Two Discourses, Section 1 · Chapter 5
CHAP. V.
A ſecond ſort of Proofs. Demonſtrations from Inſtances both of Wicked Men and Holy Men, who have felt in this Life Impreſſions of God's immediate Wrath: And that ſuch Impreſſions are Evidences of what, in the fulneſs, is in Hell.
A Second ſort of Proofs, are Demonſtrations from Inſtances, in Scripture, of Perſons in this Life, who have felt Impreſſions of this Wrath of God in their Souls, upon God's rebuking them for Sin. And theſe Inſtances of Experience, upon Record, being added to thoſe fore-gone Scripture-Teſtimonies, will ſerve as ruled Caſes, joined unto Maxims in Law, alledged both of them, for the proof of one and the ſame thing; and will give yet more clear Demonſtration what is meant by Wrath, and what Hell is in the fulneſs of it: And being joined to the former, do altogether, give an abundant evidence of this great Truth.
I ſay, 1. Of Men in this Life: And if any ſhould deny the Truth hereof, or that which we have been proſecuting, themſelves perhaps ere they dye may be made miſerable Examples verifying of both; and out of their own woful Experience, live to confeſs and acknowledg the Truth herein. For God doth in this Life ſingle out ſome, both of his Children, and others; to whom he gives a taſte what the one ſhould for ever have undergone, but that Chriſt did it for them; and of what the other muſt under-goe for ever, without Repentance. Whereof thoſe Inſtances that follow, are undeniable Evidences.
And 2. Theſe Terrors are wrought by God's immediate Hand: And from immediate Impreſſions and Repreſentations of his Wrath, made by him, on their Souls, and to their Conſciences. For as God puts Joy into the Hearts of his Children in this Life, by the immediate Light of his Countenance, as Pſal. 4. ver. 6. Lord lift up the Light of thy Countenance upon us, and ver. 7. [Thou haſt put] Gladneſs in my Heart, more than in the time that their Corn and their Wine increaſed; And again, whom though we ſee not, yet believing [we rejoice with Joy unſpeakable and glorious] as the Apoſtle ſpeaks of thoſe Primitive Saints: Even ſo when he is pleaſed to rebuke Man for Sin, he doth the like, in a way of Contraries, on Men both Good and Bad; correcting them, by and with Anguiſhments from the like immediate Stroaks of his own Anger. God is the Father of all Spirits: and of the Spirits of his own Children upon a double Creation. And if the Fathers of our Bodies Heb. 12. 9. See for theſe things more largely, The Child of Light walking in Darkneſs.corrected us, and had power to do it with bodily Puniſhment, by bodily Inſtruments; do we think that our Souls which lie naked afore God, Heb. 4. 13. are not as immediately ſubject and expoſed to his Correction, as a Father of Spirits? And if ſo, that then he may and doth ſometimes chooſe to correct even his own Children with no other Rods but of his own: which are the immediate Emanations, ſtreamings and dartings of his own Diſpleaſure. Which when they feel, they wax pale and wan, and wander up and down, like unto Ghoſts in Hell, as if they were cut off by his Hand. And that thoſe Anguiſhments which either of theſe feel, are from God's immediate Hand alone; thoſe that have felt the ſmart thereof, do readily acknowledg: for it is not in the power of any Creature to ſtrike ſo hard a ſtroak.
And you ſhall hear ſome of themſelves, by and by, ſpeak out ſo much, whilſt they were under the preſent ſenſe thereof. Theſe things premiſed,
There are two things to make this Demonſtration compleat.
Firſt, the Inſtances themſelves of Perſons in this Life; On the evidence of which, the main ſtreſs lies, for the proof of the Aſſertion.
The ſecond is, that ſuch immediate Impreſſions of Divine Wrath, are Evidences of what kind of Torment it is, which in the fulneſs of it, befalleth Men in Hell; and that both proceed from the ſame immediate Cauſe.
