Two Discourses, Section 2

Two Discourses · Section 2

p. 115THE PUNISHMENT OF SIN in HELL.

SECT. II.

The dreadfulneſs thereof, argued from all, and each of the Particulars, treated of in the former Section.

HEB. 10. 31.

It is a fearful thing to fall into the Hands of the Living God.

THe ſecond thing, at firſt propounded to be handled, was the dreadfulneſs of this Puniſhment. It is a fearful thing to fall into the hand of the living p. 116God. Which being an inference from the foregoing words, and not a ſimple affirmation only, do come in with an amazing kind of implication, wherein the Apoſtle leaveth it to our own Thoughts, to conceive of, and is as if he had ſaid, How dreadful muſt it needs be! which I leave to your own Thoughts to conceive of, I not being able (ſays he) to utter or expreſs the Terror of it.

Hence the genuine and natural way of handling this part, is to ſet it forth by way of Inference or Corollary, from that former Point, which we have diſpatch'd. I ſhall therefore accordingly draw forth Demonſtrations, of the dreadfulneſs thereof, from thoſe fore-cited Scriptures, or Grounds already laid in the fore-gone Section: which doth afford ſufficient Topicks unto this Head.

p. 117SECT. I.

The first Head of Demonſtrations from this in General: That it is a falling into the Hands of God immediately.

FIrſt, let us take the main Doctrine it ſelf, as in the General it is uttered here, That it is a falling into the Hands of God Himſelf, and not of Creatures only: And a being puniſh'd from his Preſence, and the Glory of his Power, immediately, as 2 Theſſ. 1. 9. And then extend and widen your apprehenſions, to take in how fearful this muſt be, which I ſhall demonſtrate, by a comparative Gradation, raiſed thus.

I. If it were but a giving us up into the Hands of meer Creatures to afflict, and they aſſiſted by God, but with the common and ordinary concurrence of his Power, which joins with, and upholds the Agency of all things in their workings; whether in comforting us or in diſtreſſing of us: this is the loweſt degree p. 118of ſuppoſition. And yet conſider how dreadful this Suppoſition would render to our Thoughts, ſuch a puniſhment to be: if God ſhould be but as the looker on, and withal the ſetter of them on: or (as in the Scripture phraſe, Mat. 18. 34.) but only deliver us up to theſe Tormentors. As when it is termed a being caſt into a Lake of Fire and Brimſtone, ſuppoſe it were a Lake of material corporeal Fire only, wherein thy Body is caſt; and thy Soul, no otherwiſe to ſuffer than by what the Spirits of that Body it is united to, and dwells in, is by that Fire made ſenſible of. And ſuppoſe withal, the Spirits thereof were kept up, in their utmoſt ſenſibleneſs, of what torment that Fire could inflict; and thy Body continually flaming, (as the Buſh in Exodus) and yet never burnt up, how terrible is it for Fleſh and Blood to think but this of it! Or, to uſe another compariſon, If a Man were bound Hand and Foot with his Mouth ſet open, and were caſt into a Pit, wherein, as in the Apoſtles Sheet, let down from Heaven, were all manner of Creeping things, Toads, Serpents of all ſorts, fiery Scorpions, Cockatrices, Vipers, Adders, Snakes, &c. Flies, Hornets, Lice, Piſmires and Frogs, &c And that theſe ſhould bite and ſting thee, with exquiſite Pain and Torment; p. 119alſo creep in at thy Mouth, down into thy Inwards, gnaw and ſwell thee there. How did but one ſort of theſe Creatures, when ſent by God, afflict Pharaoh and all the Aegyptians? A Man in this caſe, ſhould endure not only the Pains mentioned, but beyond them the torture which Antipathy, cotrariety and natural abhorrency Works, which is of all other moſt exquiſite, and turns nature backward (as of Jordan it is ſaid) into a recoyl, and wreſteth it againſt it ſelf, and throws it off its hinges. I need not inſtance, how by this way of Antipathy, a Cock makes a Lion roar, a Mouſe the Elephant to tremble, a Serpent or a Toad, a Spider, ſets the whole of nature in Man into an inconſiſtency; a Man knows not how to bear up, ſuſtain himſelf, or be himſelf. But beſides what Pains or Torments, theſe, or any of theſe, can inflict.

II. Let us proceed in our Suppoſition a ſtep further. If God ſhould ſo far further aſſiſt, as to ſet his Wiſdom a-work, and that only to find out and invent, what mixture of Torments from Creatures, would be moſt exquiſite of all others. As if a King (whoſe Wrath is compared to the roaring of a Lion, who yet ſets but others to Torment) ſhould p. 120but order ten Men to invent Torments for one poor Man (as the Sicilian Tyrants did.) Hence, Majus tormentum ſiculi non invenire Tyranni. And then conſider, for the exaggeration of this unto your Thoughts.

