A Golden Key to Open Hidden Treasures, Text (5 of 9)

A Golden Key to Open Hidden Treasures · Text (5 of 9)

p. 171If any ſhall ſo hardy be,

To aid each part in ſpight of me;

Him will I tumble down to Hell,

In that Infernal place to dwell.

p. 172So Horace ſpeaking concerning Joves Thunder-bolts, ſaith,

Quo bruta tellus & vaga ſlumina,

Quo ſtyx, & inviſi horrida Taenari ſcdes, &c.

With which Earth, Seas, the Stygian Lake,

And Hell, with all her furies quake.

And Triſmegiſtus affirms concerning the ſouls going out of the body defiled, that 'tis toſt too and fro with eternal puniſhments; nor was Virgil ignorant thereof, when he ſaid

—Dent ocyus omnes.

Quas mervere patiſic ſtat ſententia poenas.

—They all ſhall pack,

Sentence once paſt, to their deſerved rack.

The horror of which place, he acknowledgeth, he could not expreſs.

Non mihi ſi centum linguae ſint, oraque centum.

Omnia paenarum percurrere nomina poſſum.

No heart of man can think, no tongue can tell,

The direful pains ordain'd, and felt, in Hell.

It was the common opinion among the poor Heathen, that the wicked were held in chains by Pluto (ſo they called Alcoran, Mahom. c. 14. p. 160. and c. 20 p. 198.the Prince of Devils) in chains which cannot be looſed. To conclude, the very Turks ſpeak of the Houſe of Perdition, and affirm, that they who have turned the grace of God into impiety, ſhall abide eternally in the fire of Hell, and there be eternally tormented. I might have ſpent much more time upon this head, but that I don't Judge it expedient, conſidering the perſons, for whoſe ſakes and ſatisfaction I have ſent this piece into the world. But

Fourthly: The ſecret checks, gripes, ſtings, and the p. 173amazing horrors and terrors of Conſcience that do ſometimes Suae quemque ex agitant fu…iae. Every man is tormented with his own fury, (that is his Conſcience) ſaith the Philoſopher. Dan. 5. 5, 6.Dan 5:5Dan 5:6aſtoniſh, affright, and even diſtract; Sinful wretches do clearly and abundantly evidence that there is a Hell, that there is a place of Torments prepared and appointed for ungodly Sinners. Doubtleſs, it was not meerly the diſſolution of Nature, but the ſad conſequent that ſo ſtartled and terrified Belſhazzar, when he ſaw the handwriting on the wall: Guilty Man, when Conſcience is awakned, fears an after-reckoning, when he ſhall be paid the wages of his crying ſins, proportionable to his demerits.

Wolſius tells you of one John Hufmeiſter, that fell Sick Wolf. lect. Memor. Tom. 2. &c.in his Inn, as he was Travelling towards Auſpurg in Germany, and grew to that horror, that they were fain to bind him in his Bed with Chains, where he cryed out, That he was for ever caſt off from before the Face of God, and ſhould periſh for ever, he having greatly wounded his Conſcience by Sin, &c.

James Abyes, who ſuffered Martyrdom for Chriſts ſake, and the Goſpels, as he was going along to Execution, he gave all his Money and his Cloaths away to one and another, to his Shirt; upon which, one of the Sheriffs Attendants, ſcoffingly ſaid, That he was a mand man, and a Heretick: But as ſoon as the good man was Executed, this Wretch was ſtruck Mad, and threw away his Cloaths, and cryed out, That James Abyes was a good man, and gone to Heaven, but he was a wicked man, and was damn'd; and thus he continued crying out until his death.

Dionyſius was ſo troubled with fear and horrour of Conſcience, Cicero.that not daring to truſt his beſt Friends with a Razor, he uſed to ſindge his Beard with burning coals.

Boſſus having ſlain his Father, and being afterwards Plut. de ſera vindict.Banquetting with ſeveral Nobles, aroſe from the Table, and beat down a Swallows Neſt which was in the Chimney, ſaying, They Lyed, to ſay that he ſlew his Father; for his guilty Conſcience made him think that the Swallows, when they chattered, proclaimed his Parricide to the world.

p. 174Theodoricus the King, having ſlain Boetius and Symmachus, Sigonius de occid. Imper.and being afterwards at Dinner, began to change Countenance; his guilty Conſcience ſo blinding his eyes, that he thought the head of a Fiſh, which ſtood before him, to have been the head of his Cozen Symmachus, who bit his lip at him, and threatned him; the horrour whereof did ſo amaze him, that he preſently dyed.

Nero, that Monſter of Nature, having once ſlain his Mother, had never-more any peace within, but was aſtoniſhed with Horrours, Fears, Viſions, and Clamours which his guilty Conſcience ſet before him, and ſuggeſted unto him, Imo latens in praedio, familiares ſuſpectos habuit, Xiphil in Nerone, &c.vocem humanam horruit, ad …latratum, galli cantumi, rami exvento motum terr…batur; loqui non auſus, ne audiretur; He ſuſpected his neareſt and deareſt Friends and Favourites; he trembled at the barking of a Puppy, and the crowing of a Cock, yea, the wagging of a Leaf, and neither durſt ſpeak unto others, nor could endure others to ſpeak to him, (when he was retired into a private Houſe) leſt the noiſe ſhould be heard by ſome who lay in wait for his life.

Now, were there not a Hell, were there not a place of torment where God will certainly inflict unſpeakable miſeries, and intollerable torments upon wicked and ungodly men. Why ſhould their Conſciences thus amaze, torture, and torment them? Yea, the very Heathen had ſo much light in their natural Conſciences, as made ſuch a diſcovery of that place of darkneſs, that ſome of them have been terrified with their own inventions concerning it, and diſtracted with the very ſenſe of thoſe very torments which their own perſons have deſcribed. As Pigmalion doted on his own picture, ſo were they amazed with their own Comments. The very flaſhes of Hellfire, which Sinners do daily experience in their own Conſciences in this world, may be an argument ſufficient to ſatisfie them that there is a Hell, a place of torment provided for them in another world.

p. 175Fifthly: Thoſe matchleſs, eaſeleſs, and endleſs torments, that God will certainly inflict upon the bodys and ſouls of all wicked and ungodly men, after the Reſurrection, does ſufficiently evidence that there is a Hell, that there is a place of torment provided, prepared, and fitted by God, Wherein he will pour forth all the Vials of his Wrath upon wicked and ungodly men, Iſa. 30. 33. For Tophet is ordained of old, yea, for the King it is prepared; he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord, like a ſtream of Brimſtone doth kindle it. This place that was ſo famous for Judgment and Vengeance, is uſed to expreſs the torments of Hell, the place of the damned. Tophet was a place in the Valley of Hinnom; it was the place where the Angel of the Lord deſtroyed the Hoſt of Sennacherib, Iſa. 30. 31, 33.Isa 30:31Isa 30:33King of Aſſyria; and this was the place where the Idolatrous Jews were ſlain and maſſacred by the Babylonian Armies, when their City was taken, and their Carkaſſes Jer. 7. 31, 32, 33. and chap. 19. 4, 5, 6.Jer 7:31Jer 7:32Jer 7:33left for want of room for Burial, for meat to the Fowls of Heaven, and Beaſts of the Field, according to the word of the Lord, by the Prophet Jeremy. And this was the place where the Children of Iſrael committed that abominable Idolatry in making their Children paſs through the fire to Moloch; that is, burnt them to the Devil; 2 King. 23. 10. 2 Chron. 33. 6.2 Kgs 23:102 Chr 33:6for an eternal deſtruction whereof, King Joſiah polluted it, and made it a place execrable, ordaining it to be the 2 King 33. 8.place whither dead Carkaſſes, Garbage, and other unclean things ſhould be caſt out: For conſuming whereof, to prevent annoyance, a continual fire was there burning. Now this place being ſo many ways execrable for what had been done therein, eſpecially having been as it were the gate to eternal deſtruction; by ſo remarkable judgments and Vengeance of God, there executed for ſin, it came to be tranſlated to ſignifie the place of the damned, as the moſt accurſed, execrable, and abominable place of all places. The Spirit of God, in Scripture, by Metaphors of all ſorts of things that are dreadful unto ſenſe, ſets forth the condition of the Damned, and the torments p. 176that he has reſerved for them in the life to come. Hells puniſhments do infinitely exceed all other puniſhments; no pain ſo extream as that of the damned: Look as there are no joys to the joys of Heaven, ſo there are no pains Pſal. 116. 3.Ps 116:3to the pains of Hell. All the Cruelties in the World cannot poſſibly make up any horror comparable to the horrors of Hell. The Brick-kilms of Aegypt, the Furnace of Babel, are but as the glowing ſparkle, or as the blaze of a bruſh-Faggot to this tormenting Tophet that has been prepared of old, to puniſh the bodys and ſouls of Sinners with; hanging, zacking, burning, ſcourging, ſtoning, ſawing a ſunder, fleaing of the skin, &c. are not to be named in the day wherein the tortures of Hell are ſpoken of. If all the pains, ſorrows, miſeries, and calamities that have been inflicted upon all the Sons of men, ſince Adam fell in Paradiſe, ſhould meet together, and center in one man, they would not ſo much as amount to one of the leaſt of the pains of Hell. Who can ſum up the diverſity of torments that are in Hell; in Hell there is 1. Darkneſs; Jude 13. Pſal. 116. 3. 2 Pet. 2. 4. Jude 6. Pſal. 116. 3. Mark 9. 44. Rev. 20. 15. Math. 13. 41, 42. Math. 25. 41. Math. 24. 51. cap. 25. 30. Math. 13 42, 53. Who would give (ſaith Bernard) to my eyes a Fountain of tea…s, that by my weeping here, I may prevent weeping and gnaſhing of teeth hereafter. Some devout Perſonages have cauſed this Scripture to be writ in letters of gold upon their Chimney pieces. B of Betty in France, in his Draught of Eternity.Jude 1:13Ps 116:32 Pet 2:4Jude 1:6Mark 9:44Rev 20:15Matt 13:41Matt 13:42Matt 25:41Matt 24:51Matt 13:53Hell is a dark Region. 2. In Hell there are Sorrows. 3. In Hell there are Bonds and Chains. 4. In Hell there is pains and pangs. 5. In Hell there is the Worm that never dyes. 6. In Hell there is a Lake of fire. 7. In Hell there is a Furnace of Fire. 8. In Hell there is the Devil and his Angels; And O how dreadful muſt it be, to be ſhut up for ever with thoſe roaring Lyons. 9. In Hell there is weeping and gnaſhing of teeth. Certainly, did men believe the torments of Hell, that weeping for extremity of heat, and that gnaſhing of teeth that's there for extremity of cold, they would never offer to fetch Profits or Pleaſures out of thoſe flames. 10. In Hell there is unquenchable fire, Math. 3. 12. He will burn the Chaff with unquenchable fire; in Hell there is everlaſting burnings, Iſa. 33. 14. The Sinners in Zion are afraid, fearfulneſs p. 175hath ſurprized the Hypocrites, who among us ſhall dwell with Gen. 4. 17. Amos 6. 7. Job. 21. 12. Dan. 5. 2…. Amos 6. 4.Gen 4:17Amos 6:7Job 21:12Dan 5:2Amos 6:4the devouring fire? who among us ſhall dwell with everlaſting burnings? Wicked men, who are now the only jolly Fellows of the time, ſhall one day go from burning to burning; from burning in Sin, to burning in Hell; from burning in flames of Luſts, to burning in flames of Torment, except there be found true Repentance on their ſides, and pardoning grace on Gods. O Sirs! In this devouring fire, in theſe everlaſting burnings Cain ſhall find no Citys to build, nor his Poſterity ſhall have no Inſtruments of Muſick to invent there; none ſhall take up the Timbrel or Harp, or rejoyce at the ſound of the Organ. There Belſhazar cannot drink Wines in bowls, nor eat the Lambs out of the Flock, nor the Calves out of the midſt of the Stall: In everlaſting burnings there will be no merry Company to paſs time away, nor no Dice, nor Cards to paſs care away; nor no Cellers of Wine, wherein to drown the Sinners grief. By fire in the Scriptures laſt cited, is meant, as I conceive, all the poſitive part of the torments of Hell; and becauſe they are not only upon the ſoul, but alſo upon the body; as in Heaven there ſhall be all bodily perfection, ſo there ſhall be alſo in Hell all bodily miſeries. Whatſoever may make a man perfectly miſerable, ſhall be in Hell; therefore the wrath of God, and all the poſitive effects of this wrath is here meant by fire.