The Inſtances are of two ſorts: That ſo we ſtill may have under two or three Witneſſes, this Word eſtabliſhed.
1. Of Good and Holy Men.
2. Of Bad and Wicked Men.
1. For Inſtances of Holy Men, there are divers of them. As of Job, ſee his complaints, Chap. 6. ver. 2, 3, 4, 8, 9, 10, 11, 12. The Arrows of the Almighty are within me, the Poiſon whereof drinks up my ſpirit: The terrors of God do ſet themſelves in array againſt me. Oh that it would pleaſe God to deſtroy me, that he would looſe his hand and cut me off. Which with other Paſſages in that Chapter, I ſhall after open at large. Again, Chap. 13. 24, 26. Thou holdeſt me for thine Enemy, thou writeſt bitter things againſt me, and makest me to poſſeſs the ſins of my Youth; alſo Chap. 16. ver. 12, 13, 14, 15. God, He alſo hath taken me by my Neck, and ſhaken me to pieces, and ſet me up for his mark: His Archers compaſs me about, he cleaveth my Reins aſunder, and doth not ſpare; He breaketh me with breach upon breach, He runneth upon me as a Gyant. I ſhall here only ſingle out that of Heman, which is a moſt full one, and alone ſufficient; and reſerve the explicating that of Job's Caſe, wholly unto the ſetting forth the dreadfulneſs, which is the ſubject of the ſecond Section.
Heman complains at the third verſe of that Pſal. 88. My Soul is full of Trouble, &c. And what was the matter of that trouble, and the inflicting cauſe hereof? ver. 7. Thy Wrath lies hard upon me, and thou haſt afflicted me with all thy Waves. Selah: thoſe Words [Thy Wrath lies hard, &c.] others read, ſuſtains it ſelf, or bears up it ſelf upon me; which is, as if a Giant ſhould with his whole weight ſtay himſelf upon a Child. And thou haſt afflicted me with all thy Waves. The Waves of that immenſe Ocean of Wrath (for unto ſuch Waves he again compares theſe Terrors in ver. 16, 17.) he ſays they came over him continually; and overwhelmed his Soul, as billows of the Sea wallowing and tumbling upon a Jonah caſt into them. And ver. 14, 15, 16. he ſets out his condition ſuch, as wherein there was not only a privation of God's Favour, and that God ſeemed to reject his Soul, as if he never meant more to look upon it, or regard it; ſo ver. 14. Why caſteſt thou off my Soul? But further, poſitively, ver. 15. I ſuffer thy Terrors. And ver. 16. Thy fierce Wrath goes over me, Thy Terrors have cut me off. The blows which God gave his Soul were ſo hard and ſharp, that to his feeling they not only wounded or cut into, but cut off his Soul at every ſtroak. The like follows ver. 17. And this put him into the condition of Men in Hell. I am free among the dead, ver. 5. that is, of that Society, Number and Company; and as one of them, that are cut off from thy Hand, or (as the Margent renders it) [by thy Hand.] All which are, as if he had ſaid, they are not the ſtroaks of Creatures I feel; or of thine Anger, as conveyed by Creature diſtreſſes, but of thine own immediate hand; and ſuch, as thoſe that are in Hell it ſelf, do feel from thee. Theſe are Notes and Degrees beyond, and higher than the Ela of Dolours from or by the hands of Creatures, though ſet on by God: They are Strains of another Key, the doleful Air of which doth ſound another hand and ſtroak, (purely Divine) that did immediately ſtrike upon their Heart-ſtrings that ſpake theſe things. Theſe are the reſoundings of blows and ſtroaks which God's own immediate Hand gave upon the bare Spirit, of one wounded by him; he that attentively liſtens to them, will ſoon perceive and eſteem (as they ſaid,) this Man ſtricken and ſmitten of God himſelf. Creature-diſtreſſes give a far leſs report.
