtructions, my darling from the Lions. That our ſins being remitted, and our conſciences quieted; we may live in grace, and goe to the grave in peace: and when all bookes be opened, ou…s may have no ſin found in it, but inſtead thereof, the righteouſneſſe of IESUS CHRIST.

VntoUnto the day of judgement.] This is the Aſſiſes. Lewd perſons riot in the Gaole of their durance; yet when the Seſſion comes, they begin to be a little calme; put off their diſguiſes of diſſoluteneſſe, and put on ſome modeſty and ſemblance of humiliation. Then they change their apparell, their garbes, their, lookes; all to appeare civill. If the meditation of this dreadfull day when all hearts ſhall be ſearched, all ſecret corruptions embowelled, a finall ſentence pronounced, by a Iudge that cannot be deceived, upon ſinners that would not be converted: if this cannot make us tremble; our hearts diſdaine compariſon for hardneſſe with the nether milſtone.

Iudgement is diverſely underſtood. For rule and governement, Mat. 12.18. Order them aright. For equity, Luk. 11.42. Ier. 22.3. For opinion, Dogma. 1. Cor. 4.3. That is a mans Iudgement, which he thinkes. For plagues and calamities, Exod. 7.4. For righteouſneſſe and holineſſe. All the wayes of God are Iudgement and Truth, Prov. 28.5. For authority, Ioh. 5.27. For Gods ſecret councell, Rom. 11.33. For our afflictions, 1 Pet. 4.17. 1 Cor. 11.32. Here it is taken for a determination, or giving a ſentence by a Iudge on the Bench, and in the ſeate of juſtice. For this there is a Court, and a Throne. The Court ſhall be kept in theaaMat. 24.30.Matt 24:30 Cloudes; if any aske, why rather on earth, than in heaven? I anſwer, the malefactor to be judged hath ſinned on the earth; and it is the manner of ſecular Iudges there to keepe the Aſsiſes, where men committed the treſpaſſes. All the Elements have bin abuſed by ſinners, therefore are they judged in the midſt of the Elements: that the very place guilty of their fault, might be ſatisfied with their ruine. Againe, to be admitted into heaven, though there to be judged, is an honour whereof ſinfull nature is not capable: therefore they muſt remaine in the lower parts of the world. No reprobate man or devill ſhall ever ſee God: Chriſt indeed they ſhall ſee in the glory of a Iudge, not in the glory of God. There is alſo abbMat. 25.31.Matt 25:31 Throne: earthly Kings, when they will ſhow themſelves to their Subjects in awfull Majeſty; aſcend their Thrones: this is the higheſt ſtate of a Kingdome. This Throne ſhall be moſt terrible to the wicked;ccDan. 7.9.Dan 7:9 A fiery flame, and the wheeles b…ning fire. But to the faithfull there is addRev. 4.3Rev 4:3 Raine-bow about it, to qualifie the terribleneſſe of it.

To the day of judgement.] This point I have diverſe times handled: therfore to avoid a co-incidence of diſcourſe, I faſten onelyonly upon two meditations, formerly not obſerved. The ſufficiency of the Iudge, and the neceſſity of the judgement.

1 Firſt the ſufficiency of the Iudge: his infinite perfection cannot be better diſcerned of us, than by compariſon. There be two maine conditions that conc…re to the making up of a Iudge: outward warrant, and inward inablement.

For the former; Iudgement is not every mans worke, there muſt be commiſſion and deſignement for it. There have bin indeed ſome extraordinary actions of Iuſtice, without ſpecification of warrant. Such was the act of Phineas, Num. 25.Num 25for which ſome plead extraordinary inſtinct from God: and doubtleſſe, he would not have accepted that ſacrifice, if himſelfe had not prompted it. So he had the ſubſtance of authority, from private revelation, though not the forme of authority from publike deputation. But I rather thinke that his judgement was alſo ſolemnely warranted. For both, God ſayes to Moſes, Hang up the heads: and Moſes to p. 716the under-rulers, every one ſlay his men, that were joyned to Baal-peor. So that for this execution every Iſraelite is made a Magiſtrate; and then why not Phineas? But it is objected, that he was a Prieſt, and his place for peace and mercy. I anſwer even this act of juſtice was a worke of mercy: Samuel thought it not out of his office, to hew Agag in peeces. They might make a carcaſe which might not touch it. Levi got the Prieſt-hood by ſuch a ſacrifice, ſhedding the bloud of Idolaters. Thus ordinary juſtice might well beare out Phineas in that act. But it is not for every man to challenge this office: private perſons may only pray for the redreſſe of ſin: if the man be not warranted, it is a lawfull queſtion, Who made thee a judge? Now if a deputed Iudge be of great authority, who hath yet a Supreme Magiſtrate over him, to examine and reforme him; how mighty is this Iudge? Qua… tus ille judex, qui facit judices; that makes, yea, and unmakes Iudges? That judgeth them; and if they doe ill, condemnes them? By him Kings raigne, and Iudges rule: by him ſhall Kings and Iudges be called to account. The Iewes once queſtioned Chriſt;eeMat. 21.23.Matt 21:23 By what authority doeſt thou theſe things? And the fooles of the world would faine doubt it. But this day ſhall ſhew, that theffIoh. 5.22.John 5:22 Father hath committed all judgement unto the Son.

For the other, which is Enablement; whatſoever ſufficiency is in other Iudges, comes from the Lord; how infinite then is himſelfe? To make a ſufficient Iudge,Auguſt. theſe vertues are required.

1 Knowledge, Deut. 1.13. A man can beſt judge of that which he knoweth. Ignorantia judicis, calamitas innocentis. It is bad at the Barre, worſe on the bench. An Advocates ignorance can wrong but one mans cauſe, a Iudges may prejudice the whole Countrey. In this, Paul thought himſelfe happy; that he ſtood before a IudgeggActs 26.3.Acts 26:3 expert in the Lawes, hhEccl. 5.22.Eccl 5:22Wiſedome is better than weapons of warre. Without this a Magiſtrate is but a blind Poliphemus, a great Monſter without an eye. A ſtander by can ſay, this you cannot doe by law: or in deriſion, you are beſide your book. It is a ſhame for a Iuſticer, that before he can tell what to doe, he muſt goe conſult his Clark. Otherwiſe he muſt weave a reſolution out of his owne braines, as Spiders ſpin their cobwebs out of themſelves. If he hit on the right, it is beholding to his luck: and ſo he relieves the plaintifes hope, not with conſtant equity, but with an uncertain lottery: and fils up the time, with that which empties the occaſion; ſome Adage, or a ſtolne jeſt of ſtale wit, or a patch of Poetry. But our Iudge hath cleare eyes to diſcerne the cauſe: and knowes the law, for it was of his owne making. There is nothing that can Latere cognitionem, vel effugere poteſtatem. The Ieſuite cannot equivocate with him, though he have tricks beyond the devill.