I have read of Pope Clement the Fifth, that when a Nephew of his (whom he had loved ſenſually and ſinfully) died, he ſent his Chaplain to a Necromancer to learn J…c Reu. Hiſt. Pontif, Rom. 199.how it fared with him in the other world; the Conjurer ſhew'd him the Chaplain lying in a fiery bed in Hell; which when it was told the Pope, he never joyed more after it; but, within a ſhort time after, dyed alſo. Out of this fiery bed, there is no deliverance; when a Sinner is in Hell, ſhall another Chriſt be found to dye for him, or will the ſame Chriſt be Crucified again? Oh no?

O Sirs, the torments of Hell will be exceeding great and terrible, ſuch as will make the ſtouteſt Sinners to quake and tremble. If the hand-writing upon the Wall, p. 176Mene, Mene, Tekel, Upharſin, made Belſhazars countenance Dan. 5 5, 6. 25.Dan 5:5Dan 5:6Dan 5:25to change, his thoughts to be troubled, and his joynts to be looſed, and his knees to be daſhed one againſt another.

O how terrible will the torments of Hell be to the damned? the torments of Hell will be univerſal torments, all torments meet together in that place of torment; Hell is the center of all puniſhments, of all ſorrows, of all pains, of all wrath, and of all vengeance, &c. One of the Ancients ſaith, that the leaſt puniſhment in Hell, is more grievous than if a Child-bearing woman ſhould continue Bernard.in the moſt violent pangs and throws a thouſand years together, without the leaſt eaſe or intermiſſion.

An Ancient Writer mentioned by Diſcipulus de tempore, Tytius, his Vulture, though ſeeding on his Liver, is but a Fle…-biting to th… gnawing Worm that is is Hell. …xion, his wheel, is a place of reſt, if compared with thoſe billows of wrath; and that wheel of Juſtice which is in Hell, brought over the ungodly. The laſh of Danaeus his Daughters … but a…port compared to the torture of the damned in Hell.goeth much further, affirming that if all the men which have been from Adams time, till this day, and which ſhall be to the end of the world; and all the piles of graſs in the world were turned into ſo many men, to augment the number; and that puntſhment inflicted in Hell upon any one, were to be divided amongſt all theſe, ſo as to every one might befall an equal part of that puniſhment; yet that which would be the portion of one man, would be far more grievous than all the cruel deaths and exquiſite tortures which have been inflicted upon men ever ſince the world began. A Heathen Poet, ſpeaking of the multitude of the pains and torments of the wicked in Hell, affirmed, That although he had a hundred mouths, and as many tongues, with a voyce as ſtrong as Iron, yet were they not able to expreſs the names of them. But this Poet ſpoke more like a Prophet than a Poet. The Poets tell you of a place called Tartarum, or Hell, where the impious ſhall be eternally tormented, This Tartarum the Poets did ſet forth with many fictions to affright people from vicious practiſes, ſuch as of the four Lakes of Acheron, Styx, Phlegethon, and Cocytus; over which, Charon, in his Boat, did waſt over the departed ſouls of the three Judges, Aecus, Minos, and Rhadamanthus, who were to call the Souls to an account, and judg them to their p. 177ſtate of the three Furies, Tiſophone, Megaera, & Alecto, who laſhed guilty ſouls to extort confeſſion from them; of Cerberus the Dog of Hell, with three heads, which would let none come out when once they were in; and of ſeveral ſorts of puniſhments inflicted, as iron chains, horrid Purchas his Pilgrim. 3d. …. pag. 407. 408.ſtripes, gnawing of Vultures, Wheels rowling great ſtones, and the like. In the Chappel of Ticam, the China Pluto, the pains of Hell were ſo deſciphered, that could not but ſtrike terrour into the beholders, ſome roſted in Iron beds, ſome fryed in ſcalding Oyle, ſome cut in pieces, or divided in the middle, or torne of Doggs, &c. In another part of the Chappel, were painted the Dungeons of Hell, with horrible Serpents, Flames, Devils, &c.

In Hell, ſaith Mahomet, there is the floore of Brimſtone, Alchoran, &c.ſmoakie, pitchy, with ſtinking flames, deep pits of ſcalding pitch, and ſulphurous flames wherein the damned are puniſhed daily. There the Wicked ſhall be fed with the Tree Ezecum, which ſhall burn in their Bellies like fire; there they ſhall drink fire, and be holden in Chains of ſeventy Cubits. In the midſt of Hell, they ſay, is a Tree full of fruit, every Apple being like to the head of a Devil, which groweth green in the mid'ſt of all thoſe flames called Zoaccum Agacci, or the Tree of bitterneſs; and the ſouls that ſhall eat thereof, thinking to refreſh themſelves, ſhall ſo find them, and by them and their pains in Hell, they ſhall grow mad, and the Devils ſhall bind them with chains of fire, and ſhall drag them up and down in Hell, with much more which I am not free to tranſcribe. Now, although moſt of thoſe things which you may find among many Poets. Heathens and Turks, concerning the torments of Hell, are fictions of their own brains; Yet that there is ſuch a place as Hell, and that there are diverſity of torments there, the very light of nature doth witneſs, and hath forced many to confeſs, &c.

And as there are diverſity of torments in Hell, ſo the torments of Hell are everlaſting. Mark every thing that is conducible to the torments of the damned is eternal. p. 1781. God himſelf, that damns them is Eternal, Deut. 33. 27. 1 Tim. 1. 17. 2. The fire that torments them is Eternal, Iſa. 30. 33. cap. 66. 24. Jud. 7. 3. The Priſon and Chains that holds them are Eternal, Jude 6. 7, 13. 2 Pet. 2. 17. Melancthon calls it a Helliſh fery.4. The Worm that gnaws them is Eternal, Mark 9. 44. 5. The ſentence that ſhall be paſſed upon them ſhall be Eternal…; Math. 25. 41. Depart from me ye Curſed, into everlaſting fire. You know that fire is the moſt tormenting Of this fire, ſee more in my Londons Lamentation on the late fiery diſpenſation, part 2 page 105. to page 131.Element. Oh the moſt dreadful impreſſion that it makes upon the fleſh. Everlaſting fire! There is the vengance and continuance of it, You ſhall go into fire, into everlaſting fire that ſhall never conſume it ſelf, nor conſume you. Eternity of Eternity, is the Hell of Hell. The fire in Hell is like that ſtone in Arcadia, which being once kindled could never be quenched. If all the fires that ever were, or ſhall be in the world, were contracted into one fire, how terrible would it be? Yet ſuch a fire would be but as a painted fire upon the wall, to the fire of Hell. For to be tormented without end, this is that which goes beyond all the bounds of deſperation. Grievous is the torment of the damned, for the bitterneſs of the puniſhments, but it Dionyſ. in 18. Apocalyps. fol. 301.is more grievous for the diverſity of the puniſhments, but moſt grievous for the eternity of the puniſhments. If after ſo many millions of years as there be drops in the Ocean, there might be a deliverance out of Hell, this would yield a little eaſe, a little comfort to the damned. O but this word Eternity, Eternity, Eternity; this word Everlaſting, Everlaſting, Everlaſting; this word for Ever, for Ever, for Ever, will even break the hearts of the Damned in ten thouſand pieces. O that word Never, ſaid a poor deſpairing Creature on his Death-bed, breaks my heart. The Reprobate ſhall have puniſhment without pity; Drexel.miſery without mercy, ſorrow without ſuccour, crying without compaſſion, miſchief without meaſure, and torment without end. Plato could ſay, That whoever are not expiated, but prophane, ſhall go into Hell to be tormented for their wickedneſs with the greateſt, the moſt bitter and terrible puniſhments for ever in that Priſon of Hell. And Triſmegiſtus p. 179could ſay, that ſouls going out of the body defiled, were toſt too and fro with eternal puniſhments: Yea, the very Turks ſpeaking of the Houſe of Perdition, do affirm, That they who have turned Gods grace into Wantonneſs, ſhall A…wan. Mah…m. c. 14. p. 160. &c. c 20. p. 198, &c.abide eternally in the fire of Hell, and there be eternally tormented. A certain Religious man going to viſit Olympius, who lived Cloiſtered up in a dark Cell, which he thought uninhabitable, by reaſon of heat, and ſwarms of Gnats and Flyes; and asking him how he could endure to live in ſuch a place, he anſwered, All this is but a light matter, that I may eſcape eternal torments: I can endure the ſtinging of Gnats, that I might not endure the ſtinging of Conſcience, and the gnawing of that Worm that never dyes; this heat thou thinkeſt grievous, I can eaſily endure, when I think of the eternal fire of Hell, theſe ſufferings are but ſhort, but the ſufferings of Hell are eternal. Certainly, Infernal fire is neither tolerable nor terminable. Impenitent Sinners in There is no Chriſtian which doth doth not believe the fire of Hell to be everlaſting. Dr. Jackson on the Creed. l. 11. c. 3.Hell, ſhall have end without end, death without death, night without day, mourning without mirth, ſorrow without ſolace, and bondage without liberty; the damned ſhall live as long in Hell, as God Himſelf ſhall live in Heaven; their impriſonment in that land of darkneſs, in that bottomleſs pit, is not an impriſonment during the Kings pleaſure, but an impriſonment during the everlaſting diſpleaſure of the King of Kings. Suppoſe, ſay ſome, that the whole world were turned to a Mountain of Sand, and that a little Wren ſhould come every thouſand year and carry away from that heap one grain of Sand, what an infinite number of years (not to be numbred by all finite beings) would be ſpent and expired, before this ſuppoſed Mountain could be fetcht away. Now if a man ſhould lye in everlaſting burnings ſo long a time, and then have an end of his Woe; it would adminiſter ſome eaſe, refreſhment and comfort to him; but when that immortal Bird ſhall have carryed away this (ſuppoſed) Mountain, a thouſand times over and over, alaſs, alaſs, ſinful man ſhall be as far from the end of his anguiſh and torment as ever he was; he ſhall be no neerer a coming p. 180out of Hell, then he was the very firſt moment that he entred into Hell. If the fire of Hell were terminable, it might be tolerable; but being endleſs, it muſt needs be eaſeleſs, Bellar de arte mo…iendi. l. 2. c. 3.and remedileſs: we may well ſay of it, as one doth, O killing Life, O immortal death.

Suppoſe (ſay others) that a man were to endure the torments of Hell as many years, and no more, as there be Sands on the Sea-ſhore, drops of water in the Sea, Stars in Heaven, Leavs on Trees, Piles of Graſs on the ground, Hairs on his head; yea, upon the heads of all the Sons of Adam that ever were, or are, or ſhall be in the world, from the beginning of it to the end of it, yet he would comfort himſelf with this poor thought, Well there will come a day when my miſery and torment ſhall certainly have an end. But wo and alaſs, this word, Never, Never, Never, will fill the hearts of the Damned with the greateſt horror and terror, wrath and rage, amazement and aſtoniſhment.

Suppoſe, ſay others, that the torments of Hell were to end, after a little Bird ſhould have emptyed the Sea, and only carry out her bill full once in a thouſand years. Suppoſe, ſay others, that the whole world, from the loweſt Earth, to the higheſt Heavens, were filled with grains of Sand, and once in a thouſand years an Angel ſhould fetch away one grain, and ſo continue till the whole heap were ſpent. Suppoſe, ſay others, if one of the Damned in Hell, ſhould weep after this manner, viz. That he ſhould only let fall one tear in a thouſand years, and theſe ſhould be kept together, till ſuch time as they ſhould equal the drops of water in the Sea; how many millions of Ages would paſs, before they could make up one River, much more a whole; and when that were done, ſhould he weep again after the ſame manner, till he had filled a ſecond, a third, and a fourth Sea; if then there ſhould be an end of their miſeries, there would be ſome hope, ſome comfort, that they would end at laſt; but that they ſhall Never, Never, Never p. 181end. This is that which ſinks them under the moſt tormenting terrors and horrors.

You know that the extremity and eternity of Helliſh torments, is ſet forth by the Worm that never dyes; and it is obſervable, that Chriſt, at the cloſe of his Sermon, makes a threefold repetition of this Worm, Mark 9. 44. where their Worm dyeth not, and again, ver. 48. where their Worm dyeth not, and their fire goeth not out. Certainly thoſe puniſhments are beyond all conception, and expreſſion, which our Lord Jeſus doth ſo often inculcate within ſo ſmall a pace.

Now if there be ſuch a diverſity, extremity, and eternity of Helliſh pains and torments which the great God will certainly inflict upon the bodys and ſouls of all impenitent perſons, after the day of Judgment, then there muſt certainly be ſome Hell, ſome place of torment, wherein the wrath of God ſhall be executed upon wicked and ungodly men. But

Sixthly: The greateſt part of wicked and ungodly men, eſcape unpuniſhed in this world; the greateſt number of men do ſpend their days in Pride, eaſe, pleaſures, and delights in Luſt and Luxury, in Voluptuouſneſs Pſal. 73 3. to the 13. ver. Job. 21. 12. Amos 5. 6.Ps 73:3Job 21:12Amos 5:6and Wantonneſs. They take the Timbrel and Harp, and rejoyce at the ſound of the Organ. They chant to the ſound of the Vial, and invent themſelves Inſtruments of Muſick; They drink Wine in bowls: They lye upon beds of verſ. 3Ivory, and ſtretch themſelves upon their Couches, and eat the Lambs out of the Flock, and the Calves out of the midſt of the Stall; and therefore there will be a time when theſe ſhall be puniſhed in another world.