But that it was God's own immediate hand, is more plainly by himſelf expreſſed, ver. 16. Thy Terrors have cut me off, and ver. 15. while I ſuffer thy Terrors, I am diſtracted, and ready to dye from my Youth up (as in the ſame verſe) Thy Terrors, ſo he termeth them (he ſpeaking to God) or the Terrors [of Thee] that is, firſt, From Thee efficiently, and from thy hand ſetting them on. And 2. Of Thee as ariſing As David ſtiles his Thoughts of God. Pſal. 139. 17. Thy Thoughts.in me from and with dreadful apprehenſions and thoughts of Thee (objectively,) and of Thy ſore diſpleaſure repreſented to my Soul, by Thee. And ſo God's Terrors, are every way, ſet forth in diſtinction, from diſtreſſes, from Creatures, or ſuch as are made mediately by or from Creature-afflictings; although they alſo be from God. Thus in like Phraſe of Speech it is appoſitely ſaid, 1 Pet. 3. 14. Be not afraid of their Terror, he ſpeaks it of Men that were Perſecutors, and threatned the Saints. [Their Terror] objectivè; That is, The Terror of them, or that Terror which the apprehenſion of their Power, Greatneſs, Strength, Threatnings, &c. may poſſibly work in you. In a like Senſe thy Terror here is ſpoken of God. And the other great Apoſtle ſpeaking of this ultimate Puniſhment of Hell, he in like Phraſe, termeth it, The Terror of the Lord, 2 Cor. 5. 11. That is, that Terror which is peculiar and proper to him, in and to the Souls of Men, who is the terrible God (as he ſtiles himſelf in Moſes) and ſays Nahum, Who can abide, or, ſtand in the fierceneſs of his Anger?
There are further, two effects, which Heman there relateth, of this his having ſuffered theſe Terrors; or that befel his Spirit whilſt theſe Terrors were upon him. 1. That he was continually ready to die: the Wrath that lay on him was ſo heavy, as it even well-nigh thruſt his Soul out, every moment, and made the Spirit to fail: And ſecondly, it made him not himſelf (as we ſay) put him out of his right Mind. Whilſt I ſuffer thy Terrors I am diſtracted. For the intention of a Soul taken up with, and extended by the Wrath of God is ſuch; and is wound up ſo high, as the String is ready to crack. You uſually term this, in ſuch Perſons deeply wounded, [trouble of Conſcience,] (but that is more common) whereas this Diſpenſation requires an higher Word, it is indeed [the Wrath of God, or the Terror of God in Conſcience] making it as a fiery Oven within it ſelf, as the Pſalmiſt ſpeaks. This for the inſtances of Good Men.
A ſecond Inſtance is of Bad and Wicked Men. What was it cauſed Judas to hang himſelf? The Prophecy of the Pſalmiſt, and the Apoſtles reference to it, have reſolved us. That it was the Curſe or Wrath of God entring into his Soul. The Pſalm is the hundred and ninth, which was penned on purpoſe about him; the Apoſtle's Reference and Application is in Acts 1. 20.—In the Pſalm 'tis ſaid, ver. 18. as he loved Curſing, that is, Sin which is that accurſed thing, afore God, ſo the Curſe of God came into his Bowels (or inwards) like Water, and like Oyl into his Bones, and filled all within him full of Anguiſh and Torment. And ſo was fulfilled that Saying, Indignation and Wrath, namely, of God, cauſed Tribulation and Anguiſh in his Soul. The Similitudes or Alluſions there are Elegant. That as there are Spiritual Oyls which Mens Bodies being annointed withal, they ſoak into the Bones, &c. they cool, refreſh, and repair Spirits, and Strength, and allay fervent Heats and Pains; into which more inward parts, other Medicines more craſſe and druggiſh cannot ſoak, or come. In the way of a contrary vertue or effect, he compares the Curſe of God on his Soul, unto a ſpiritual Oyl of a piercing, penetrating Violence, that ſtrikes in, as Quickſilver, into the Bones, and Nervous Parts, and fills them with unſufferable Torments. He compareth alſo this Curſe, and the Effects of it, unto ſuch painful Diſeaſes as are cauſed by ſharp Corroding Waters in the Bowels; as of the Gout in the Bowels: which when it poſſeſſeth thoſe Inwards, is mortal and intolerable. The Apoſtle's Alluſion elſewhere is correſpondent to both theſe of the Pſalmiſt, when he ſays, The Word of God (through the Power of the Spirit) is a ſavour of Death unto Death in ſome Mens Hearts, as of Life unto Life in others, 2 Cor. 2. 