2 Courage, Magnanimity, or Spirit: typified in Iudah, that judiciary Tribe; whoſe Embleme or Eſcoucheon, was a Lion Couchant; that lyes by the prey without feare of reſcue, and turnes not his head at the fight of any creature. The principall pillars of a houſe had need be heart of Oake. Of ſoft wood, or bending lead, Carpenters will not make them Rules: and are flexible diſpoſitions fit for Rulers? Men doe not chuſe a ſtarting horſe to lead the Teame. He had need be of Davids valour, that can ſnatch the prey out of the Lions mouth, reſcue the oppreſſed from him that is too mighty for him. Now all the courage of man is but the gift of God.ii1 Chr. 29.12.1 Chr 29:12 In thy hand it is to give ſtrength to all. If a beame be ſo radiant, how glorious is the Sun himſelfe? The Iudge of all the world is inflexible: it is falſely ſaid of Cato, that the Sun might ſooner alter his courſe, than he pervent his courſe of Iuſtice. The ſtouteſt and ſtrongeſt may yield, either for feare, as Pilate when he heard but a buzze that he was not Caeſars friend. Or for favour, as Eli; that buried the living ſeveritie of a Iudge, and burning zeale of a Prieſt, in the frozen and dead indulgence of a father. But whom ſhould this Iudge feare, or who can deſerve his favour? No audacious ſwaggerer dares croſſe him, no great mans letters can prevaile with him: nor the frownes of kings, nor the flatteries of Courtiers, can move him.

p. 7173 Integrity; there muſt be no corruption in him. The braine had need be of a ſtrong conſtitution, that can diſperſe and diſpell the fumes ſurging from a vitious ſtomach, liver, or ſplene. He whom neither clamour, nor rumour, nor terrour; neither furious paſſion, nor melting compaſſion, can divert from Iuſtice; is fit to be a Iudge. In this Court of Chriſt, there will be no commuting, give me thy ſilver for thy ſin. No diſpenſing; Beare with me, and I will beare with thee. No conniving, as Eli; kk1 Sam. 2.25.1 Sam 2:25the Iudge ſhall judge it; whereas himſelfe was Iudge, and did not judge it: ſo ſentencing himſelfe, while he did not ſentence his ſons. No ſlubbering over a cauſe, without ranſaking the bowels of it. But a vindicating of truth out of all the dens and thickets of juggling conveyance. The Scholer ſearcheth it by diſputation, in theſi: the Iudge by examination, in hypotheſi. Neighbourhood is my friend, allyance is my friend, bountie is my friend; but Iuſtice is my friend above all. ThusllIob 29.16.Job 29:16 Iob ſearched out the cauſe which he knew not. Man doth ſearch before he finds, God doth finde before he ſearches. Man goes by diſcourſe, by certaine rules and principles and generall deductions, and from thence concludes: GOD ſees at firſt. Man and truth are two ſeverall things; truth and God is all one.

Mortall Iudges may be blinded with bribes; and the champions of Iuſtice become Mammons ſlaves. This acceptatio muneris, pravaricatio veritatis. A gift in the boſome wreſteth Iudgement: the injection of a dram ſwayes the golden balance of Iuſtice, and ſo the cauſe is poiſed by the weight of the bribe. If the left hand be full of bribes, the right muſt be full of miſchiefe. But our Iudge is not thus to be wrought upon:mmGen. 18.25.Gen 18:25 Shall not the Iudge of all the world doe right? Did not the Iudge in his mortall fleſh, ſcourge ſuch money merchants with zealous ſeverity? Did not his Apoſtle with fiery indignation ban Simon and his money? It comes to paſſe that whole kingdomes and Churches periſh, becauſe ſuch men and their moneys periſh not. O if this Iudge would take gold, how few rich men would goe to hell? But gold hath loſt milions of ſoules; it never did, never ſhal, ſave one. A dram of grace ſhall be more worth then, than all the treaſures of the earth. Sublunary materialls have their places;nnIob 28.2. Ver. 13.Job 28:2 Iron is taken out of the earth, and braſſe moulten out of the ſtone: the ſun is found in his orbe, fire in his element, &c. But where is grace to be found, and what is the place of Iuſtice? It is not found in the land of the living. Nature ſayes, It is not in me: wealth and honour diſclaime it; It is not found in us. Then how ſhall we doe in the day of Iudgement? It is found in the treaſurie of Ieſus.

This point willingly and uſefully extends it ſelfe to Magiſtrates, of what place ſoever; collaterally to all perſons: teaching them to doe equitie, and to preſerve integrity.

1 Doe Iuſtice; to this the Iudge ſtands bound in reaſon, as the proper act of his function: if he be not at leaſure to doe this, it is time to unjudge him; as the woman ſaid to Philip, Noli regnare. oo2 Chron. 19.6.2 Chr 19:6Iudgement is not mans, but the Lords. Iudges are a kinde of living inſtruments; and the nature of Inſtruments conſiſts in the uſe and operation: as a knife is only to cut. Ad nihilum valet, quod non valet ad finem ſuum: if the axe be not good to hew, we ſay it is good for nothing. What then ſay you to thoſe Magiſtrates, that have eyes and ſee not, eares and heare not? They are Idols: only one defect of thoſe Idols they are not troubled with: we cannot ſay, They have hands, and handle not: for they handle too much: ſo much of the money, that they care not to handle the cauſe. Eyes they have, and ſee not: feet they have, and walke not: mouthes they have, and ſpeake not: hands they have, but they doe handle. Theſe are Inſtruments without operation: for Iudicem Iudicare, is as agreeable and naturall, as for the eye to ſee, the eare to heare. If the other be not Idols, ſure they are Idolaters: golden calves if they be not, yet they are worſhippers of golden calves. Yet in doing Iuſtice, I would not have Iudgement triumph over merciemercy; whereas merciemercy rejoyceth againſt Iudgement. To baniſh p. 718all favour, is to baniſh ſome equity. There may be favours within the cauſe, not favours without the cauſe: legall favours, though not perſonall. Where no wrong is done to Iuſtice, there may be faire uſe and place for Mercy.

2 Keepe integrity; what place ſoever you make good: it is the ſpirituall conſtitution and beſt health of your ſoules. The breach of this, the Apoſtle cals a Ship-wrack; and a Divine, Solutionem continui. The weight of all goodneſſe will leave us, when we leave that: it ſhall powre contempt upon Princes, and make a great Antiochus called a vile perſon. As we love our lives, as we love our ſoules; through all the tranſitory, temporary, momentany paſſages of this world; let us preſerve the life of our lives, and ſoule of our ſoules, our integrity.