God doth not puniſh all here, that he may make way Rom 2. 4, 5. 2 Pet. 3 9. 15. verſ.Rom 2:4Rom 2:52 Pet 3:92 Pet 3:15for the diſplaying of his mercy and goodneſs, his patience and forbearance. Nor doth he forbear all here, that he may manifeſt his Juſtice and Righteouſneſs, leſt the World ſhould turn Atheiſt, and deny his Providence. He ſpares that he may puniſh, and he puniſheth, that he may ſpare. God ſmites ſome Sinners in the very p. 182acting of their ſins, as he did Korah, Dathan, and Abi…am Num. 16.Num 16and others, not till they have fill'd up the meaſure of their ſins, as you ſee in the men of the old World. Gen. 6. 5, 6, 7.Gen 6:5Gen 6:6Gen 6:7But the greateſt number of ſinners God reſerves for the Math. 7. 13Matt 7:13great day of his Wrath. There is a ſure puniſhment, though not always a preſent puniſhment for every Sinner. Eccleſ 8 12, 13.Eccl 8:12Eccl 8:13Thoſe wicked perſons which God ſuffers to go uncorrected here, He reſerves to be puniſhed for ever hereafter. 2 Theſ. 1 7 8, 9, 10.2 Thess 1:7Sinners, know your Doom, you muſt either ſmart for your ſins in this world, or in the world to come. That Ancient hit the mark, that ſaid, Many ſins are puniſhed in this World that the providence of God might be more Auguſtin. Epiſt. 54.apparent; and many, yea, moſt reſerved to be puniſhed in the World to come, that we might know that there is yet Judgment behind.

Sir James Hambleton having been Murdered by the Mr. Knox in his Hiſtory of Scotland.Scotiſh Kings means, he appeared to the King in a Viſion, with a naked Sword drawn, and ſtrikes off both his arms, with theſe words; Take this before thou receiveſt a final payment for all thy impieties; and within twenty-four hours two of the Kings Sons dyed. If the Glutton in that Hiſtorical parable being in Hell, only in part, to wit, in Luk 16. 22, 23, 24.Luke 16:22Luke 16:23Luke 16:24ſoul, yet cryed out, That he was horribly tormented in that flame, what think we, ſhall that torment be when body and ſoul come to be united for torture? It being juſt with God, that as they have been like Simcon and Levi, Brethren Gen 49. 5.Gen 49:5in Iniquity, and have ſinned together deſperately, and impenitently, ſo they ſhould ſuffer together joyntly, eternally. The Hebrew Doctors have a pretty Parable to this purpoſe. A man planted an Orchard, and going from home, was careful to leave ſuch Watch-men, as both might keep it from Strangers, and not deceive him themſelves; therefore he appointed one blind, but ſtrong of his Limbs, and the other ſeeing, but a Cripple; theſe two in their Maſters abſence conſpired together, and the Blind took the Lame on his Shoulders, and ſo gathered the fruit; their Maſter returning, and finding out this ſubtlety, puniſhed them both together. So ſhall it be p. 183with thoſe two ſinful Yoke-fellows, the ſoul and the body, in the great day, They have ſinned together, and they 2 Cor. 5. 10, 11.2 Cor 5:102 Cor 5:11ſhall ſuffer at laſt together. But now in this world, the greateſt number of Tranſgreſſors do commonly eſcape all ſorts of puniſhments, and therefore we may ſafely conclude that there is another World wherein the Righteous God will revenge upon the bodies and ſouls of Sinners the high diſhonours that have been done to his Name by them. But

Seventhly: In all things natural, and ſupernatural, 7there is an oppoſition and contrariety. There is good, and there is evil; there is light and darkneſs, joy and ſorrow. Now as there are two ſeveral ways, ſo there are two diſtinct ends. Heaven, a place of admirable and inexpreſſible happineſs, whether the good Angels convoy the ſouls of the Saints, who have by a holy converſation, Luk. 16. 22.Luke 16:22glorified God, and adorned their Profeſſion. And Hell a place of horror and confuſion, whither the evil Angels do hurry the ſouls of wicked incorrigible, and impenitent wretches, when they are once ſeparated from their bodies. The Rich man alſo dyed, and was buryed; and in ver. 22, 23.Hell he lifted up his eyes, being in torments; and theſe ſhall go away into everlaſting puniſhment, and the Righteous into life Eternal. In theſe words we have deſcribed the different Eſtate of the Wicked and the Righteous Math. 25. 46.Matt 25:46after Judgment: They ſhall go away into everlaſting puniſhment, but theſe into life eternal. After the ſentence is paſt, the Wicked go into everlaſting puniſhment, and the Righteous into life eternal. Everlaſting puniſhment, the end thereof is not known, its duration is undetermind. Hell is a bottomleſs pit, and therefore ſhall never be fathomed. It is an unquenchable fire, and therefore the ſmoak of their torments doth aſcend for ever and Rev. 14. 11.Rev 14:11ever. Hell is a Priſon, from whence is no freedom, becauſe there is no Ranſom to be paid; no price will be accepted for one in that Eſtate. And as there is no end of the puniſhments of Hell, into which the wicked muſt enter, ſo there is no end of the joys of Heaven, into which the Saints p. 184muſt enter. In thy preſence is fulneſs of joy, and at thy right Pſal. 16. 11.Ps 16:11hand there are pleaſures for evermore. Here is as much ſaid as can be ſaid for quality, there is in Heaven joy and pleaſures; for quantity, a fulneſs, a torrent; for conſtancy, it is at Gods right hand; and for perpetuity it is for evermore. The joys of Heaven are without meaſure, mixture, or end. Thus you ſee that there are two diſtinct ends, two diſtinct places, to which the wicked and the righteous go. And indeed, if this were not ſo, then Nero would be as good a man as Paul, and Eſau as happy a man as Jacob, and Cain as bleſſed a man as Abel. Then as Believers ſay, If in this life only we have hope in Chriſt, we are of 1 Cor. 15 19.1 Cor 15:19all men moſt miſerable. (Becauſe none out of Hell ever ſuffered more, if ſo much as the Saints have done.) So might the wicked ſay, If in this life only, we were miſerable, Job. 21.Job 21we were then of all men moſt happy. But

8thly, and laſtly: You know that all the Princes of the 8World, for their greater Grandure and State, as they have their Royal Palaces for themſelves, their Nobles and Attendants, ſo they have their Goals, Priſons, and dark Dungeons for Rogues and Robbers, for Malefactors and Traytors. And ſhall not He, who is the King of Kings, Rev. 19. 16. Rev. 1 5. Dan. 2. 21.Rev 19:16Rev 1:5Dan 2:21and Lord of Lords; He, who is the Prince of the Kings of the Earth; He, who removeth Kings, and ſetteth up Kings; ſhall not He have his Royal Palace, a glorious Heaven, where He and all his Noble Attendants, Angels, and Saints ſhall live for ever? Shall not the great King have his Royal and Magnificent Court in that upper World, as poor petty Princes have theirs in this lower Ephe. 2. 3. John 14. 1, 2, 3, 4. Luk. 12. 32. Neh. 9. 6 1 King. 8. 27. Heb 8. 1. Rev. 3. 21.Eph 2Luke 12:32Neh 9:61 Kgs 8:27Heb 8:1Rev 3:21world? Surely he ſhall, as you may ſee by comparing the Scriptures in the Margent together. And ſhall not the ſame great King have his Hell, his Priſon, his Dungeon, to ſecure and puniſh impenitent Sinners in? ſurely yes, and doubtleſs, the leaſt glimpſe of this Hell, of this place of torment, would ſtrike the proudeſt, and the ſtouteſt Sinners dead with horror. O Sirs! they that have ſeen the flames, and heard the roarings of Aetna, the fluſhing of Voſuvius, the thundering, and burning flakes evaporating p. 185from thoſe Marine Rocks, have not yet ſeen, no, not ſo much as the very glimmering of Hell. A painted fire is a better ſhadow of theſe, than theſe can be of Hell-torments, and the miſeries of the Damned therein. Now theſe 8 Arguments are ſufficient to demonſtrate that there is a Hell, a place of torment, to which the wicked ſhall be ſent at laſt. Now certainly, Socinians, Atheiſts, and all others, that are men of corrupt minds, and that believe that there is no Hell, but what they carry about with them in their own Conſciences; theſe are worſe than thoſe poor Indians that hold that there are thirteen Hells. According Purchaſs, his Pilgrimage, 5 Vel. p 491.to the differing demerits of mens ſins, yea, they are worſe than Devils, for they believe and tremble, Jam. 2. 19. foreign, This Greek word ſignifies to Roar as the Sea; from thence (ſaith Euſtatius) it is tranſlated to the hideous claſhing of Armour in the battel: The original word ſeemeth to imply an extream fear, which cauſeth not only tremblings, but alſo a roaring & ſhriking out: Ma…k. 6. 49. Act. 16. 29.Acts 16:29Their hearts ake and quake within them, they quiver and ſhake as men do when their teeth chatter in their heads in extream cold weather. The Devils acknowledg four Articles of our Faith, Math. 8. 29. And behold, they cryed out, ſaying, what have we do do with thee, Jeſus thou Son of God? Art thou come hither to torment us before the time, 1. They acknowledge God. 2. Chriſt. 3. The day of Judgment. 4. That they ſhall be tormented then. They who Piſcat.ſcorn the day of Judgment are worſe than Devils; and they who deny the Deity of Chriſt are worſe than Devils. The Devils are as it were, for a time, reſpited and reprived, in reſpect of full torment, and they are ſuffered as free Priſoners to flutter in the Aair, and to courſe about the Earth till the great day of the Lord, which they 2 Pet. 3.2 Pet 3tremble to think on; and which they that mock at, or make light of, are worſe than Devils. The Devils knew that torments were prepared for them, and a time when theſe torments ſhould be fully and fatally inflicted on them, and loath they were to ſuffer before that time. Ah Sirs, ſhall not men tremble to deny what the Devils p. 186are forced to confeſs? Shall I now make a few ſhort inferences from what has been ſaid, and ſo conclude this head.

Firſt then: O labour to ſet up God as the great object 1of your fear; this grand Leſſon Chriſt commands us to take out, Fear not them which kill the body, but art not able Math. 10. 28.Matt 10:28to kill the ſoul; but rather fear him which is able to deſtroy both ſoul and body in Hell, yea, I ſay unto you, fear him. Luk. 12 5.Luke 12:5Chriſt doubles the precept, that it might ſtick with more life and power upon us. As one fire, ſo one fear drives out another; both the puniſhment of loſs, and the puniſhment of ſenſe may be the objects of a filial fear, the fear of a Son, of a Saint, of a Soul that is Eſpouſed and Married 2 Cor. 11. 2. H…ſ. 2. 19, 20.2 Cor 11:2to Chriſt. The fear of God, and the fear of Sin, will drive out the fear of death, and the fear of Hell. O Sirs, will you not fear that God, that hath the Keys of Hell and Death in his own hand, that can ſpake you into Hell at pleaſure, that can by a word of command bring you to Rev. 1. 18Rev 1:18dwell with a devouring fire, yea, to dwell with everlaſting burnings.