16. The meaning whereof is, that look as venemous and ſulphurous Vapours and Damps in Mines and Caverns ariſing out of the Earth, do ſtrike up ſuch ſcents or ſmells, as often kill, by extinguiſhing the Spirits of thoſe that deſcend into them: Such exhalations of Hell and Wrath, doth the Spirit of God, by the Word preached, exhale and draw forth, and cauſe to aſcend in ſome Mens Conſciences, which gives them the very ſcent of Hell it ſelf: They are the Savour or Odour of Death afore-hand, [unto Death] and Damnation, and ſo are Vapours of the ſame kind: out of the ſame Matter that is laid up in the Mine or Treaſury it ſelf; as thoſe out of the Earth uſe to be.
The ſecond thing requiſite to be added for the compleating the Demonſtration, is, That ſuch immediate Impreſſions of Divine Wrath in this Life, are ſure and certain Evidences (I ſay not as to what Perſons, but) of what kind of Torment it is, which in the fulneſs of it, befalleth Men in Hell; and that both do proceed from the ſame immediate Cauſe. This needs not much probation, for the Inſtances afore given, carry their own evidence with them of this thing to any intelligent Reader. And this general Reaſon for it, will readily occur to any ones Thoughts, that ſurely God will not puniſh them in Hell with a Puniſhment of leſſer ſort or kind (for we ſpeak not now of compariſons of Degrees) than what his Diſpenſation reacheth forth unto ſome Men, in this Life. For that is the proper day, and time, and ſeaſon of Wrath, and of the fierceneſs of his Wrath; in which the Fruits of their own doings, are every way in their full Ripeneſs and Maturity to be returned to them: and theſe inflictions in this Life are but the Buds and the Blooms that preceed; yet both from the ſame Root and Cauſe. Now to be puniſh'd by God's Wrath but mediately, through the force only of created Inſtruments, &c. as of material Fire, or the like, (if that were all the Puniſhment there); this were certainly by a lower kind or ſort, than to be puniſh'd immediately from the Wrath of God it ſelf. As will abundantly appear in the ſecond Section, when I ſhall ſet out the dreadfulneſs of ſuch a Puniſhment.
But let us particularly weigh the Inſtances themſelves, as we have ſingly, and apart delivered them.
1. Thoſe Diſpenſations to wicked and bad Men, as Judas, &c.
2. The ſame, as they are exemplified in good and holy Men, as Heman, &c.
And either of them will afford an Argument for the proof of this Propoſition in Hand.
1. Theſe direful Impreſſions of God's immediate Wrath, when they do befal wicked Men, what are they to them? Not only Pledges or Fore-runners of that Puniſhment to come (for ſuch all ſorts of Afflictions are unto wicked Men.) But further theſe are Spices and Grudgings, and leſſer intermitting Fits of thoſe future fiery, burning, and continued Calentures and Feavers; yea, Earneſt-Penies of Hell: and ſo of the ſame kind, with what in full Men ſhall there receive.
As we uſe to ſay and ſpeak of thoſe glorious Joys, which ſome Saints aforehand have the priviledge to partake of, that they are pure drops of thoſe Rivers of Pleaſure, flowing immediately from the ſame Fountain of Life: So we may as confidently ſay of thoſe breakings forth of Wrath upon wicked Mens Souls here, that they are the ſippings of that Cup of Wrath without mixture (as the Revelation Rev. 14. 10.diſtinguiſheth it from thoſe in this Life) whereof the Wicked muſt drink the Dregs, though it be Eternity, unto the bottom. And therefore we may make a true and warrantable meaſure, of what all ſuch Men are to look for in Hell, by what ſome few of them do partake of here.