2 The neceſſity of this judgement. That this ſhould be, it ſtands both with the Iuſtice and Mercy of God.pp2 Theſ. 1.6.2 Thess 1:6 It is a righteous thing with God, to recompence tribulation to them that trouble you, to you that are troubled, reſt with us, reſt with himſelfe. For this world, they are afflicted moſt, that ſerve God beſt: and men of worſt conſcience flow with abundance. So that the world thinkes none miſerable, but the conſcionable: the more holy, the leſſe happy. Who have more ſeconds and friends at a pinch, than the deboiſht ſonnes of Belial, the roring Monſters of the world, that with Creſt and breaſt oppoſe all hindrance in the way of their luſts and humours? What plotting, what ſiding there is to maintaine a Ruffian, to countenance ſome diſordered Retainer, to uphold a rotten Ale-houſe, to procure a Homicides pardon; who ſees not? Whereas a good mans trouble is by all cunning aggravations greatned; as if the world meant all hurt againſt him, that meanes none.qq1 Cor. 15.19.1 Cor 15:19 O if in this life onelyonly wee had hope in Chriſt, we were of all men the moſt miſerable. There had need be a judgement; and for this cauſe among the reſt, the Saints cry inſtantly, inceſſantly; Come Lord Ieſus, come quickly.

Be pleaſed to conſider this point alſo comparatively. Without judgement how could any Nation ſtand? All things would run to diſorder and confuſion, but for this. There can be no ſociety among men without indifferency: there is no indifferency, where offence is done without ſatisfaction: ſatisfaction may be ſought many wayes, can no way be enforced, but by judgement. This they reſolve into ſeverall acts of judiciary proceeding, even from the Summons to the Sentence, from Gods owne example in the firſt ſinners conviction. If viſible powers were not more feared, than the inviſible God, the world would be overrun with outrage. Even when Gods owne Iſrael had offended, Moſes makes them bleed for it, He that was ſo good, that he would rather periſh himſelfe, than Iſrael ſhould periſh; yet pronounceth ſentence of death on the Idolaters, rejoyces and bleſſeth the executioners. It is charity as well as juſtice, to puniſh offenders: and it is hard to ſay whether God loves more; a pittifull juſtice, or a pu…iſhing mercy. But might not thoſe ſinners have repented and lived? Or if they muſt be puniſhed, can nothing ſerve but death? Or if they muſt dye, ſhall it be by the hands of their brethren? Or if brethren muſt cut their throats, ſhall it be done in the heat of their ſins? Yes, ſo God commanded; and even that judgement was mercy: judgement on the bad, mercy to the whole: the corrupt bloud is let out, that the body may be preſerved. Moſes had a ſoft heart, but zealous and wiſe: pittifull he was, not fond.

A ſinfull Common-wealth cannot live, unleſſe it bleed in the common veine. There is not a better ſacrifice to God, than the bloud of malefactors: this ſacrifice ſo pleaſed him in the hands of the Levites, that they alone muſt ſacrifice to him ſtill. Next to our prayers, we doe no better ſervice to God, than in puniſhing obſtinate ſinners; if they deſerve it even unto bloud. How doth this free the Land from thoſe Iudgements, which God otherwiſe would inflict! His revenge purſues tranſgreſſors; but if the revenge of mans juſtice overtake it, God gives over the chaſe: to execute this judgement, ſaves him a labour. If the Land be defiled with bloud, in duels, drunken quarrels; there is no way to purge it, but p. 719by their bloud that polluted it. Often hath the Lord done juſtice on the whole body, becauſe the head hath not done juſtice on a member: and the ſeaſonable infliction of a leſſe puniſhment hath avoided a greater. The Tribe of Levi by ſhedding the bloud of the Idolatrous Iſraelites, was cleared from the bloud of the innocent Shechemites. The beſt friends to the State are the impartiall Miniſters of judgement: nor doe the prayers of them that ſit ſtill and doe nothing, ſo much pacifie Gods wrath againſt us, as their juſt retribution. We gaze and wonder at the iniquity of the Land, yea ſhed teares for it: but it is the publike ſword of our authority in correcting it, that muſt reconcile the Lord. Governours are faulty of thoſe ſins they ſee and puniſh not. It is no leſſe than a good ſight in a State, even a Malefactor at the Gall-houſe. We could not eate our meat, nor ſleep in our beds, nor ſay our prayers in peace; but for judgement. Such is the neceſſity of it, that no State can ſtand without it.

This is a benefit in our Land which we muſt acknowledge by experience, God grant we may acknowledge with thankefulneſſe. We have Courts and judgment ſeats for all cauſes; ſpirituall and temporall, civill and criminall, pecuniary and capitall.rr1 Sam. 7.16.1 Sam 7:16 We have Iudges viſiting all the great Cities twice in the yeare at leaſt: ſo that the people cannot complaine that they travell far for juſtice, nor except againſt triall, who ſtand or fall by the depoſition and verdict of their neareſt neighbours.ſſLuk. 18.3.Luke 18:3 The Widdow tooke a right courſe in ſolliciting the Iudge. When they have matters, ſaith Moſes, they ttExod. 18.3.Exod 18:3come to me. And when Chriſt chargeth us touuMat. 5.25.Matt 5:25 Agree with our adverſary, &c. he ſpeaks not againſt juſt proceeding in Law: but rather ratifies and rectifies the courſe of civill Iuſtice. Being ſmitten he ſtroke not againe; yet he expoſtulated De facto, Iohn. 18.23.xxAct. 23.3.Acts 23:3 Paul reproving the High Prieſts in juſtice, was yet prepared to ſuffer: and he appealed unto Caeſar. If then it be ſo neceſſary for man, that he cannot conſerve his profit, credit, quiet, life it ſelfe, without judgement: how much more ſtands it with the honour of God? There be innumerable ſins, which neither the eye of man ſees, nor the arme of man can reach: theſe muſt not ſcape, God muſt be glorified in all: now he cannot be glorified, unleſſe all tranſgreſſion be puniſhed, and all obedience crowned. I conclude.