Ah Friends, will you fear a burning Feaver, and will you not fear a burning in Hell? Will you fear when the Houſe you live in is on fire, and when the Bed you lye on Iſa. 33. 14.Isa 33:14is on fire, (though it may be quenched) and will you not fear that fire that is unquenchable, when men run through the Streets and cry Fire, Fire, Fire? How do your hearts quake and tremble in you, and will you not fear the fire of Hell, will you not fear everlaſting fire. Sir Francis Math. 3. 12. Math. 25. 41.Matt 3:12Matt 25:41Bacon, in his Hiſtory of Henry the Seventh, relates, how it was a by-word of the Lord Cordes, (who was a prophane, Popiſh, Atheiſtical French Lord) that he could be content to lye ſeven years in Hell, ſo he might win Callice from the Engliſh; but had this Popiſh Lord lyen but ſeven minutes under unſupportable torments, he would quickly have repented of his mad bargain. It was good Counſel that one of the Ancients gave, Deſcendamus in infernum viventes, ne deſcendamus morientes, Let us go into Hell while we are alive, by a ſerious meditation, p. 187and holy conſideration, that we may not go into it Bernard.when we be dead by real miſeries. God can kill, and more than that, He can caſt into Hell; here is both temporal and eternal deſtruction, both Rods and Scorpians. He can kill the body, and then damn both body & ſoul, and caſt them into Hell; and therefore it becomes every one to ſet up God as the great object of their fear. Yea, I ſay unto you, fear him; yea, I ſay unto you fear him. This redoubling of the ſpeech adds a greater enforcement to the admonition: 'Tis like the laſt ſtroke of the hammer, that rivets and drives up all to the head. Thus David uſes this ingemination. Thou, even Thou art to be Pſal 76. 7.Ps 76:7feared, and who may ſtand in thy ſight; when thou art Angry, thou canſt look them to Death, yea, to Hell. And 'tis worth the obſerving, that this ingemination, and reinforcement here annexed, is to the affirmitive clauſe, not to the negative. Our Saviour ſaith not, Yea, I ſay unto you, fear not them; but he places the reduplication upon the affirmative precept. I ſay unto you, fear him. O Sirs, temporal judgments are but the ſmoak of his Anger, but in Hell there are the flames of his Anger, that fire burns fiercely, and there is no quenching of it. Excuſe me (ſaith the Father) thou breakeſt bonds and impriſonments, O Emperour, but God's threatnings are much more terrible; He threatens Hell-torments and everlaſting damnation; and certainly, where there is the greateſt danger, there 'tis fit that there ſhould be the greateſt dread. But

Secondly: Then flee from the Wrath to come. 2. Math. 3. 7. Though deſtruction by the Romans is not here excluded, yet the principal thing that he means by Wrath to come, i… Hellfire, Math. 23. 33.Matt 3:7Matt 23:33Oh Sirs, that you would ſeriouſly and frequently dwell upon theſe ſhort hints.

1. Wrath to come is the greateſt Wrath, 'tis the greateſt Evil that can befal a Soul. Who knows the power of thy Wrath, Pſal. 19. 11. Wrath to come, is ſuch Wrath as no man can either avoyd, or abide, and yet ſuch is moſt mens ſtupidity, that they will not believe it till they feel it. As God is a great God, ſo his Wrath is p. 188a great Wrath. I may allude to that which Zebah and Nahum. 1. 16. Judg. 8. 21.Nah 1:16Judg 8:21Zalmunua ſaid to Gideon, As the man is, ſo is his ſtrength. So may I ſay, as the Lord is, ſo is his Wrath. The wrath of an earthly King, is compared to the roaring of Prov. 19. 12.Prov 19:12a Lyon. Heb. of a young Lyon, which (being in his prime) roars moſt terribly; he roars with ſuch a force, that he amazes the Creatures whom he hunts ſo, as that they have no power to fly from him. Now if the Wrath of a King be ſo terrible, Oh how dreadful muſt the Wrath of the King of Kings then be. The greater the Rev. 17. 14.Rev 17:14evil is, the more cauſe we have to flee from it, Now, Wrath to come, is the greateſt evil, and therefore the more it concerns us to flee from it. But

Secondly: Wrath to come, is Treaſured up Wrath. 2Sinners are ſtill a Treaſuring up Wrath againſt the day of Wrath; in Treaſuring there is, 1. Laying in. Rom. 2. 5.Rom 2:52. Lying hid. 3. Bringing out again as there is occaſion.

Whilſt wicked men are following their own Luſts, they think that they are ſtill adding to their own happineſs; but alas, they do but add Wrath to Wrath, they do but heap up Judgment upon Judgment, puniſhment upon puniſhment. Look as men are daily adding to their Treaſure more & more. So impenitent Sinners are daily encreaſing the Treaſures of wrath againſt their own ſouls. Now who would not flee from Treaſures of Wrath. But

Thirdly: Wrath to come, is pure Wrath, 'Tis Judgment 3. Jam. 2. 13.Jas 2:13without Mercy; the Cup of Wrath which God will put into Sinners hands at laſt, will be a Cup of pure Wrath, all Wrath, nothing but Wrath, Rev. 14. 10. This drinking of the Wine of the Wrath of God, without mixture, notes ſu… mam paerae ſeveritat…m.The ſame ſhall drink of the Wine of the Wrath of God, which is poured out without mixture, int… the Cup of his Indignation; and he ſhall be tormented with Fire and Brimſtone in the preſence of the Holy Angels, and in the preſence of the Lamb. Look as there is nothing but the pure glory of God, that can make a man perfectly and fully happy, ſo there is nothing but the pure Wrath of God that can make a man p. 189fully and perfectly miſerable. Reprobates ſhall not only ſip of the top of Gods Cup, but they ſhall drink the dregs of His Cup; they ſhall not have at laſt one drop of Mercy, nor one crumb of Comfort; they have fill'd up their Life time with ſin, and God will fill up their Eternity with torments. But

Fourthly and laſtly: As Wrath to come is pure wrath, 4ſo Wrath to come is everlaſting Wrath; Rev. 14. 11. And the ſmoak of their torment aſcendeth up for ever and ever. Would to God (ſaith one) men would every where Chryſoſtom.think and talk more of Hell, and of that Eternity of Extremity, that they ſhall never elſe be able to avoid, or to abide. See the Scriptures in the Margent. The Damned (ſaith 2 Theſ. 1. 8. Jude 9 6. Math. 25. 46. Iſa. 33. 14. &c.2 Thess 1:8Matt 25:46Isa 33:14Gregory) ſhall ſuffer an end without end, a death without death, a decay without decay; for their death ever liveth, their end ever beginneth, their decay never ceaſeth, they are ever healed to be new wounded, and always repaired to be new devoured; they are ever dying, and never dead, eternally broyling, and never burnt up; ever roaring in the pangs of death, and never rid of thoſe pangs; for they ſhall have puniſhment without pitty, miſery without mercy, ſorrow without ſuccour, crying without comfort, miſchief without meaſure, and torment without eaſe, where the Worm dyeth not, and the Fire is never quenched. The Torments of the Damned ſhall continue as many Worlds, as there be Stars in the Firmament, as there be grains of Sand on the Sea-ſhore, and as there be drops of Water found in the Sea; and when theſe Worlds are ended, the pains and torments of Hell ſhall not ceaſe, but begin, a freſh; and thus this Wheel ſhall turn round without end.

O! the folly and vanity, the madneſs and baſeneſs of poor wretched Sinners, who expoſe themſelves to everlaſting torments for a few fleſhly momentary pleaſures. O Sirs, who can ſtand before his Indignation, and who can abide in the fierceneſs of his Anger▪ His fury is poured Nah…m. 1. 6.out liky ſire, and the Rocks are thrown down by him. Now p. 190how ſhould theſe things work poor Sinners to flee from Wrath to come, by fleeing to Chriſt, Who alone is able to 1 Theſ. 1. 10.1 Thess 1:10ſave them from Wrath to come. Themiſtocles underſtanding that King Admcius was highly diſpleaſed with him, he took up the Kings young Son in his Arms, and ſo treated Pl…tarch in vi…a.with the Father, holding his Darling in his Boſom, and by that means pacified his wrath. Ah Sinners, Sinners, the King of Kings is highly offended with you, and there is no way to appeaſe his Wrath, but by taking up Chriſt in your Arms, and ſo preſent your ſuits to him But

Thirdly: If there be a Hell, then don't let flie ſo fiercely ….againſt thoſe faithful Miniſters, who ſeriouſly and conſcientiouſly do all they can to prevent your droping into Hell; don't call them legal Preachers, who tell you that 2 Cor. 5 20. 2 Cor. 12. 15. Chryſoſtom. Hom. 44. in Matth.2 Cor 5:202 Cor 12:15there is a Hell, and that there is no torments to Helliſh torments; if either you conſider their extremity or eternity, be not ſo hot, nor ſo angry with thoſe Embaſſadors of Chriſt, who are willing to ſpend and be ſpent, that they may keep you from running head-long to Hell. To Look as he ſaid that nothing but the eloquence of Tully could ſufficiently ſet forth Tulle… 's eloquence, ſo none can expreſs theſe everlaſting torments, but he that is from everlaſting to everlaſting. Millions of years multiplyed by millions, make not up one minute to this E…ernity; but who conſider…t, who believes it, &cthink of Hell (ſaith one) preſerves a man from falling into it, and ſaith the ſame Author. Ʋtinam ubi que de Gehenna diſſeretur. I could wiſh men would diſcourſe much, and oft of Hell. It was a ſaying of Gregory Nyſſ…n, who lived about thirteen hundred years ago. He that do's but hear of Hell, is without any further labour or ſtudy taken off from ſinful pleaſures: But what Miniſter can ſay ſo now? Surely mens hearts are grown worſe ſince, for how do moſt men run head-long to Hell, and take a pleaſure to dance hood-wicn't into everlaſting burnings. O had but the deſperate Sinners of this day, who ſwear and curſe, drink and drab, and drown themſelves in fleſhly pleaſures; but one ſight of this Hell, how would it charm their mouths, apale their ſpirits, and ſtrike fear and aſtoniſhment into their hearts.

I can't think that the high Tranſgeſſors of this day, durſt be ſo highly wicked as they are, did they but either ſee or fore-ſee what they ſhall one day certainly feel, p. 193except there be ſound and ſerious repentance on their ſides, and pardoning grace on God's. Bellarmine was of opinion, that one glimps of Hell, were enough to make a man, not only turn Chriſtian, and ſober, but Monk too; to live after the ſtricteſt rule that may be: And yet, he tells us of a certain Advocate of the Court of Rome; who, being at the point of death, ſtirred up by them that were about him, to repent and call upon God for mercy: he, with a conſtant countenance, and without ſign of any fear, turned his ſpeech to God, and ſaid, Bellar. de arte moriendi, l. 2. c. 10Lord, I have longed much to ſpeak to thee, not for my ſelf, but for my wife and children; for I am haſting to Hell, I am now a going to dwell with Devils; neither is there any thing that I would have thee to do for me: and this he ſpoke, ſaith Bellarmine (who was then preſent, and heard it.) (Animo tam tranquillo ac ſi de itinere, ad villam loqueretur) With as pacate, ſerene and tranquil a mind, as if he had been ſpeaking of going to the next town or village: Ah, who can read or write ſuch a relation without horrour and terrour. But,

Fourthly, If there be a Hell, then do not fret, do not 4. Pſal. 37. 1, 2. Pſal. 73. 21. Prov. 3. 31. Pſal. 9. 17.Ps 37:1Ps 37:2Ps 73:21Prov 3:31Ps 9:17envy the proſperity and flouriſhing eſtate and condition of wicked and ungodly men; for God has given it under his hand, that they ſhall be turned into Hell; The wicked ſhall be turned into hell, and all the nations that forget God. 'Twas a wiſe ſaying of Marius, to thoſe that envy great men their honour, let them (ſaith he) envy them their burdens. I have read a ſtory of a Roman, who was by a Court-marſhal, condemned to die for breaking his rank to ſteal a bunch of Grapes; and as he was going to execution, ſome of the ſouldiers envied him, that he had Grapes, and they had none: ſaith he, do you envy me my Grapes, I muſt pay dear for them. Ah ſirs, do not envy wicked mens grapes, do not envy their riches, their honours, their greatneſs, their offices, their dignities; for they ſhall one day pay dear for theſe things; high ſeats to many are uneaſie, and the down fall terrible. How art Iſa. 14. 12.Isa 14:12thou fallen from heaven, O Lucifer, ſon of the morning: 'tis p. 194ſpoken of the Chaldean Monarch; who, though high, yet had a ſuddain change befel hm. It is not a matter of ſo great joy to have been high and honourable, as it is of grief, anguiſh and vexation to be afterwards deſpicable and contemptible: Come down, and ſit in the duſt; Babylon Iſa. 47. 1.Isa 47:1was the Lady of Kingdoms; but, ſaith God, ſit in the duſt: Take the mill-ſtones, and grind: The Lord of hoſts …erſ. 2. …ſa. 23. 9.hath purpoſed it to ſtain (Heb. to pollute) the pride of al glory; and to bring into contempt, all the honourable of the earth: He ſhall bring down their pride together: Wo to the Iſa. 25. 11. …ſa 28. 1. verſ. 3.Isa 25:11crown of pride: the crown of pride ſhall be trodden under feet. God will bring down the Crown of pride, to the duſt, to aſhes, yea, to hell; and therefore, do not envy the Crown of pride. Croeſus was ſo puffed up with his Crown of pride, with his great riches, and worldly glory, that he boaſted himſelf to be the happieſt man that lived: But Solon told him, that no man was to be accounted happy before death: Croeſus little regarded what Solon had ſaid unto him, until he came by miſerable experience, to find the uncertainty of his riches, and all worldly glory, which before he would not believe: For when he was taken by King Cyrus, and condemned to be burned, and ſaw the fire preparing for him, then he cried out, O Solon, Solon! Cyrus asking him the cauſe of the outcry; he anſwered, that now he remembred what Solon had told him in his proſperity; Nemo ante obitum foelix; that no man was to be accounted happy before death. Who can ſumm up thoſe Crowns of pride, that in Scripture and Hiſtory, God has brought down to the duſt, yea, to the dunghil. Have not ſome wiſhed, when they have been breathing out their laſt, that they had never been Kings, nor Queens, nor Lords, nor Ladies? &c. Where is there one of ten thouſand, who is advanced, and thereby any thing bettered! Solus Imperatorum Veſpaſianus …n melius mutatus: Few men believe what vexations lie under the pillows of Princes. You look upon my Crown and my Purple Robes, ſaith Artaxerxes; but did you know how they were lined with p. 195thorns, you would not ſtoop to take them up. Damocles highly extolled Dionyſius his condition; Dionyſius, to convince him of his miſtake, provides a royal feaſt, invites him to it, commands his ſervants to attend him; no meat, no mirth, no muſick is wanting; but withal, cauſed a ſharp ſword to be hung over his head by an horſe hair: which made Damocles tremble, and to forbear both meat and mirth: Such, even ſuch, ſaith Dionyſius the Sicilian Tyrant, is my life, which thou deemeſt ſo pleaſant and happy. O ſirs! there is a ſword of wrath, which hangs over every ſinners head, even when he is ſurrounded with all the gay and gallant things of this world.