And the Argument is ſtrong every way, from the one of theſe unto the other. For as Heaven and Hell are Parallel in a way of contraries, as out of Rom. 9. 22, 23. hath been ſhewn: So thoſe unſpeakable glorious Joys, and theſe contrary extraordinary Horrors and Anguiſhes, on the other hand, do hold Parallel alſo, in being (in their ſeveral kinds) Prelibations and Taſtes of what is to come in the other World. And in this very poſture and tendency doth the Apoſtle ſet theſe two Diſpenſations together in this Life, in a Parallel way, (as in Rom. 9. he doth the other) whilſt in the ſame Scripture, 2 Cor. 2. 15, 16. He compares thoſe Joys (common in thoſe times) in them that are ſaved, to the breakings forth (at the opening of the Goſpel, as of a Box of Spiknard) of a ſweet Odour or Savour of Life unto Life, (namely of the Life to come) afore-hand, ſenſing their Souls with ſome of thoſe Perfumes that are fetcht from that Country, and only grow there: and on the contrary, ſuch alſo he declares thoſe precurſory Savours or Odours of Death in their kind to be, which do ariſe from the threatnings of the ſame Word in Horrors upon many that periſh, which he pronounceth to be the very Evaporations of that Lake of Fire and Brimſtone, Rev. 20. 14which is the ſecond Death, in ſtiling them the Odour or [Savour of] Death [unto Death] ſo ſpeaks he. Theſe Men often ſmell the ſcent of Hell in their Conſciences, and the Spirits of it do ſtrike up into their Souls. The very Aſhes and Smoak of that Veſuvius or Aetna of Hell, (I allude unto the laſt Words of Deut. 32. 22.) do fall upon them, which lighting upon Men in this Life, do, as thoſe Aſhes of the Furnace (Exod. 9. 8, 9, 10.) miraculouſly did, they cauſe ſores and blains upon Mens Conſciences. And however if the Apoſtle did therewithal intend the more common Diſpenſations by the Word, and ſo both the ordinary and extraordinary, of which we now ſpeak. Yet ſtill take and compare thoſe extraordinary Joys in the one, as a Savour of Life, with the extraordinary Horrors, that are the Savour of Death, unto the other; and in their Proportion there is ſtill the like reaſon of both, as to the matter in hand; and an alike perſignificancy in either of thoſe two eternal Eſtates.
Again, that each of theſe are alike, by and from God, and by his more immediate Hand diſpenſed. This I take from that Phil. 1. 28. and ſubmit the interpretation of it. Where exhorting Chriſtians unto an holy courage and confidence in their appearings (for the Cauſe of Chriſt) afore their Perſecutors Tribunals: In nothing be terrified by your Adverſaries, ſays he. And upon ſuch a bold undauntedneſs on their part, two effects he tells them do often follow; and both from God alike, as two wonderful contrary effects. Firſt, in themſelves, God elevateth and raiſeth up that their confidence of Faith into a glorious aſſurance and taſte of Heaven and Salvation, whither they are a going; ſo in theſe words, Which is a token to you (your ſelves) of Salvation. But on the contrary, which is, an evident token (namely, in their Perſecutor's Conſciences) of Perdition, if they repent not, and that (namely, both theſe effects) [of God.] Two things I obſerve: 1. That theſe two contrary Effects run parallel ſtill, and that in order to, and of their being Tokens either of Salvation or Perdition; as in that other place, 2 Cor. 2. And ſo that as the Joys put into the hearts of theſe Confeſſors, are the firſt Fruits of the Spirit, and Rom. 8.therefore of the ſame kind with what Fruit and Harveſt they reap in Heaven; and thereupon alſo a Spirit of Glory (is ſaid) to rest upon them in ſuch a caſe; it being it ſelf initial Glory, and the firſt fruits of 1 Pet. 4. 