O that men would therefore prepare themſelves for this laſt and great audite.Application. aaRev. 6.8.Rev 6:8I beheld a p…le horſe, and his name that ſate on him was Death; and hell followed him. Many tremble at death, but how would they be affrighted if they could ſee his follower, hell? The Foxes doth not more waite upon the Lions, nor Crowes upon Armies, nor Gaolers on Serjeants, than the divell attends on death for a booty. Death is but as the hooke, that jerkes the reprobates like fiſhes out of the pond of this world: there is afterward a fire and a Frying-pan, or ſcalding caldron to come.bb1 Cor. 15.32.1 Cor 15:32 Let us eate and drinke, to morrow we ſhall dye? Never beaſt made ſuch a ſenſeleſſe argument: Riot, becauſe we ſhall dye? How ſtrange is ſuch a concluſion to ſuch a promiſe? It is all one with them to be a Farmers hog, or an Aldermans Horſe, or a Ladyes puppy; or themſelves: that thinke death the full period, the laſt and finall ceſſation of the creature. So when Antiſthenes cries out in his pangs, Who ſhall eaſe me? Diogenes tenders him a knife, to cut his owne throate. Our frantick combatants, falſely tearmed brave ſpirits; as prodigall of their lives as Cocks and Dogs, powring them out on every drunken quarrell; little thinke of this dreadfull day to come. It is not the loſſe of the men we ſo much pitty; good for nothing but to ſtop breaches, and make up forlorne hopes, in the mouth of Cannons; but it is the loſſe of their ſoules. If they did thinke of this judgement, they would have little liſt to ſuch deſperate combates. For who would not rather welcome a Rapier or Piſtoll, than a lingring and racking ſickneſſe; but for this conſequence; that after death comes judgement.

Death is but the beginning of ſorrowes; when we have done with him, judgement begins with us. Yet too many baniſh this meditation as too melancholy: p. 720and like children or cowards, rather ſhut their eyes, and chuſe to feele the blow, than to ſee and avoid it. How ſilly is it to feare death, whoſe pangs be ſometimes leſſe than the tooth-ach; more than the day of Iudgement, which whom it finds out of CHRIST, ſhall caſt into everlaſting fire? So fooles feare the thundercracke, and not the thunder-bolt: the report of the ordinance, not the bullet: the Serjeans arreſt more than the Gaolers Impriſonment. Let us not ſeeke to avoid death, this we cannot, but prepare our ſelves for the tryall, this we may. Some a little wiſer, and a very little better, upon a cold thought of death, … a ſhort breath'd parley of Iudgement. And then after a ſigh or two, put all upon a LORD have merciemercy on us; wee truſt it ſhall goe as well with us as with others; even as GOD will have it. Theſe have ſome ſcattered and prepoſterous flaſhes of the laſt Iudgement in their conſciences; yet take no cou… to get faith and pardon in IESUS CHRIST. Moſt men thinke all well, an… they ſhall anſwer the matter eaſily enough; not weighing the horror of their ſins. But how fearefully doe they finde themſelves deluded, when their ſoules …w…, as Ionas did in the tempeſt; in the gulfe of fire and brimſtone? Let us ballaſt our ſ…p before we put to ſea, leſt wee periſh in the maine: and judge our ſelves, that we be not judged in the day of Ieſus Chriſt.

To be puniſhed.] This is the execution. It were a vaine Seſſion, if malefactors were not put to execution. Irrite and forceleſſe are thoſe cenſures, which impunitie followes. The mulcts and fines which are not required, doe make wickedneſſe more bold and inſenſible. But after Gods Iudgement followes an unavoidable execution: the unjuſt are not only judged, but puniſhed. Among men, good lawes droope into contempt, by making difference of offenders: magiſtrates are afraid to meddle with the outrages of the mighty. Whence it comes, that ſmall thefts are condemned to carts, while the great ſacriledges are honoured in coaches. If the great beaſt make a gappe in the mound, the whole heard will not be afraid to follow. It was the Lords charge to Moſes, ccNumb. 25.Num 25hang up the heads. God could as well have ſtroke the rulers, as the people: yet while himſelfe puniſheth the vulgar, he bids Moſes puniſh the Princes; which one would think ſhould have beene more properly reſerved to his owne immediate hand. Yet theſe he leaves to humane authoritie, that he might procure awe to his owne ordinances. It is the impartiall execution of noble offenders, that winnes credit to government: and the want of it cuts the ſinewes of any ſtate. If their ſins have made them baſe, let there be no favour in their penaltie. But in this Iudgement, God reſpects no perſons: he knowes no valour, no honour, no riches, no royaltie, in the matter of ſin: butddRom. 2.9.Rom 2:9 Tribulation and anguiſh on every ſoule of man that doth evill. He knowes nothing in man, nothing for man, but only the righteouſneſſe of one, God and man, his ſon Ieſus. There is a ſin among men, for which there may be ſome mediation;ee1 Sam. 2.25.1 Sam 2:25 but if a man ſinne againſt God, who ſhall intreat for him? None but Chriſt. To be puniſhed, From hence I will only derive theſe two collections.

1 That mans ſoule is immortall, and his body ſhall be raiſed againe: otherwiſe how could there be a puniſhment after the day of Iudgement? Carnall reaſon can hardly imagine, how a ſoule ſhould have ſubſiſtence after it's ſeparation from the body: it ſeemes incredible, becauſe it is inviſible. But Eagles can ſee more than Owles: nor was meere nature ignorant of this; through all clouds of error ſhe could ſee this cleare truth; that ſoules die not with their bodies. This is an inbred inſtinct ſucked from the breſt of nature, an indeleble principle ſtamped in the ſoule by God himſelfe, not to be raſed out. The waggoner hath a being though his coach be broken: the ſhip is wrack'd on the ſea, yet the mariner may ſwim to harbour: the addar lives after ſhee hath ſlipt off her coat: the muſician keepes his skill, though his lute be broken: the ſnaile may creepe out, and leave his ſhell behind. Beſide faiths cleare ſight, and ſupernaturall revelation;ffRev. 6.9.Rev 6:9 I ſaw ſoules under the Altar: Iohn did ſee ſpirits.

p. 721Reaſon it ſelfe can finde no abſurditie in it. 1. I know my ſoule to be in my 1body, I cannot ſee it: my body is but a houſe of clay: cannot another ſubſtance be as capable of this ſoule, as clay? may not the aire, or heaven, or any other place, containe it as well as earth. 2. The ſoule is not guided by the body, but the body 2by the ſoule: that may be cholericke, when the body is flegmaticke: that cheerfull, when the other is melancholy. Diverſe Martyrs have expreſſed ſolid joy, when their corporall torments have beene extreme: as if they had beene ſpirits without bodies. The body would often eate, when the ſoule hath a minde to faſt: the body would ſleepe, the ſoule rowſeth it up to pray: often have you ſeene a cheerly mind in a diſtemperd body. Now if their diſpoſitions be ſo manifeſtly croſſe; that the one can be wel, when the other is ill: one grieved and troubled, when the other is in perfect health: it is plaine, that this ſoule may as well be, and be ſenſible, out of the body, as in the body.