Outward proſperity is commonly given in wrath, as you may ſee by comparing the Scriptures in the margin Hoſ. 13. 11. Pſal. 73. Pſal. 78. 30, 31. Prov. 1. 32. Luk. 12. 16. to the 22. Eccl…ſ. 5. 12, 13.Hos 13:11Ps 73Ps 78:30Ps 78:31Prov 1:32Luke 12:16together: Proſperity kills and damns more than adverſity. The Germans have this proverb, That the pavement of Hell is made of the glorious Creſts of Gallants. It had been infinitely better for the great men of this world, that they had never been ſo great; for their horrid abuſe of God's mercy and bounty, will but encreaſe their miſery and damnation at laſt. That Ancient hit it, who ſaid, becauſe they have taſted ſo liberally of God's kindneſs, Auguſtine.and have imployed it only againſt God's glory; their felicity ſhall be ſhort, but their miſery ſhall be endleſs: and therefore, to ſee the wicked proſper and flouriſh in this The whole Turkiſh Empire is nothing elſe but a cruſt, caſt by our Father to his dogs; and it is all they are likely to have; let them make them merry with it, ſaid Luther.world, is matter, rather of pity than envy; 'tis all the heaven they muſt have. Theſe are as terrible Texts as any in the whole book of God, Mat. 6. 2. Verily I ſay unto you, they have their reward: Luk. 6. 24. Wo to you that are rich, for you have received your conſolation: James 5. 1, 2, 3. Go to now, ye rich men, weep and howl for your miſeries that ſhall come upon you: Your riches are corrupted, and your garments are moth-eaten; your gold and ſilver is cankred, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire. Gregory being advanced to places of great preferment, profeſſed that there was no Scripture that went ſo near his heart, and that ſtruck ſuch a trembling into his ſpirit, as that ſpeech of Abraham to p. 196Dives, Luk. 16. 25. Son, remember thou in thy life time, receivedſt thy good things: They that have their heaven here, are in danger to miſs it hereafter. It is not God's uſual way (ſaith one) to remove a deliciis, ad delicias; from delights, J…rom.to delights: to beſtow two Heavens, one here, and another hereafter: and doubtleſs, hence it was that David made it his ſolemn prayer, Deliver me from the wicked, from men of the world, which have their portion in this life, Pſal. 17. 14.Ps 17:14and whoſe belly thou filleſt with thy hid treaſure. It is a very hard thing to have earth and heaven too: God did not turn man out of one Paradiſe, that he ſhould here provide himſelf of another. Many men, with the Prodigal, cry out, give me the portion that belongs to me, give Luk. 15. 12.Luke 15:12me riches, and give me honour, and give me preferment, &c. and God gives them their deſires, but 'tis with a vengeance; As the Iſraelites had Quails to choke them, and afterwards a King to vex them▪ and a Table to be a ſnare Pſal. 78. 24.—32.Ps 78:24unto them: when the Iſraelites had eaten of their dainty diſhes, Juſtice ſent in a ſad reckoning, which ſpoiled all. Ah friends, there is no reaſon why we ſhould envy the proſperity of wicked men: Suppoſe (ſaith one) that a man Chryſoſtom.one night, ſhould have a pleaſant dream, that for the time might much delight him; and for the pleaſure of ſuch a dream, ſhould be tormented a thouſand years together, with exquiſite torments: would any man deſire to have ſuch a dream upon ſuch conditions. All the contentments of this life are not ſo much to Eternity, as a dream is to a thouſand years: And oh, how little is that man's condition to be envied, who, for theſe ſhort pleaſures of ſin, muſt endure an Eternity of torments! Oh ſirs, do wicked men purchaſe their preſent pleaſures at ſo dear a rate, as eternal torments! and do we envy their enjoyment of them ſo ſhort a time? would any envy a man, going to execution, becauſe he ſaw him in priſon, nobly feaſted, and nobly attended, and bravely courted? or becauſe he ſaw him go up the ladder, with a Gold chain about his neck, and a ſcarlet Gown upon his back? or becauſe he ſaw him walk to execution, through pleaſant fields; or delightſome p. 197gardens? or becauſe there went before him, Drums beating; Colours flying, and Trumpets …ounding? &c. ſurely no: Oh, no more ſhould we envy the grandure of the men of the day; for every ſtep they take, is but a ſtep to an eternal execution; the ſinner is curſt, and Iſa. 65. 20. Ma…. 2. 2.Isa 65:20all his bleſſings are curſt, and who in their wits, would envy a man under a curſe! oh, how much more worthy of our pity, than envy, is that man's condition, who hath all his happineſs confin'd to the narrow compaſs of this life, but his miſery extended to the uttermoſt bounds of an everlaſting duration. But,

Fifthly and laſtly, if there be a Hell, then, Chriſtians, ſpend 5your days in admiring & in being greatly affected with the tranſcendant love of Chriſt, in undergoing helliſh puniſhments in our ſteads: Oh pray, pray hard, that you may be able to comprehend with all ſaints, what is the bredth & length, Eph. 3. 18, 19.Eph 3:18Eph 3:19and depth and height of that love of Chriſt, which paſſeth knowledg, of that love of Chriſt, that put him upon theſe corporeal and ſpiritual ſufferings, which were ſo exceeding great, acute, extreme, univerſal, and continual, and all to ſave us from wrath to come: Chriſt's outward and inward miſeries, 1 Theſ. 1. 1….1 Thess 1:1ſorrows and ſufferings, are not to be parralell'd; and therefore Chriſtians have the more cauſe to love themſelves in the contemplation of his matchleſs love. Oh bleſs Chriſt, oh kiſs Chriſt, oh embrace Chriſt, oh welcome Chriſt, Pſal. 1…3. 1, 2. Pſal. 2 12. Can…. 3 4. Rev. 14. 4, 5. Pſal. 63. 8. Gen. 6. 9. Cant. 8. ult.Ps 1:3Ps 1:1Ps 1:2Ps 2:12Rev 14:4Rev 14:5Ps 63:8Gen 6:9Song 8oh cleave to Chriſt, oh follow Chriſt, oh walk with Chriſt, oh long for Chriſt▪ who, for your ſakes, hath undergone inſupportable wrath and moſt helliſh torments, as I have evidenced at large before, and therefore a touch here may ſuffice. Oh, look up to dear Jeſus, and ſay, oh bleſſed Gal. 3. 13.Gal 3:13Jeſus; thou waſt accurſed, that I might be bleſſed; thou waſt condemned, that I might be juſtified; thou didſt Iſa. 53. Rom. 8. 30, 34. Pſal. 16. 11.Isa 53Rom 8:30Rom 8:34Ps 16:11for a time undergo the very torments of Hell, that I might for ever enjoy the pleaſures of Heaven; and therefore, I cannot but dearly love thee, and highly eſteem thee, and greatly honour thee, and earneſtly long after thee; and this is all I ſhall ſay by way of Inference. But for a cloſe you will ſay, ubi ſit; where is hell, where p. 198is this place of torment, where is that very place that is ſo frequently called Hell in the Scripture? That there is a Hell, you have ſufficiently proved; but pray, where is it, where is it? Now, to this I anſwer,

Firſt, That it becomes all ſober, ſerious Chriſtians, to 1reſt ſatisfied and contented with thoſe Scriptural Arguments, that do undeniably prove that there is a Hell, a place appointed, where the wicked, the damned ſhall be tormented for ever and ever, though they do not know, nor for the preſent, cannot underſtand where this Hell is. But,

Secondly, I anſwer, curioſity is one of the moſt dangerous 2. Curious enquirers have always layen under the laſh of Chriſt, as you may ſee by comparing theſe Scriptues together, Joh. 21. 22. Act. 1. 6, 7. Luk. 13. 22, 24.John 21:22Acts 1:6Acts 1:7Luke 13:22Luke 13:24Engines, that the Devil uſes to undo ſouls withal. When Satan obſerves, that men do in good earneſt, ſet themſelves to the obtaining of knowledg, then he ſtrives to turn them to vain enquiries, and curious ſpeculations; that ſo, if they will be knowing, he may keep them buſied about unprofitable curioſities. The way to make us mere fools, is to affect to know more than God would have us: Adam's tree of knowledg made him and his poſterity fools: Curioſity wa the bait, whereby the Devil caught our firſt Gen. 3. 5, 6.Gen 3:5Gen 3:6parents, and undid us all: Curioſity is the ſpiritual Adultery of the ſoul: Curioſity is ſpiritual drunkenneſs; ſo Auguſt. Epiſt. 77.that, look as the Drunkard, be the cup never ſo deep, he is not ſatisfied, unleſs he ſee the bottom of i; ſo the curious ſearcher into the depths of God, he is unſatisfied till he comes to the bottom of them, and by this means, they come to be mere fools, as the Apoſtle ſaith. Adam Rom. 1. 22.Rom 1:22had a mind to know as much of God, as God himſelf; and by this means he came to know nothing. Curioſity is that Green ſickneſs of the ſoul, whereby it longs for novelties, and loaths ſound and wholeſome truths: 'tis Baſil ſaith divers queſtions may be made about a very Fly, which no Philoſopher is ever able to anſwer: how much rather about heaven, hell, or the work of Grace.the Epidemical diſtemper of this Age: Ah, how many are there, who ſpend their precious time in nice and curious queſtions. As, what did Chriſt diſpute of among the Doctors? where did Paradiſe ſtand? in what part of the world is Local Hell? what fruit was it that Adam eat, and ruined us all? what became of Moſes his body? how many p. 199orders and degrees of elect Angels are there? &c. O! that we could learn contentedly to be ignorant, where God would not have us knowing, and let's nor account it any diſparagement to acknowledge ſome depths in Gods Counſels, Purpoſes, Decrees and Judgments, Rom. 11. 33.Rom 11:33which our ſhallow reaſon cannot fathom. 'Tis ſad when men will be wiſe above what is written, and Rom. 12. 3. 1 Cor. 4. 6.Rom 12:31 Cor 4:6love to pry into Gods ſecrets, and ſcan the myſteries of Religion by carnal reaſon: God often plagues ſuch pride and curioſity, by leaving that ſort of men to ſtrange and fearful falls. When a curious Inquiſitor asked Auſtin what God did before he created the world, Auſtin told him he was making Hell for ſuch buſie Queſtioniſts, for ſuch cuious inquirers into Gods ſecrets: ſuch handſome jerks are the beſt anſwers to men Deut. 29. 29.Deut 29:29of curious minds. But

Thirdly, I anſwer, I concerns us but little, to know whether Hell be in the Air, or in the concave of the 3. Let us not be inquiſitive where Hell is, but rather let our care be to eſcape it, ſaith Chryſoſtem.earth, or of what longitude, latitude, or profundity it is; Let Hell be where it hath pleaſed God in his ſecret counſel to place it, to men unknown, whether in the North, or in the South, under the frozen Zone, or under the burning Zone, or in a pit or a gulf: Our great care ſhould be to avoid it, to eſcape i, and not to be curiouſly inquiſitive about that place, which the Lord in his infinite wiſdom hath not thought fit clearly to reveil, or make known to the ſons of men.

In Hell there's nothing heard, but yells and cryes.

In Hell the Fire never ſlacks, nor Worm never dies.A Pentel…gia, dolor inſerm.

But where is this Hell plac'd? (my Muſe) ſtop there:

Lord ſhew me what it is, but never where.