14.Glory, in a way of Glory. Thus on the contrary, thoſe Terrors God ſtrikes their Adverſaries hearts withal, are like Tokens and Evidences of Hell, no other than the Suburbs, the first fruits of Hell, and ſhadow of Death. And, 2. I obſerve, (which is that for which I quote it) that both theſe extraordinary effects are alike wrought in the hearts of either, by the ſame or like hand, namely, Impreſſions from God. The Apoſtle therefore adds, foreign, unto both, [and that of God,] He being the immediate Author of the one as well as of the other; and both unto a like, tho contrary purpoſe. And the reaſon why God thus often takes that ſeaſon and occaſion to put forth his immediate power in the conſciences of either, at ſuch a time, is, becauſe his Glory is in no paſſages of Providence in and upon Earth ſo highly intereſted and engaged, as upon ſuch Trials, wherein both his Truth and Children are brought to the Bar at once, and therefore is then pleaſed to diſcover ſomething more than ordinary (tho ſecretly) in the Spirits of Men. Have they no Fear (ſays the Pſalmiſt) that eat up my People like Bread? One would think ſo, they look ſo big, and fall too ſo heartily to devour them: Yes, ſays the Pſalmiſt, anſwering it, there were they in great fear. [There] that is, upon ſuch an occaſion, at ſuch a time; and yet the ſame Pſalmiſt tells us, that there was no cauſe of fear, (compare for that, Pſal. 14. 4. with Pſal. 54. 4.) that is, not from Creatures. What was the matter then? or whence comes this great Fear? God is in the Generation of the Righteous, ſays the Pſalmiſt; thence was their fear: [and that of God]. So the Apoſtle in that very caſe. God takes part with his Children, and ſo ſtrikes and terrifies their Adverſaries Souls, as he comforts theirs; and this is to them an evident Token, and as the firſt Baptiſms, Waſhings or Sprinklings of that Perdition, which their Souls will be everlaſtingly drowned in (as the Apoſtle's alluſion is in Timothy) if they turn not.
The truth and real verification of both theſe ſo immediate effects by God, and from God, (he as with a double-edged ſword ſtriking contrary ways at once.) Multitudes of Inſtances of both kinds the Story of the Martyrs doth relate; and particularly in the examples of thoſe perſecuting Emperors Galerius and Maximinus, as Euſebius hath Recorded them. Inſomuch as that lamentable out-cry in the ſixth Seal, Rev. 6. 16. Which the Kings of the Earth, and mighty Men (the Perſecutors) are brought in ſo loudly uttering, in ſaying to the Mountains, Fall on us, and hide us from the Wrath of the Lamb. Mr. Mede and others have applyed (as the Time and Order of the Viſions of that Prophecy require) unto thoſe Great Perſecutors in the Roman Empire, whom authentick Antiquity hath related to have been terrifyed and ſtruck with horror, by God and the Lamb, in prodigious extraordinary ways of confuſion; and thoſe Terrors, ſuch, as Stories have related them, as were the livelieſt repreſentations of that Great Day of Wrath, ver. 17. And are therefore ſet out under the Notion thereof, as having been to them the very imperfect beginnings of it. This for the Argument from the inſtances of wicked Men.