It were fooliſh for men to be ſo carefull about their ſurviving names, if their 3ſoules were extinguiſhable with their bodies. What is that honour to me, whereof I am not ſenſible? If death were the deſtruction of the whole nature and ſubſtance, a good remembrance were to little purpoſe: and men had better leave their poſterity more wealth, though leſſe credit behinde them.

Death it ſelfe were but a toy, if no Iudgement followed it, or if there was 4no ſoule to be judged. It were then only as the breaking of a pitcher, which was full of nothing but fluid aire. He were a coward that would feare death, if he thought it to be the end of all feare. Expiration were not terrible, if it left nothing that remaines ſenſible.

If the ſoule does exhale as ſenſuall bruites, why does it underſtand more than 5bruites? The ſoule of the beaſt is as ſalt to keepe it ſweet: man's hath a nobler and more Divine dowry: it can diſcourſe, reaſon, forecaſt, invent, remember: it can read, exerciſe arts, deduce concluſions; which be characters of an immortall nature. For men will not write on waters, nor ingrave curiouſly in ſnow, yee, or ſuch liquefying ſtuffe. Therefore it is a particle of Divine breath, inſpired into formed loame by God himſelfe. It doth not ariſe out of the body, but is infuſed into it: therfore may as well exiſt without the body after, as it did without the body before.ggEccl. 12.7.Eccl 12:7 Duſt returnes to dust, the ſpirit to him that gave it: both to their originalls, duſt to duſt, heaven to heaven. Firſt, the ſoule goes to this Tribunall, then the body to earth: firſt the ſoule is judged and puniſhed or rewarded, as the principall in good or evill: afterwards the body, as a meere acceſſary. The ſoule of the righteous is firſt, crowned, as that which more purely and primarily ſerved God: the body did but rather hinder: therefore muſt come after. Dies mortis corpori, dies nativitatis animae.

The body is but ſometimes awake, the ſoule is never a ſleepe. The body is 6infirme and dull; now that which never ſleepes in the body, ſhall certainely never ſleepe out of the body. And how is that lyable to death, that is not capable of ſleepe? In the deadeſt and deepeſt ſlumbers, that is alway diſcourſing, working, thinking: deaths younger brother cannot overcome it, ſleepes elder brother ſhal not annihilate it. No Somniferous Opium, or dormitory potion can charme this into ſlumber: yea, it doth not ſeldome exerciſe the faculties with more freedome in the epilogue of ſickneſſe, in the confines yea even article of death: and ſhewes more vigour in the corporall weakeneſſe, than it did in the fulneſſe of health: as a priſoner lookes and ſpeakes more cheerfully, when the windowes be open, than when all are ſhut up in darkeneſſe. Yea, it rejoyceth at death, as at the keepers turning of the key, to open the doore, and ſet it at libertie. It leaves the body, as the inhabitant leaves a rotten and ruinous houſe; as a carpenter leaves his axe when the edge is blunted: or as a muſician layes by his lute, when the ſtrings are broken: or as a gueſt makes haſt out of his Inne in Domum aternitatis ſua, to his long home. She never ſleepes in ſleepe, therefore not in death: for death is a long ſleepe p. 722as ſleepe is a ſhort death. Elias prayes that thehh1 King. 17.211 Kgs 17:21 Childs ſoule may come to him againe; therefore it was not extinct, though out of the body.iiActs 7.59.Acts 7:59 Lord Ieſus receive my ſpirit, was Saint Stephens farewell: his ſpirit was not ſtoned to death.kkMat. 10.28.Matt 10:28 Feare not him that can kill the body onelyonly, &c. To kill the body is one thing, to kill the ſoule another. By Saint Pauls choice, 2 Cor. 5.8. a man may be at once abſent from the body, and preſent with the Lord. ll2 Sam. 11.11.2 Sam 11:11As thou liveſt, and as thy ſoule liveth, ſaith Vriah to David, Luke 16.Luke 16he ſpeakes of two different lives. The rich man was in hell: no man thinkes his body there; it was his ſoule. GOD is called Deus viventium, the GOD of the living: now the bodies of the Saints are dead, therefore their ſoules be ſafe.

To conclude then, the ſoule is not a vapour, but a ſpirit: not an accident, but a ſubſtance; the bodies elder ſiſter, an excellent Queene over it: in it but not mixt; but ſeparable from it: a gueſt that fals not with the houſe: but departs from it for a better habitation: and when it is re-edified at the Reſurrection, will reviſite and reunite it againe to it ſelfe. Thus it lies not a dying with the fleſh: but as when the body ſleepes, the ſoule ſleepes not: ſo when the body dies, the ſoule dies not. If it have kept houſe well, it ſhall be exalted to everlaſting peace: if bin unjuſt in life, after death it muſt be puniſhed.

But is the ſoule only accountable, is that alone liable to puniſhment? No, the body that hath accompanied it in the ſin, muſt not be ſeparated in the penalty. Diverſe have beleeved the ſoules immortality, that have doubted the reſurrection of the body: and this error ſeemes to have found place in ſome of the Corinthians.mm1 Cor. 15.121 Cor 15:12 How ſay ſome of you, that there is no reſurrection? Some of you, all doe not ſay ſo: S. Paul doth not wrap up the innocent and orthodox with the reſt in the ſame accuſation. Many acknowledged this, ſome doubted: therfore he ſpends a long Chapter in this argument: which I forbeare to amplifie, as not daring to ſuſpect any of us taken with ſuch an heſitation. The ſoule never dies, and a man is not a man without his body; therefore there muſt be a reſurrection of bodies. Let a greene twig be bowed together by the hand of man: when the hand is gone it will come to it ſelfe againe. Some are ſo nimble that they can lay their heele on their head; yet is not this the right place: but after ſuch a forcible violence, the whole body comes againe to the firſt proportion. Death may take one peece of man from another; but when he ſhall be driven to let goe his hold, theſe two parts ſhall joyne. The ſoule is a ſpirit, and cannot be called a man without the body: no man is ſaid to be a husband that hath no wife: nor is the ſap a tree: nor faire written paper called a booke, till it be bound up in a cover. The ſoule in heaven is not a perfect man without the body. Vſes.