To worm and fire, to torments there,Prudentius the Poet.

No term he gave, they cannot wear.

Look as there are many that pleaſe themſelves with diſcourſes of the degrees of Glory, whileſt others make p. 200ſure their intereſt in Glory. So many pleaſe themſelves with diſcourſes of the degrees of the torments of Hell, As in Heaven one is more glorious than another, ſo in Hell one ſhall be more miſerable than another. Auguſtin.whileſt others make ſure their eſcaping thoſe torments; and look as many take pleaſure to be diſcourſing about the place where Hell is, ſo ſome take pleaſure to make ſure their eſcaping of that place; and certainly they are the beſt and wiſeſt of men, who ſpend moſt thoughts, and time, and pains how to keep out of it, than to exerciſe themſelves with diſputes about it. But

Fourthly, I anſwer, That it has been the common 4opinion of the Fathers, that Hell is in the bowels of the Infernum eſt locus ſubterraneus. Teriu. lib. 3. de Anim.earth; yea Chriſt and the bleſſed Scriptures, which are the higheſt authority, do ſtrongly ſeem to favour this opinion, by ſpeaking of a Deſcent unto Hell, in oppoſition unto Heaven; and therefore we may as well doubt whether Heaven be above us, as doubt of Hell being beneath us: Among other Scriptures ponder upon theſe, Pſal 140. 10. Let them be caſt into the deep pits, that they riſe not up again. Bring them down into the pit of deſtruction. Prov. 9. 18. Her Gueſts are in the depths of Hell. Prov. 15. 24. The way of life is above to the wiſe, that he may depart from Hell beneath. Sheol is ſometimes taken for a pit, ſometimes for the Grave, and ſometimes, and that ſignificantly too for Hell, all downwards. One ſaith, that Sheol generally ſignifies all Mercerus upon Gen. 37.Gen 37places under the earth; whence ſome conclude, that Hell is in the heart of the earth, or under the earth; without doubt it is below, becauſe it is every where oppoſed to Heaven wich is above: it is therefore called Abyſſus, a deep pit, a vaſt gulf; ſuch a pit as by reaſon of the depth thereof may be ſaid to have no bottom. The Devils entreated Chriſt, that he would not ſend them to this place, Luke 8. 31. in Abyſſum, which is, ſaith one, Immenſae profunditatis vorago, quaſi abſque fundo: Beza upon Mat.A Gulf of unmeaſurable depth, &c. The Apoſtle 2 Pet. 2. 4. ſpeaking of the Angels that ſinned, ſaith God caſt them down into Hell: So Beza in his Annotations telleth p. 201us, the Greeks called that place which was ordained for the priſon and torment of the damned: And reaſon it ſelf doth teach us, that it muſt needs be oppoſite and contrary to that place, in which the ſpirits of juſt men Heb. 12. 23.Heb 12:23made perfect, do reſide, which on all hands is granted to be above, and Hell therefore muſt needs be below, in the center of the earth, ſay ſome, which is from the Superficies three thouſand five hundred miles, as ſome judge. Heſiod ſaith, Hell is as far under the earth, as Heaven is above it: Some have been of opinion, that the pit ſpoken of, ino which Corah, Dathan and Abiram went Num. 16. 3….Num 16:3down alive, when the earth clave aſunder, and ſwallowed them up, was the pit of Hell into which both their ſouls and bodies were immediately conveyed: As we know little in reſpect of the height of Heaven, ſo we know as little in reſpect of the lowneſs of Hell. Some of the upper part of the earth is to us yet (terra incognita) an unknown land; but all of the loweſt part of Hell is to us an unknown land: Many thouſands have travelled thither, but none have returned thence, to make reports, or write Books of their travels. That piece of Geography is very imperfect. Heaven and Hell are the greateſt oppoſites, or remoteſt extremes: Thou Capernaum, which art exalted unto Heaven, ſhalt be Matth. 11. 23.Matt 11:23brought down to Hell. Heaven and Hell are at furtheſt natural diſtance, and are therefoe the everlaſting receptacles of thoſe who are at the furtheſt moral diſtance, Believers and Unbelievers, Saints and Impenitents: And 'tis obſervable, that as the heighthe of Heaven, ſo the depth of Hell is aſcribed to wiſdom, to ſhew the unſearchableneſs of it. O the depth (as well as O the Rom. 11. 33.Rom 11:33heighth) of the wiſdom of God! how unſearchable are his judgments, and his wayes paſt finding out! Certainly Gods depths, and Sathans depths, and Hells depths lie far out 1 Cor. 2. 10. Rev. 2. 24.1 Cor 2:10Rev 2:24of our view; and are hard to be found out; though I ought religiouſly to reverence the wonderful wiſdom of God, and to wonder at his unſearchable judgments; yet I ought not curiouſly and prophanely to ſearch beyond p. 202the compaſs of that which God hath reveiled to us in his word. The Romans had a certain Lake, the depth whereof they knew not; (this Lake they dedicated to Victory) doubtleſs Hell is ſuch a Lake, the depth whereof no man knows, 'tis ſuch a bottomleſs pit that no mortal can ſound. But

Fifthly and Laſtly, I anſwer, Some of the Learned are 5. 2 Pet. 3. 10. 11. 12. 13.2 Pet 3:102 Pet 3:112 Pet 3:122 Pet 3:13of opinion, that Hell is without this viſible world, (which will paſs away at the laſt day) and removed at the greateſt diſtance from the ſedes Bea…orum, the place where the righteous ſhall for ever inhabit. Matth. 8. 12. In tenebras ex tenebris, intelicit…r ex…uſi inf…l. …ius exclu …endi. Auguſ…m.But the children of the Kingdom ſhall be caſt out into outer darkneſs. Matth. 22. 13. Then ſaid the King to his ſervants, bind him hand and foot, and take him away, and caſt him into outer darkneſs. Matth. 25. 30. And caſt ye… the unprofitable ſervant into outer darkneſs: Into a darkneſs, beyond a darkneſs, into a Dungeon beyond and beneath the priſon. The darkneſs of Hell is compared 2. Pet. 2. 4. Ju…le ver… 6. Acts 12. 10. This pri…on was without the gate near mount …al…ry, and it was the loathſo…eſt and vileſt priſon of all, for i… it the Thieves who were carried to Calvary to be executed were kep't; and Chriſt alludeth to this priſon in that Matth. 8. 12. and that Matth. 22. 13. and that Matth. 25. 30. Caſt him into utter darkneſs: Which alluſion could not be underſtood, unleſs there had been a dark priſon without the City, where was utter darkneſs.2 Pet 2:4Acts 12:10Matt 8:12Matt 22:13Matt 25:30to the darkneſs of thoſe priſons, which were often times out of the City: By outer darkneſs, the Holy-Ghoſt Would ſignifie to us that the wicked ſhould be in a ſtate moſt remote from all heavenly happineſs, and bleſſedneſs; and that they ſhould be expulſed out of the bleſſed preſence of God, who is mentium Lum…n. It is uſual among the Greeks, by a comparative to ſet forth the ſuperlative degree; by outer darkneſs we are to underſtand the greateſt darkneſs that is, as in a place moſt remote from all light: They ſhall be caſt into outer darkneſs, that is, they ſhall be caſt into the corporal and palpable darkneſs of the infernal priſon; Immediately after death Sinners Souls ſhall be caſt into the infernal priſon, and in the day of judgment, both their ſouls and their bodies ſhall be caſt into outer darkneſs: Darkneſs is no other thing than a privation of light.

Now Light is twofold, viz. 1. Spiritual, as Wiſdom, Grace, Truth, now the privation of this light, is internal darkneſs and ignorance in the ſpirit and inward man. 2. There is a ſenſible and corporal light, p. 203whoſe privation is outer darkneſs; and this is the darkneſs ſpoken of in the three Scriptures laſt cited: For although there be fire in hell, yet it is a dark, and ſmoaky fire, and not clear, except only ſo as the damned may ſee one another, for the greater encreaſe of their miſery, as ſome write. Now I ſhall leave the ingenious Reader to conclude as he pleaſes, concerning the place where Hell is; deſiring and hoping that he will make it the greateſt buſineſs of his life, to eſcape Hell, and to get to Heaven, &c.

Thirdly and Laſtly, If Jeſus Chriſt did feel and ſuffer 3the very torments of Hell, though not after a helliſh manner; then let me infer, that certainly the Papiſts are greatly out, they are greatly miſtaken, and do greatly err; who boldly and confidently aſſert, that Chriſts Soul in ſubſtance went really and locally into Hell: Bellar. de Chriſt. Anim…. lib. 4. cap. 10. 11, 12, 13, 14, 15, 16. Te…. 1. Vide Calvin in Inſtitu…. lib. 2. cap. 16. Sect. 9.Bellarmine takes a great deal of pains to make good this aſſertion, but this great Champion of the Romiſh Church may eaſily be confuted: Firſt, becauſe that limbus patrum, and Chriſts fetching the fathers from the skirts of Hell, (about which he makes ſo great a noiſe) is a meer fable, and not bottomed upon any ſolid grounds of Scripture. Secondly, becauſe upon Chriſts dying, and ſatisfying for our ſins, his ſoul went that very day into Paradiſe; as Adam ſinning, was that very day caſt out of Luke 23. 43. Gen. 3. 23, 24. John 18. 30. Heb. 9. 12. 1 Th…ſ. 1. 10. Eph. 4. 8. Heb. 2. 14. 15. Coloſſ. 2. 14. 15. 'Tis a plain alluſion to the Roman Triumphs, where the Victor aſcended to the Capitol in a Chariot of State, the priſoners following on foot with their hands bound behind them, &c.Luke 23:43Gen 3:23Gen 3:24John 18:30Heb 9:12Heb 9:1Eph 4:8Heb 2:14Heb 2:15Col 2:14Col 2:15Paradiſe, and his ſoul could not be in two places at once. Thirdly, becauſe this deſcent of Chriſts Soul into Hell, was altogether needleſs, and to no end; what need was there of it, or to what end did he deſcend? not to ſuffer in Hell, for that was finiſhed on the Croſs; not to redeem, or reſcue the Fathers out of Hell; for the elect were never there, and Redemption from Hell was wrought by Chriſts death, as the Scriptures do clearly evidence; not to triumph there over the Devils, &c. For Chriſt triumphed over them when he was on the Croſs: Chriſt in the day of his ſolemn inauguration into his Heavenly Kingdom, triumphed over Sin, Death, Devils, p. 204and Hell; when Chriſt was on the Croſs, he made the Devils a publick ſpectacle of ſcorn and deriſion, as Tamerlane did Bajazet the great Turk, whom he ſhut up in an Iron Cage, made like a Grate, in ſuch ſort, as tha… Turk. Hiſt. 220.…e might on every ſide be ſeen, and ſo carried him up and down all Aſia, to be ſcorned and derided by his own people. By theſe few hints you may ſee the vanity and folly of the Papiſts, who tell you that Chriſts ſoul in ſubſtance went really and locally into Hell. I might make other inferences, but let theſe ſuffice at this time.