II. The Argument is as ſtrong, though not ſo direct, from the inſtances of holy Men.
For, 1. This Diſpenſation to them, is not only an Argument in common with other Afflictions of this World, in their being a manifeſt token of the Judgment of 2 Theſſ. 1. 9.God; and that therefore a ſure and certain Judgment is to come upon the Wicked, as he there argues. But this kind, being a Judgment of a ſpiritual Nature (as immediate inflictions of Wrath are) and properly belonging unto Souls, as they are the Subjects of the other World: It argues therefore upon a more proper account that the Puniſhment to come is of the ſame kind therewith.—And ſuch they muſt needs be, unleſs we will ſuppoſe, that God whips his own Children in this World with Scorpions, but wicked Men in the other World, but as with Rods in compariſon of them. For it muſt be acknowledged, that theſe God's own blows, from his own immediate hand, are ſorer, and cauſe wounds of a deeper blew, than what are given by him through Creatures. Surely God hath not laid up gentler Rods for the wicked in Hell, then he puts in ure towards his Children: Have I ſmote them as I ſmote thee? Eſay. 27. 7. I will correct thee in meaſure, Jer. 30. 1. not ſo them. The equity of thoſe ruled Caſes, (which the Reader may conſult) Jer. 25. 15, 16, 17, 28, 29. Luke 23. 31. & 1 Pet. 4. 12, 17. do hold in this, and give us warrant in like manner to argue, That if his own Children do drink of ſo bitter a Cup here: then ſurely You, the Wicked of the Earth, ſhall much more drink of the very ſame. And theſe Scriptures alleaged, and the ſtrength of this our Inference, are all reſolved into that of Pſa. 78. 8. In the hand of the Lord is a Cup, whereof the wicked of the Earth ſhall (finally) drink the dregs. And the force thereof lies in this, That if ſuch kind of Judgments and fiery Trials as theſe (I allude unto that ſpeech of the Apoſtle) thus falling upon their ſpirits from God himſelf, do begin at ſome of the Houſhold of God, then where will the Ʋngodly and Sinners appear? For his own People do but begin in this Cup to them, who are to drink the dregs, whereof themſelves have but the droppings.
2. This diſpenſation of impreſſions of Wrath, when it doth befal either the Godly or the Wicked, although there are differing ends and purpoſes from God towards either; yet as they are one and the ſame in ſubſtance (as other afflictions are) ſo alſo they meet in this one and the ſame iſſue, namely, to be an evidence and demonſtration what Hell it ſelf in the extremity of it is. For as in the Wicked they are imperfect Teſtimonies of what they ſhall undergo, to the end they may repent; ſo in the Godly they are Evidences of what they have deſerved in common with thoſe, and all wicked Men; and to ſhew that they are alike Children of Wrath, even as others; alſo unto them, Eph. 2. 1.they are ſenſible Experiments of what they ſhould have undergone, but that Chriſt hath ſaved them from the Wrath to come, that ſo they may be thankful, & love much. And many other holy ends there are; yet ſtill ſo, as theſe contrary lines do centre in this, that Hell is prelibated and taſted by the one as well as the other.
But for a clear Eviction, that theſe Terrors in the Godly are no other than the very ſhadow of Death, or vive and lively Reſemblances of what Men feel in Hell; Hear what themſelves ſay of it, whilſt under the ſenſe thereof. Firſt, Heman for all the reſt, while you find him as with his mouth put in Hell, into the very duſt of Death, bemoaning himſelf thus, ver. 5. I am free among the Dead, like the Slain that lie in the Grave, whom thou remembreſt Pſal. 88.no more: and that are cut off from, or by thy hand. When he ſays [Slain] it is in language, the ſame which Chriſt uſeth of that Execution, Luke 19. 27. Slay them before me. And the whole of it is all one, as to ſay, My condition is like unto a Man's that is in Hell; and in ſome reſpects the ſame. Not that it had the ſame Conſequents, all Effects of Deſpair that Wrath hath upon the Damned: but in reſpect it is God's hand that inflicteth it, and alſo the ſame Wrath it ſelf he felt; And David who had experimented them, expreſly terms them the pains and ſorrows of Hell, Pſal. 18. 5. & 116. 3. and elſewhere. And Jonah ſays the like, whilſt he was in the Whale's belly for his Rebellion againſt God. Compare for this, Heman's Speeches, Pſal. 88. 6, 7, 16, 17. with theſe of Jonah, ch. 2. 2, 4. And ſo you have out of their own mouths this Aſſertion verified; and the Conſequence we have inſiſted on, confirmed.