1 It diſcovers their pittiable folly, that upon every galling diſcontent, lift up heir owne hands againſt their owne lives. They thinke death the remedy of all vils, ſeeke it as a preſent eaſe, the onelyonly cure of their violent paſſions and perplexed conſciences. But alas, then begins their preſent miſery: for that ſends them to this judgement, and for this lamentable end, to be puniſhed. They leape out of the ſmoke, into the flame: from a momentany diſturbance, that may be cured by faith and repentance; into a woe that enwraps them in eternall vengeance. What a foole was that crafty Polititian; that could order his houſe, diſpoſe his goods, and then hang himſelfe! He little thought of this judgement. Thus Saul forſaken of all hopes, ſcorning deaths blow by the hand of a Philiſtim, begs it of his Armour-bearer: and what he could not obtaine of him, himſelfe ſupplies. As if he had borne armes againſt himſelfe, he fals on his owne ſword. The Armour-bearer followes his Maſter, and does that to himſelfe which he durſt not to his King: both yeelding that to their owne ſwords as familiar executioners, which they grudged to their purſuers. Saul had bin told the evening before by a familiar,nn1 S .19. To morrow thou ſhalt be with me. Now he makes haſt to prove the divell no lier: rather than faile, he makes his owne mittimus; accepting the greater miſchiefe, p. 723to avoid the leſſe. He might have ſuffered the Philiſtian violence without blame: to have died by an enemy had bin his fate, not his fault. But when he will needs act the Philiſtims part upon himſelfe; he lives and dyes a murtherer. Other priſoners by breaking the Gaole may eſcape the Aſſiſſes: but here to breake it and not to ſtay for a ſummons, is to haſten the judgement, as it were to purchaſe a Seſſions, for his owne damnation. VponUpon the ſoule we paſſe not this ſentence, upon the fact we may. There may be repentance, but the deed is hainous: and without repentance the puniſhment will be grievous.

2 Let it teach us all to provide in our life, a harbour for this ſtorme that comes after death. How unſhiftable otherwiſe ſhall we be in that houre, how unable to anſwer at the day of Iudgement? What is it for a poore man to take care of his winding ſheete? Or the rich for a curious tombe? their names may ſtinke like their carcaſes for al this. Or for the ſuperſtitious to be buried in a Fryars cowle, or with a great ſumme to purchaſe a grave under the Altar? Whereas a good man buried in the Church, is Templum, in Templo. Or for the deſperate to wiſh for mountaines, inſtead of monuments? When they ſhall be turned out of their bodies, as Hagar was out of doores; and rejected from Gods preſence, like vagabond Cain; ſaying with the unjuſt ſteward, what ſhall become of us? It is a provided receptacle, that ſhall comfort them that have it: foxes, and hares, and even vermine fore-acquaint themſelves with muſes, thickets, and borowes: and when they are hunted, repaire thither for ſafetie; and ſhall man be to ſeeke for his refuge?ooProv. 30.26.Prov 30:26 The comes make their houſes in the rockes: we have only one Rocke to borough in; our only Citie of refuge, and Sanctuary of peace Ieſus Chriſt.

2 The other collection is, that there is a Puniſhment ordained for the wicked: a puniſhment for the matter; but for the qualitie and manner, this is ſealed of God and concealed from man. Horrible it is, and unconceivable; therefore hath no ſpecification in Scripture, ſaving only in ſome ſhadowes and narrow repreſentations; according to humane capacitie; the figure, rather than the nature of hell. Diverſe popiſh writers have made certaine mappes and models of hell, ſearched all the nookes of that dungeon, ſurveyed the darke roomes, quartered them into regions and cantons: here placing luſt, there ryot, there covetouſneſſe. Bellarmine ſayes that one glimpſe of that burning climate were enough to make a man (not only Chriſtian, but) even turne Monke, and confine himſelfe to the ſtricteſt rule of their mortification. But to wiſh ſuch a ſight, and come off like a diſcoverer; to make report unto men, is ſuperfluous, ſuperſtitious: a thing that God hath not thoughtppLuk. 16.31.Luke 16:31 fit for him to grant, nor neceſſary for man to know. If we aske what is in heaven, CHRIST anſwers;qqIoh. 14.4.John 14:4 You know the way, follow it. So if you aske what is in hell, you know the way; avoid it. Quid mors eſt, rogitas: ſi ſcirem, mortuus eſſem. No man ever ſaw hell, that came backe to make relation. Let us h…are Moſes, the word, the Preacher: if the Lord meane us any good, they ſhall doe us ſome good. Let us not deſire it painted in tables, but conſidered in our meditations; and that frequently: ſhort and tranſient thoughts of it, may leave men to the long and permanent paines of it, ſo thinke of it that we ſtudy to eſcape it. Take theſe glimmering ſhadowes of it.

By the want and privation of all comforts: how terrible is it for a man to be famiſhed? it is able to make him gnaw his owne fleſh. In hell the want ſhall be greater, and the deſire more violent deſcribed byrrRev. 16.10.Rev 16:10 gnaſhing their teeth for anger, and gnawing their tongues for hunger. A ſon takes it grievouſly to be baniſhed the ſight of his father:ſſ2 Sam. 14.32.2 Sam 14:32 Abſalom was weary of his life by this delay. What a torment is it then to be ſhut out for ever from the preſence of God, without all hope of readmiſſion? David, was but the father of his fleſh, God is the father of all ſpirits: Abſalom might have life by him, but did not live in him: yea, he could live not only without him, but againſt him. But in God we live, and without him can be no life. It was griefe enough for Adoniah, though he were pardoned, to be decourted, p. 722confined to his countrey houſe. With what horror ſhall the reprobates heare, Depart from me yee curſed? Everlaſtingly to be expiled from him in whom is all life, muſt needs be an everlaſting death. If in the Lords preſence be the fullneſſe of joy, the fulneſſe of ſorrow muſt be in his abſence.

By the neceſſitie, in reſpect of the decree of Gods immutable Iuſtice; which caſts them into priſon without baile or main-priſe: no ranſome, no redemption. Bondage is terrible, eſpecially to them that have ranged in libertie. Though Abſalom be repealed, yet to have his owne houſe his priſon, vexeth him. It could not content Shimei, though he had roome enough, to be confined to the river Kidr… for gadding. Take a man from his well furniſhed houſe, ſeated in a good aire, his grounds watred with commodious ſprings, with his choice of Gardens, fields or walkes; from walking or riding at his pleaſure: and lay him up in ſome loathſome priſon, to ſpend but the ſhort miſerie of his remaining dayes: how diſconſolate is this reſtraint? Such, and ten thouſand times more, is it to be fetcht from this broad world, Sun-ſhine, light, and delight: and to be bound in the chaines of eternall darkeneſſe.

By the ſociety: the company addes much to the content or torment of a place. A loving wife, gracious children, kinde neighbours, cheerefull companions, are the ſweet refreſhments of this life. Now for a man to be excluded from theſe, and to be haunted with furies, male-contents, melancholy, or wrangling copeſmates; how grievous is the change? No man delights to dwell among Herſes and Funerals, or to live in charnell houſes; unleſſe Sextons that can make themſelves merry with dead corpſes. We hate to dwell in Hoſpitals, Bridewels, or Bedlams: yea, the very ſociety of ruffians and teare-Chriſts is odious to us, if the love of God be in us. How intolerable then is the habitation among dogs, uncleane birds, reprobate ſpirits worſe than any ſcriech-Owles, Tygers, or Toades.