Fourthly, As Jeſus Chriſt did feel and ſuffer the very 4torments of Hell, though not after a helliſh manner; ſo Jeſus Chriſt was really, certainly made a curſe for us: Jeſus Chriſt did in his ſoul and body bear that curſe of the Law, which by reaſon of tranſgreſſion was due to us: Chriſt hath redeemed us from the curſe of the Law, Gala. 3. 13.Gal 3:13being made a curſe for us: for it is written, curſed is every one that hangeth on a tree. He ſaith not Chriſt was curſed, but a curſe, which is more; it ſhews that the curſe of all did lie upon him. The death on the tree, was accurſed above all kinds of deaths, as the Serpent was Gen. 3. 14.Gen 3:14accurſed above all the beaſts of the field. This Scripture Not that all that are hanged ſhould be damned, for the contrary appears in that Luke 23. 43. Neither is hanging in it ſelf, or by the law of nature, or by civil law, more execrable than any other death.Luke 23:43refers to Deut. 21. 33. His body ſhall not remain all night upon the tree; but thou ſhalt in any wiſe hury him that day: for he that is hanged, is accurſed of God. The holy and wiſe God appointed this kind of puniſhment, as being the moſt cruel and reproachful, for a type of the puniſhment, which his Son muſt ſuffer to deliver us from the curſe. Hanging on a tree was accounted the moſt ſhameful, the moſt diſhonourable, the moſt odious, and infamous, and accurſed of all kinds of death, both by the Iſraelites and other nations, becauſe the very manner of the death, did intimate that ſuch men as were thus executed, were ſuch execrable, baſe, vile and accurſed wretches; that they did defile the earth with treading on it, and would pollute the earth if they ſhould die upon it; and therefore were hang'd up in the air, as perſons not fit to converſe amongſt men, or touch the ſurface p. 205of the ground any more. But what ſhould be the reaſon why the ceremonial Law affixed the curſe to this death, rather than any other death: I anſwer firſt, becauſe this was reckoned the moſt ſhameful and diſhonourable of all deaths, and was uſually therefore the puniſhment of thoſe, that had by ſome notorious wickedneſs provoked God to pour out his wrath upon the whole land, and ſo were hanged up to appeaſe his wrath; as you may ſee in the hanging of thoſe Princes, that were guilty of committing whoredome with the Daughters of Moab: And in the hanging of Saul's ſeven Num. 25. 4.Num 25:4ſons in the days of David, when there was a Famine 2 Sam. 21. 6. 7. 8, 2.2 Sam 21:62 Sam 21:72 Sam 21:82 Sam 21:2in the land, becauſe of Saul's perfidious oppreſſing of the Gibeonites: And in Joſhuah's hanging of the five Kings of the Amorites. But ſecondly and mainly, it was Joſh. 16. 26.Josh 16:26with reſpect to the Death Chriſt was to die: God would have his Son the Lord Jeſus to ſuffer this kind of death, that hence it might be the more evident, that in his death he bare the curſe due to our ſins, according to that of the Apoſtle, Gala. 3. 13. Chriſt was certainly made that curſe which he redeemed us from, otherwiſe the Apoſtle does not reaſon either ſoundly or fairly, when he tells us we are redeemed from the curſe, becauſe Chriſt was made a curſe for us; he remitteth that curſe to us, which he received in himſelf. That Father hit the Bela in 3. ad Galat.mark, who ſaith, Chriſtus ſupplicium noſtrum ſine reatu ſuſcepit, ut ſolveret reatum, & finiret ſupplicium: Chriſt hath taken our puniſhment without guilt, to looſe the guilt, and end the puniſhment. We were ſubject to the curſe, becauſe we had tranſgreſſed the Law, Chriſt was not ſubject becauſe he had fulfilled it: Eam ergo execrationem Oecumenius in 3. ad Galat.ſuſcepit, cui obnoxius non erat, quum ſuſpenſus ſuit in ligno, ut execrationem ſolveret, quae adverſùs nos erat: He therefore took that curſe to the which he was not ſubject, when he hanged upon the tree, to looſe the curſe which was againſt us. Such a curſe or execration was Chriſt made for us, as was that from which he redeemed us; and that curſe from which he redeemed us, was no other p. 206than the curſe of the Law, and that curſe of the Law included all the puniſhment, which ſinners were to bear, or ſuffer for tranſgreſſion of the Law, of which his hanging on the Croſs, was a ſign and ſymbol; and this curſe was Chriſt made for us, (that is) he did bear and ſuffer it to redeem us from it: Chriſt was verily made a curſe for us, and did bear both in his body and ſoul that curſe, which by reaſon of the tranſgreſſion of the Law was due to us: And therefore I may well conclude this head with that ſaying of Hierome. Injuria Domini, noſtra Hierom. in 3. ad Galat.Gloria: The Lords injury is our Glory. The more we aſcribe to Chriſts ſuffering, the leſs remaineth of ours; the more painfully that he ſuffered, the more fully are we redeemed; the greater his ſorrow was, the greater our ſolace; his diſſolution is our conſolation, his Croſs our Comfort; his annoy, our endleſs joy; his diſtreſs in ſoul, our releaſe, his calamity our comfort; his miſery our mercy, his adverſity our felicity, his Hell our Heaven. Chriſt is not only accurſed, but a curſe; and this expreſſion is uſed both for more ſignificancy; and uſefulneſs to note out the truth and realneſs of the thing; and alſo to ſhew the order and way he took, for bringing us back unto that bleſſedneſs, which we had loſt. The Law was our righteouſneſs, in our innocent condition, and ſo it was our bleſſedneſs; but James 1. 24.Jas 1:24the firſt Adam falling away from God by his firſt tranſgreſſion, plunged himſelf into all unrighteouſneſs, and ſo inwrapped himſelf in the curſe: Now Chriſt the ſecond Adam, that he may reſtore the loſt man into an eſtate of bleſſedneſs, he becomes that for them, which the Law is unto them; namely a curſe: beginning where the Law ends, and ſo going backward to ſatisfie the demands Rom. 10. 4.Rom 10:4of the Law to the uttermoſt, he becomes firſt a curſe for them, and then their righteouſneſs, and ſo their bleſſedneſs. Now Chriſts becoming a curſe for us, ſtands in this, that whereas we are all accurſed by the ſentence of the Law, becauſe of ſin, he now comes in our room, and ſtands under the ſtroke of that curſe, p. 207which of right belongs to us; So that it lies not now any longer on the backs of poor ſinners, but on him for Heb. 7. 22.Heb 7:22them, and in their ſtead, therefore he is called a Surety: The Surety ſtands in the room of a Debtor, Malefactor, or him that is any way obnoxious to the Law, ſuch is Adam and all his poſterity. We are by the doom of the Law, evil do…rs, Tranſgreſſors, and upon that ſcore, we ſtand indebted to the Juſtice of God; and lie under the ſtroke of his wrath: Now the Lord Jeſus ſeeing us in this condition, he ſteps in, and ſtands between us and the blow; yea, he takes this wrath and curſe off from us unto himſelf, he ſtands not only, or meerly, after the manner of a Surety among men, in the caſe of debt; For here the Surety indeed enters bond with the principal, for the payment of the debt; but yet he expects that the debtor ſhould not put him to it, but that he ſhould diſcharge the debt himſelf, he only ſtands as a good ſecurity. No, Chriſt Jeſus doth not expect that we ſhould pay the debt our ſelves, but he takes it wholly to himſelf: As a Surety for a Murtherer or Traitor, or ſome other notorious Malefactor, that hath broken priſon, and is run away; he lies by it body for body, ſtate for ſtate, and undergoes whatſoever the Malefactor is chargeable withal for ſatisfying the Law: Even ſo the Lord Jeſus Chriſt ſtands Surety for us runnagate Malefactors; making himſelf liable to all that curſe, which belongs to us, that he might both anſwer the Law fully, and bring us back again to God: As the firſt Adam ſtood in the room of all mankind fallen; ſo Chriſt the ſecond Adam ſtands in the room of all mankind, which is to be reſtored; he ſuſtains the perſon of all thoſe which do ſpiritually deſcend from him, and unto whom he bears the relation of a Head: Eph. 1. 22. 23.Eph 1:22Eph 1:23Chriſt did actually undergo, and ſuffer the wrath of God, and the fearful effects thereof, in the puniſhments threatned in the Law. As he became a debtor, and was ſo accounted, even ſo he became payment thereof; he was made a ſacrifice for ſin, and bare to the …ull, all p. 208that ever Divine Juſtice did, or could require, even the uttermoſt extent of the curſe of the Law of God, he muſt thus undergo the curſe, becauſe he had taken upon him our ſin. The Juſtice of the moſt High God reveiled in the Law, looks upon the Lord Jeſus as a ſinner, becauſe he hath undertaken for us, and ſeiſeth upon him accordingly, pouring down on his head the whole curſe, and all thoſe dreadful puniſhments, which are threatened in it againſt ſin, for the curſe followeth ſin, as the ſhadow the body; whether it be ſin inherent, or ſin imputed; even as the bleſſing follows righteouſneſs, whether it be righteouſneſs inherent, or righteouſneſs imputed. But

Fifthly, He that did feel and ſuffer the very torments 5of Hell, though not after a helliſh manner, was Godman: Chriſt participates of both natures, being foreign God and man, God-man, ſuch a Mediator ſinners needed, no Mediator but ſuch a one who hath intereſt in both parties, could ſerve their turns, or ſave their ſouls; and ſuch a one is the Lord Jeſus, he hath an intereſt in both parties, and he has an intereſt in both natures; the God-head and the man hood. The bleſſed Scriptures are ſo expreſs and clear in theſe points, that they muſt ſhut their eyes with a witneſs againſt the light, that can't ſee Chriſt to be God man, to be God and man. I ſhall firſt ſpeak ſomething of Chriſt, as he is God: Now here are fathomleſs depths, and bottomleſs 1 Pet. 1. 12. foreign. The word ſignifies to look wiſhly and intently, as the Cher…bi…s of old look'd into the Mercy-Seat. Exod. 25. 18, 19 It ſignifie, prying into a thing over-veiled and hidden from …ight, to look as we ſay wiſhly at it, as if we would look even through it.1 Pet 1:12Exod 25:18Exod 25:19bottoms, if I may ſo ſpeak; here are ſtupendious and amazing myſteries, aſtoniſhing and confounding excellencies, ſuch as the holy Angels themſelves deſire to pry into. God is foreign, dwelling in acceſſible light: 1 Tim. 6. 16. Here are ſuch beauties and perfections that had I (as the Poet ſpeaks) a hundred tongues, a hundred mouths, and a voice of ſteel, yet I could not ſufficiently deſcribe them: Nevertheleſs give me lieve to ſay ſomething concerning our Lord Jeſus Chriſt, who is one eternal God with the Father, and with the Holy Ghoſt; I might produce a p. 209cloud of witneſſes in the caſe, but it is enough that we have the Authority of the ſacred Scriptures, both in the Old and New Teſtament, confirming of it; and therefore I ſhall lay down ſome proofs or demonſtrations of the eternal Godhead of Chriſt, which I ſhall draw out of the bleſſed Scripture. This is a point of high concernment, that Chriſt is God; ſo high, as whoſoever buildeth not upon this, buildeth upon the Sands. This is the rock of our Salvation, The word was God. Concerning John 1. 1.John 1:1this important point, conſider

Firſt, That the Godhead of Chriſt is clearly aſſerted, 1and manifeſted both in the Old and New Teſtament: Take a taſte of ſome of thoſe many Scriptures, which might be cited, Iſa. 43. 10. 11, 12. That ye may know Compare theſe Scriptures of the Old Teſtament with theſe in the New. Heb. 1. 2, 3. 1 John 1. 7. A…s 4. 12. Eph. 4. 8. R…m. 9. 30. Jer. 33. 23. Pſal. 6. 68, 18, 19, 20.Heb 1:2Heb 1:31 John 1:7Eph 4:8Jer 33:23Ps 6:68Ps 6:18Ps 6:19Ps 6:20and believe, and underſtand that I am he, I, even I am Jehovah, and beſides me there is no Saviour. And Iſa. 41. 21. 22, 23, 24, 25. There is no God elſe beſides me: A juſt God and Saviour, there is none beſides me. Look unto me and be ye ſaved all the ends of the earth, for I am God, and there is none elſe. To me every knee ſhall bow,—In Jehovah have I righteouſneſs—In Jehovah ſhall the ſeed of Iſrael be juſtified: Compare this with Rom. 14. 10, 11. And the Socinians may as ſafely conclude, that there is no other God but Jeſus Chriſt, as they may conclude that there is no God, but God the Father, from the ſeventeenth of John: But they and we ought to conclude from theſe Scriptures, that Jeſus Chriſt is not a different God from the Father, but is one and the ſame God with him; ſo he is called The mighty God, The everlaſting Father. Iſa. 9. 6. Take a few clear places out of the New Teſtament; as that in Rom. 9. 5. Of whom as concerning the fleſh Chriſt came, who is over all God bleſſed for ever more. Chriſt is here himſelf called God bleſſed for ever. So Tit. 2. 13. Looking for that hope, and the glorious appearance of the great God, and our Saviour Jeſus p. 210Chriſt: Who is it that ſhall appear at the laſt day in the clouds, but Chriſt? who is called the great God and our Saviour? God bleſſed for ever, ſaith Paul to the Romans, The great God, ſaith Paul to Titus; 1 John 5. 20. And we know that the Son of God is come, and hath given us an underſtanding, that we may know him that is true: and we are in him that is true, even in his Son Jeſus Chriſt. This is the true God, and eternal life. Phil. 2. 6. He was in the form of God, and thought it no robbery to be equal with God: And Coloſſ. 2. 9. In him dwelleth the fulneſs of the Godhead bodily. John 20. 28. My Lord, and my God. 1 Tim. 3. 16. God manifeſted in the fleſh. To which of Heb. 1. 1.Heb 1:1the Saints, or Angels did God ſay at any time, thou art my Son, The Heir of all things, the illuſtrious brightneſs of my Glory, and lively character of my perſon. Thy Throne oh God is for ever and ever, and all the Angels of God ſhall worſhip thee: Certainly he who is Gods own, proper, natural, conſubſtantial, coeſſential, only begotten Son, he is God: where ever this Sonſhip is, theres the Deity or the Divine Eſſence. Now Chriſt is thus Gods ſon, therefore he is God: What the Father is, as to his nature, that the Son muſt alſo be; now the firſt perſon the Father of Chriſt is God; whereupon he too, who is the Son, muſt be God alſo. A Son always participates of his Fathers eſſence, there is betwixt them evermore an Identity and oneneſs of nature; if therefore Chriſt be Gods Son (as is moſt evident throughout the Scripture he is) then he muſt needs have that very nature and eſſence which God the Father hath, inſomuch that if the ſecond perſon be not really a God, the firſt perſon is but equivocally a Father. Theſe Scriptures out of the Old and New Teſtament are ſo evident, and pregnant to prove the Godhead of Chriſt, that they need no illuſtration, yea, they ſpeak ſo fully for the Divinity of Chriſt, that all the Arians and Socinians in the world, do but in vain go about to elude them. But

p. 211Secondly, Let us ponder ſeriouſly upon theſe Scriptures: 2John 3. 13. And no man hath aſcended up to Heaven, but he that came down from Heaven, even the Son of man, which is in Heaven. v. 31. He that cometh from above, is above all: he that cometh from Heaven is above all. John 8. 23. Ye are from beneath, I am from above. John 16. 28. I came forth from the Father, and am come into the world: and again I leave the world, and go to the Father. Now from theſe bleſſed Scriptures we may thus argue; He who was in Heaven, before he was on the earth; and who was alſo in Heaven, whileſt he was on the earth, is certainly the eternal God; but all this doth Jeſus Chriſt ſtrongly aſſert concerning himſelf, (as is evident in the Scriptures laſt cited) therefore he is the eternal God bleſſed for ever. But

Thirdly, Chriſts eternal Deity, Coequality, and 3Conſubſtantiality with the Father, may be demonſtrated from his Divine Names and Titles: As

Firſt, Jehovah is one of the incommunicable names 1of God, which ſignifies his eternal eſſence.