By the extremity: fleſh and bloud hath beene exerciſed with many ſharpe miſeries, and tho… …orer than fleſh and bloud (without the comfort of Grace) could ever indure. The Collick, the Gowte are torments: the ſtrappado, or the rack: the ſlow burnings of materiall fire, all terrible. Yet are all theſe but the raſt of this puniſhment; like an itch to thoſe exquiſite paines. The rich oppreſſor will then thinke his former Gowte a pleaſure: and the murderer wiſh to hang eternally on his gibbet. But hath a man bin vexed with a diſquiet conſcience, the arrowes of guiltineſſe ſticking in his ſides, groning under the preſſure of unbearable ſins? This comes neereſt to the ſay of hell, a taſte of thoſe vials, to which the gall of Aſpes is honey, and the ſtings of Scorpions a meere tickling. That which made the humane nature of the Son of God ſweat clods of bloud, and heavy his ſoule to the death; crying as if he were forſaken; thinke of that puniſhment.

By the eternity; which makes all the reſt abſolute. Did the glaſſe hold more ſands than ever the Sea waſht on the ſhore, and but one little duſt could paſſe in a Milion of yeares; this were miſerable enough: yet would there be an end of that long ruine. But this puniſhment is a continuall feaver, a death which hath no death: it hath a beginning,Mat. 8.29.Matt 8:29 it hath no end. Adde eternity to extremity, and then conſider hell to be hell indeed. If the Ague of a Yeare, or the Collick of a MonethMonth, or the rack of a day, or the burning of an houre, be ſo bitter: how would it breake the hearts of the wicked, to think of all theſe beyond all meaſure, beyond all time? Yet is all this truth, ſaving that it comes farre ſhort of the truth? This is much, it is not neere all.

O that men would meditate on this before they ſin: but ſuch thoughts are held too melancholy; and we counted bloudy Phyſitians to ſpeake of hell in our Sermons. They upbraid us, that we torment them before their time. Men are loth to be tormented before their time, and yet feare not to be tormented time without end. Alas, all our ſcope in diſcourſing of this fire, is but to ſnatch your ſoules out of the fire: we bring you to the brinke of the gulfe, that ſeeing it with horror p. 725you may never fall into it. All this the very divels, I doe not ſay, beleeve, but feele and ſhudder to thinke of. Shall a temporall King have his judgement ſeat, his priſon, his executioners; and not God, who is ſo infinitely juſt? Shall man puniſh with death corporall, and is not death eternall juſt with the Lord? Let men ruminate of theſe things by themſelves: and if the deſcription of theſe flames cannot make them deteſt ſinne, how likely are they to become fire-brands of theſe flames? Without ſome infallible antidote againſt this poiſon, mee thinkes the ſoules of unbeleevers ſhould goe out of their bodies, as devils doe out of the poſſeſſed; raging, rending, foaming. It is a wonder that any ſhould dye in their right ſenſes and wits, that have not learned to dye in the faith of Chriſt. Death it ſelfe is painefull, therefore no marvell if men wiſh it ſhort: of an eaſefull life man deſires a protraction, but ſpeed of his inevitable diſſolution: not more willing to live when he is well, than to be out of his paine when he muſt dye. Every pang of violent and mortall ſickneſſe is a death: to lye one houre under deaths tyrannie is tedious: but to be a whole day a dying, is beyond naturall patience. What then is that death which knowes no end? As this body is as fraile as the life that animates it, ſo that death is as everlaſting as the ſoule that endures it. It were grievous for man to be but ſo long a dying, as he hath leave to live: yet one minute of the ſecond death is worſe than whole ages of the firſt. Let us never be ſo mad and deſperate, as to ſhrinke at that which muſt come, and will ſoone be over: and not to tremble at that which may come and continue for ever.

To conclude, here is one thing that anſwers to all doubts and queſtions that here might be moved. If it be asked who theſe unjuſt are, Dominus novit: he knowes who are his, which is a Novit of approbation: who are not his, which is a Novit of reprobation. If, how reſerved, what bonds be upon them; Dominus Novit, he hath inſenſible chaines of durance. If when this day of Iudgement ſhall be, what time is deſigned for it; what monethmonth, what yeare the Iudge ſhall appeare in the clouds; Dominus novit; it is not fit for man to know, the LORD, keepes it to himſelfe. If, how they ſhall be puniſhed, what that fire and brimſtone is, how differently it ſhall worke upon ſinners, where the locall ſeat of torment ſhould; in aire or earth: ſtill Dominus novit, and ſuo tempore revelabit. One Quaere before I part with the verſe.

Whether doth God alwayes forbeare notorious ſinners to this great day. Indeed he ſet a brand upon Cain, that he ſhould not be cut off by the hand of man, but reſerved to this generall Seſſion: and many an oppreſſor dies aged in his bed, and tarries long for his condemnation. Even this is a heavy puniſhment, that ſuffers men to grow old in their ſinnes. It is beſt for a reprobate, excepting only never to bee borne, to have his ſwadling clouts a winding ſheet, and his cradle become his ſepulcher. Then is a terrible woe, when God forbeares ſmiting, and man forbeares not ſinning. But this impunitie, doth not alwayes hold to a mature and white-hair'd death. Some are met withall betimes, in the heat of their fury, breathing out bloud and ſlaughter againſt the Church; even ſuddenly confounded, as Paul was converted. Corah rebells; doth his fall ſtay for his age? No, the earth opens, and ſwallowes him quicke. That element was never uſed to ſuch morſells: many dead carcaſes hath it taken into the hungry bowels, never before bodies informed with living ſoules. Before it hath beene only opened with the violent hand of man; now opens it ſelfe. It had often beene a grave, now it is both a grave, and an executioner. Thoſe five Kings pull ſudden vengeance on their owne heads, they come forth to their death: Ioſhua's ſword and Gods haileſtones diſpatch them apace.

Siſera flies from the impartiall hand of a victors warre, gets into a Tent, a friends ten… ▪ there ſecurely falls a ſleepe: in the midſt of all that tumult, and the jawes of death, he finds time to ſleepe: as too many hearts doe in the midſt of their ſins and ſpirituall dangers. And whiles haply he was dreaming of the claſhing p. 726of armours, rattling of charrets, cryes of the bleeding, and triumphs of the conquering; even then he ſleepes his laſt, and hath the fatall reward of all his crueltie. His head was faſtned ſo cloſe to the earth, as if his body had beene liſtning what was become of his ſoule. Of his hundred thouſands ſo ſoone hath he none left, not a page, to prevent his death, to accompany it, or bewaile it. He brag'd of great wonders that he would doe with his yron chariots; and now one naile of yron kills him; and he knowes not by whom he periſhes. Fearefull are the examples of theſe ſudden doomes; there is nothing more horrible, than to die in the act of ſin without the act of repentance. Too many promiſe themſelves the grace and ſpace to repent in their old age: that rich man afforded himſelfe many yeares; foole,Luk. 12.19.Luke 12:19 he had not many houres. Nadab and Abihu, while they were offering ſacrifice, were made ſacrifices. God ſends downe true and ſtrange fire upon them, that offered falſe and common fire to him. What ſinner can be ſafe, when theſe ſons of Aaron ſo ſuffer? Nature might have pleaded for them, they are young men, ſcarce warme in their office, the ſons of the High Prieſt, of great eminence, they have not yet experience, may be more carefull all their remaining time, it is but their firſt fault.

Thinke of this ye that ſtudy pretences and patronages for your ſins: what hope of plea ſhall you finde either in the greatneſſe of your birth, or greeneneſſe of your youth, or in the newneſſe of your ill doing, when you doe that you know God hath forbidden? O there is no priviledge that can beare off a ſin with the Lord: no prerogative can challenge pardon; when as you ſee young men, ſons of the Ruler, for their firſt offence, ſtroke dead. How did Phineas Iavelin take Zimri napping; as it is reported of one of the Popes, to dye in the inſtant act of his adultery. Let fornicators tremble at this remembrance, when they purpoſe fulfilling their luſts. The Blaſphemer, that wounds himſelfe by wounding Chriſt, hopes to quit all with a miſerere at the laſt: but did he never heare of Iulian, of diverſe common ſwearers, that have died with oathes in their mouthes? The drunkard aſſures himſelfe to be ſober long enough before he dies: yet how many hath he heard of, yea ſome knowne, that have periſhed in their cups, and never awaked from their drink, till their ſoules appeared to judgement? Examples of men quackled, drowned, cruſhed to death, breaking their necks, are frequent enough. The theeviſh oppreſſor promiſes himſelfe to give over, when age hath fill'd his purſe. Such is the reſolution of reprobates, and men ordained to damnation. I have credibly heard of one ſlaine out-right with a peece of timber, which he ſtole but halfe an houre before. Of another that had ſtollen a Sheepe, and reſting his burden on a ſtone, was ſtrangled with the ſtruggling of it about his neck.

Thus doth God ſometimes execute Martiall-law, doing preſent execution; that fooles might not ſay in their hearts; There is no God. As he forbeares others that men might ſee a neceſſity of the ſolemne judgement to come. We pronounce not definitive ſentence upon particular men ſo dying: but certainely they leave behind them to their friends little hope and comfort of their ſalvation. Nor yet is ſpeed of death ever more a judgement: ſudden dying is alwayes deprecable; and when it comes, full of feare, doubt, and ſuſpicion of the worſt. But is never a manifeſt and infallible argument of anger, but when it ſtrikes men in the act of ſin. Howſoever, leaſure of repentance is a ſigne of Gods ſpeciall favour: when hee gives a man law, it implies that he would not have him wrapt up in deſtruction. But preſume not O ſinner, nor flatter thy ſelfe that the day of judgement is a great way off. Thou knoweſt not, when the drunken cup is in thy hand, whether thou ſhalt live to drinke it off. When thou ſweareſt, whether thy mouth ſhall ever open againe to call for pardon. When thou goeſt to the bed of adultery, whether thou ſhalt ever riſe againe from thy uncleane pillow. When thou lifteſt up thy hand to ſtrike thy brother, whether thou ſhalt ever lift it up for mercy to thy father. When thou beginneſt an unjuſt contention, whether thou ſhalt ever end it ere thou p. 727commeſt to hell. O thinke of a powerfull arme, which though it drawes back long to fetch the harder blow, yet is it alwaies able to ſtrike, and dead the deſpiſer of Goodneſſe ere he can have leave to ſwallow his ſpittle.

How often doth God cut men off for a ſin they never did, while their aſſiduall iniquities are not ſummoned, nor medled withall? Not much otherwiſe he did Zeba and Zalmunna: they had bin cruell to many of Gideons fathers children; yet had they bin ſpared if his mothers children had not died by them. For Succoth, he ſlew the Rulers, and ſpared the people: for Midian, he ſlew the people and would have ſpared the rulers. Gideon would, but God would not: he will finde occaſions to bring wicked men to their Iudgement: and they which ſhould have ſcaped the penaltie of their publike wrongs, muſt periſh in a private quarrell. So ſwaggerers, when for theft and homicide they have ſcaped the Iudgement of a Seſſion; often bleed their laſt drop in ſtreetes and Tavernes: God doing on them juſt execution, by an unjuſt adverſaries weapon. Wherein he ſhewes his manifeſt wrath by performing that himſelfe, which he charged the Magiſtrate to doe, and he performed not. The ſlaughter of Gideons brethren was not the greateſt fault of thoſe Kings: yet when the reſt ſhould have found an unjuſt forgiveneſſe, this alone kills them. The ſins of a wicked man are many, yet ſome one ſhall bring him to ſhame. Not ſeldome doth God pay men with one ſin for all the reſt. Shimei had faults enough, curſing and abuſing the Lords Annointed with duſt and ſtones: David pardons him, Salomon confines him; he might now reſt in peace: No, he muſt run to Gath, to fetch home his ſervants, with the loſſe of himſelfe: this payd him for all the reſt. Ioab had trecherouſly murdered Abner and Amaſa, ſcapes for both theſe: at laſt hee ſides with Adoniah, and this brings him to his end in bloud.

How many bloudy murders have beene thus puniſhed in a mutinous word? The tongue in raſh language hath ſcourged the iniquitie of the hand. One hath done many robberies, ſcaped many ſearches; at laſt when all hath beene forgotten he hath beene hang'd for acceſſary to a theft he never knew. Suſpected felonie hath often paid the price of an unknowen rape: and they that have gone away with unnaturall filthineſſe, yet have clipped off their dayes with their owne coine. Still GODS Iudgements are juſt, even when mans may be unjuſt. Sinner, that which hath befalne any of theſe, may befall thee; what diſpenſations ſoever thou giveſt thy ſelfe. Some of theſe were mightie, ſome rich, ſome young, ſome thought themſelves as wiſe as thou: none of them ever looked for ſuch ignominious ends more than thou doeſt. In the feare of GOD, if we deprecate ſuch ends, let us decline ſuch courſes.