The Jews obſerve that in Gods name Jehovah, the Exod. 15. 3. Gen. 2. 4. The Jews call it Nomen Dei ineſſabile: But this name Jehovah is not unſpeakable, in regard of the name, but in regard of the eſſence of God, ſet forth by it, as Zanchy noteth. This name was always thrice repeated, when the Prieſt bleſſed the people. Num. 6. 24, 25, 26.Exod 15:3Gen 2:4Num 6:24Num 6:25Num 6:26Trinity is implied. Je ſignifies the Preſent tenſe, Ho the praeterperfect tenſe, Vah the future. The Jews alſo obſerve, that in his name Jehovah, all the Hebrew letters are literae quieſcentes, that denote reſt, implying that in God, and from God is all our reſt: Every gracious ſoul is like Noah's Dove, he can find no reſt nor ſatisfaction but in God: God alone is the godly mans Ark of reſt and ſafety. Jehovah is the incommunicable name of God, and is never attributed to any but God: Pſal. 83. 19. Thou whoſe name alone is JEHOVAH. Jehovah is a name ſo full of Divine myſteries, that the Jews hold it unlawful to pronounce it. Jehovah ſignifies three things.

p. 2121. That God is an eternal independent being of himſelf.

2. That he gives being to all creatures.Acts 17. 28.Acts 17:28

3. That he doth, and will give being to his promiſes. God tells Moſes, Exod. 6. 3. That he appeared unto Abraham, unto Iſaac, and unto Jacob, by the name of (El Gen. 22. 14. Abraham called the name of the place Jehovahlireh, the Lord will ſee, or provide: Beſides the Fathers of old are ſaid not to have known God by his name Jehovah, in compariſon of that which their poſterity knew afterwards: for to them God made himſelf more clearly and plenarily known.Gen 22:14Shaddai) God Almighty, but by my name JEHOVAH was I not known to them. The name Jehovah was known to Abraham, Iſaac, and Jacob, but not myſterium nominis, the myſtery of the name: This was reveiled to Moſes from God, and from Moſes to the people: It is meant of the performances of his great promiſes made to Abraham. God did promiſe to give the land of Canaan to Abraham's Seed for an inheritance, which promiſe was not performed to him, but to his ſeed after him; ſo that this is the meaning, God appeared to Abraham, Iſaac and Jacob, El Shaddai, God Almighty, in protecting, delivering and rewarding of them, but by his name Jehovah, he was not known to them; God did perform his promiſe made to Abraham, Iſaac and Jacob, but unto their ſeed and poſterity after them. This name Jehovah is the proper and peculiar name of the one, only true God, a name as far ſignificant of his nature and being, as poſſibly we are enabled to underſtand; ſo that this is taken for granted on all hands, that he whoſe name is Jehovah, is the only true God, when ever that name is uſed properly, without a Trope or figure, it is uſed of God only.

Now this glorious name Jehovah; that is ſo full of myſteries, is frequently aſcribed to Chriſt. Iſa 6. 1. He is called Jehovah, for there Iſaiah is ſaid to ſee Jehovah ſitting upon a Throne, &c. And John 12. 41. This is expreſly by the holy Evangeliſt applyed to Chriſt, of whom he ſaith, That Iſaiah ſaw his glory, and ſpake of him. Exod. 17. 1. The people are ſaid to tempt Jehovah, and the Apoſtle ſaith, 1 Cor. 10. 9. Let us not tempt p. 213Chriſt, as ſome of them alſo tempted, and were deſtroyed of Serpents. It is ſaid of Jehovah, Of old haſt thou laid the Pſal. 102. 25. 26.Ps 102:25Ps 102:26foundation of the earth, and the Heavens are the works of thy hands: they ſhall periſh, but thou ſhalt endure, &c. And the Apoſtle clearly teſtifies, Heb. 1. 10. That theſe words are ſpoken of Chriſt. So Jehovah rained fire and brimſtone from Jehovah out of Heaven. Gen. 19. 24. That is Jehovah the Son of God, that ſtayed with Abraham, Gen. 18. rained fire and brimſtone from Jehovah the Father, and Chriſt is called Jehovah Tſidkenu, the Lord our righteouſneſs, and in that Zach. 13. 7. Chriſt is called the Fathers fellow. The Lord Chriſt is that Jehovah, to whom every knee muſt bow, as appears by comparing Iſa. 45. 21, 22, 23, 24, 25. with Romans 14. 9, 10, 11, 12. and Phil. 2. 6, 9, 10, 11. I might further inſiſt upon this argument, and ſhew that the title of Lord ſo often given to Chriſt in the New Teſtament, doth anſwer to the Title of Jehovah in the Old Teſtament. And as ſome learned men conceive, the Apoſtles did purpoſely uſe the Title of Lord, that they might not offend the Jews, with frequent pronouncing of the word Jehovah. Thou ſhalt fear Jehovah thy God: Deut. 6. 13. Deut. 10. 20. is rendred by the Apoſtle, Thou ſhalt worſhip the Lord thy God. And ſo Deut. 6. 5. Thou ſhalt love Jehovah thy God, is rendred Matth. 22. 37. Thou ſhalt love the Lord thy God. Thus you ſee that in ſeveral precious Scriptures Jeſus Chriſt is called Jehovah, and therefore we may very ſafely and confidently conclude, that Jeſus Chriſt is very God. God bleſſed for ever. But

The ſecond Name or Title which denotes the eſſence 2: The Hebrew Ehieh aſher Ehieh properly ſignifies I will be that I will be: The Septuagint renders it foreign. I am he that is, and in that Rev. 16. 5. God is called, he that is, and that was, and that will be.Rev 16:5of God is Ehieh, I am that I am, or I will be, what I I will be. Exod. 3. 14. It hath the ſame root with Jehovah, and ſignifies that God is an eternal, unchangeable p. 214being: ſome make this name to be Gods extraordinary name. Damaſcene ſaith this name containeth all things in it, like a vaſt and infinite Ocean without bounds. This Glorious name of God, I AM THAT I AM, implyes theſe ſix things. 1. Gods incomprehenſibleneſs, as we uſe to ſay of any thing we would not have others prye into, it is what it is; ſo God ſaith here to Moſes, I AM WHAT I AM. 2. It implies Gods Immenſity, that his being is without any limits; Angels and men have their beings; but then they are bounded and limited within ſuch a compaſs, but God is an immenſe being, that cannot be included within any bounds. 3. It implyes that God is of himſelf, and hath not a being dependent upon any other: I am, that is, by and from, and of my ſelf. 4. It implyes Gods eternal, and unchangeable being in himſelf: It implyes God's everlaſtingneſs; I am before any thing was, and ſhall for ever be: There never was, nor ſhall be time wherein God could not ſay of himſelf, I am. 5. It implyes, That there is no ſucceſſion of time with God. And 6. It implyes that he is a God, Every creature is temporary and mutable, no creature can ſay, Ero qui ero, I will be that I will be.that gives being to all things. In ſhort, the reaſon why God nameth himſelf, I AM THAT I Am, or will be that I will be, is becauſe he is the being of beings; ſubſiſting by himſelf, as if he ſhould ſay; I am my being, I am my eſſence; my exiſtence differeth not from my eſſence, becauſe I am that I am, and as I am, ſo will I be to all eternity, the ſame yeſterday, to day and for ever. There is no ſhadow of chage, no variableneſs at all in me

p. 215Now this Glorious Name is given to Jeſus Chriſt, Rev. 1. 8. I am Alpha and Omega, the beginning In this verſe you have a clear and pregnant proof of Chriſts Deity.and the ending, ſaith the Lord, which is, and which was, and which is to come, the Almighty. This kind of ſpeaking is taken from the Greek Alphabet, in which Language John wrote this Book: A called Alpha by them, being their firſt letter: and O which they call Omega the laſt. The ſence is, I was before all creatures, and ſhall abide for ever, though all creatures ſhould periſh, or I am he, from whom all creatures had their beginning, and to whom they are referred, as their uttermoſt end. Chriſt in calling of himſelf Alpha and Omega, the beginning and the end; and that abſolutely, doth therein aſſume unto himſelf abſolute Perfection; Power, Dominion, Eternity and Divinity; which is, and which was, and which is to come: Chriſt aſſumeth all thoſe Epithetes here to himſelf; by which John ver. 4. deſcribed God; and what wonder is it, if Chriſt who is God doth take to himſelf, what ever is due to God. The Almighty, this is another Epithete proper to God, which Chriſt alſo taketh to himſelf, ſhewing that he is the true, eternal and omnipotent God, in all things equal, and coeſſential with the Father, and the Holy Ghoſt. This being the ſeventh argument which John makes uſe of, to prove the Deity of Chriſt, is three times repeated: He is the firſt and the laſt, which is, was, and is to come, and the Almighty; and therefore he is without a peradventure, God eternal; for ſo Jehovah ſaith of himſelf, I the Lord the p. 216firſt and the laſt, I am he: I am the firſt, and I am the laſt, Iſa. 41. 4. cap 44. 6. Gen. 17. 1.Isa 41:4Gen 17:1and beſides me there is no God: I am God Almighty. But Chriſt doth challenge as due to himſelf, all theſe Divine Attributes; therefore he is Jehovah that one, eternal and omnipotent God with the Father, and the Holy Ghoſt; O the Statelineſs and Majeſty of our Lord Jeſus Chriſt; what an excellent and ſtately perſon is he? there being not a property attributed to God, but is agreeable to Chriſt: Every word in this Rev. 1. 8. Is a proper Attribute of God. He is infinite in Power, ſoveraign in Dominion, and not bounded as creatures are. And that this is clearly ſpoken of Chriſt, is moſt evident, not See Rev. 21. 6. and cap. 22. 13.Rev 21:6only from the ſcope (John being to ſet out Chriſt, from whom he had this Revelation) but alſo from the eleventh and ſeventeenth verſes following, where he gives him the ſame Titles over again, or rather if you pleaſe, Chriſt ſpeaking of himſelf, taketh and repeateth the ſame Titles: Heb. 13. 8. Jeſus Chriſt the ſame yeſterday, and to day, and for ever: Yeſterday, that is the time paſt, before his coming in the fleſh: To day, while in the fleſh: And for ever, that is, after. The ſame aforetime, in time, and after time: Jeſus Chriſt the ſame, that is, unchangeable in his eſſence, promiſes and doctrine; Jeſus Chriſt was always the ſame, and is ſtill the ſame, and will abide for ever the ſame; as being one ſelf ſame God and one ſelf ſame Mediator, as well in the Old, as in the New Teſtament, John 8. 58. Jeſus ſaid unto them, verily verily I ſay unto you, before Abraham was, I am. Mich. 5. 1.Mic 5:1According to my Divine nature, which is from everlaſting, before Abraham was, I am: I who according to my humanity, am not above fifty years old, according to my Divine Nature am eternal, and ſo before Abraham and all the creatures: I have a being from all eternity, and ſo before Abraham was born; and therefore as young as you take me me to be in reſpect of my age here: I may well have ſeen and known Abraham, though he died above two thouſand years ſince. But