1. That the nature of Man is ſo framed, as it is capable to recieve diſcomfort, as well as comfort from every Creature: the leaſt Creature hath a ſting in it, as well as Honey, unto ſomething or other, in Man's Nature, if it be applyed and turned againſt it. 2. God knows all the Ingredients in the Creatures Natures; as alſo it is ſaid, he knows our frame, and ſo there with the ſuitableneſs of Senſe in Man's Nature thereunto. Think then what Puniſhment from their mixture, can he invent and temper; and put all the Venoms, (the dregs) into one Cup, as the Pſalmiſt ſpeaks: And as by ſome leſſer proportion we may eſtimate this, by what thoſe that know the ſecrets of Nature can effect, above what other Men, as Solomon did. Now 3. Raiſe up your apprehenſions from theſe two ſteps of compariſon thus firſt laid: If, (as the Pſalmiſt ſays,) He that made the Eye, ſhall not he ſee? ſpeaking of that infinite Omniſcience in God Himſelf, above what is in the Creatures: Say I then in this caſe, if p. 121the Creatures, that God hath made, may thus be ſuppoſed able to work anguiſh to a Man, Dolour and Miſery: what then can God, the great God, that made all theſe himſelf, immediately inflict? As the Prophet Iſaiah ſlighteth the Aegyptians and their Aſſiſtance, Iſa. 31. 3. Thus, Their Horſes are Fleſh, not Spirit, and the Aegyptians that ride them are Men, and not God. So we may of all theſe Suppoſitions, and ſtill ſay, theſe are but of what Creatures can do; who are Creatures, and not God; Fleſh and not Spirit.

III. That we may yet heighten the dreadfulneſs of this immediate Hand of God, let us make a third Suppoſition, beyond the former; that God not only ſhould uſe his ordinary concurrence with Creatures, but (as ſometimes he hath done) arm thoſe Creatures with his own Wrath, over and above the activity of their ordinary Sphere of Workings; heating that Sword of created Powers he ſtrikes with, red hot in the Furnace of his fiery Indignation: And ſo intending the power of Creatures beyond their Strength; yet ſtill ſo as to uſe them as the ſole Inſtruments of that anguiſh wrought: conveying his Anger with them but as at ſecond hand. And ſo, as the Man ſo p. 122afflicted, is ſenſible, not of the Stroke of the Creatures only, but of God, and his Wrath accompanying and ſeconding it, through them. This would be yet more dreadful than the former, and yet ſtill fall ſhort of what the Doctrine hath held forth, that Himſelf is the Avenger, and ſtrikes immediately.

1. This latter is more dreadful to ſuppoſe than the former; yea, is not a bare ſuppoſition; for if God conveys his Wrath with the leaſt Affliction, and in his Providences fight againſt a Man, and the Heart is thereby made ſenſible of his Wrath therein: this, as it often falls out, ſo it uſeth wonderfully to enflame and rage in Man's Spirit: even as a poyſoned Arrow uſeth to do the Fleſh, which it ſelf alone would only pierce and wound, (but as it is an Arrow;) but if further dipp'd in Poyſon, or as the Apoſtle's compariſon is, Eph. 6. made a fiery Dart, it works a further Anguiſh and Torment. Now there is no Creature, but if armed with God's Wrath, or if it be but a Meſſenger, and a Repreſenter of God's Anger, but it is infinitely more dreadful than of it ſelf otherwiſe it is. What is leſs than the ſhaking of a Leaf, which ſeems it ſelf to tremble? But if p. 123God ſend faintneſs of Heart, and Terror with it, and by it, into a Man's Heart, the very Sound of the ſhaking of a Leaf chaſeth them, Lev. 26. 36. Every Graſs-blade, burniſhed with God's Wrath, ſtrikes terror into the Heart, as that flaming Cherub did into Adam's. This is experimented in Men troubled in Mind, unto whom, Iratum que refert quaelibet herba Deum. Every Creature preſents an angry God, and ſtrikes trembling of Heart into them. They fear where no fear is. The Light, which of all Creatures is the moſt amiable and pleaſanteſt, yet to a Spirit wounded the Beams thereof are dreadful; and when it is day, he wiſheth it were night, and that Darkneſs might for ever cover him; and why ſhould the Light ariſe, ſays he, to diſcloſe my Rebellion againſt my Maker? Thus Job, Job 4. 20. Wherefore is the Light given to him that is in miſery? Even as on the contrary, to a Soul God's Face ſhines on, every Creature ſtrikes up comfort and gladneſs into it. He hears the Thunder, (which made Caligula tremble,) 'Tis my Father's Voice, ſays he: views the Stars; theſe are mine, ſaith he. The greateſt Afflictions to ſuch an one do turn into Joy, knowing he hath a Treaſury of Love in the Boſom of his Father p. 124that ſent them. The perfect contrary is here.

2. This latter Suppoſal of God's arming the Creatures with his diſpleaſure, and conveying it by them, falls yet lower, and is leſs than God's immediate Wrath from himſelf; even as God's Love conveyed by Ordinances and Means, is a a far lower Diſpenſation than the immediate Communication thereof from himſelf. God's power, tho never ſo great, yet in working by and through an Inſtrument, is abated, leſſened, ſtinted in working. You may have read and heard (perhaps) the compariſon between God's Power and the Creatures, in reſpect of Torment, thus expreſſed: That the one is, but as if a Child ſhould ſtrike a Blow, in compariſon of a Giant: But to the caſe in hand, I have uſed to raiſe it thus: A Giant that can of himſelf give a great Blow immediately, if he yet ſhould take but a Straw to ſtrike withal, the Stroke would prove but ſmall; and yet it would be greater than if a Child ſhould ſtrike with it; Why? becauſe his Power is limited and enervated by the Inſtrument he ſtrikes withal. Now what are all the Creatures, though in God's hand, but as Straws in a Giant's? And yet how terrible is his Wrath when p. 125conveyed by them? I conclude this with alluſion to that Speech of Rehoboam, 1 Kin. 12. 10. The weight of God's little Finger is heavier than that of the whole Creation: And if they be able, or God by them, to ſcourge us with Whips, then God himſelf immediately with Scorpions.

Having thus conſidered how the immediateneſs of God's working doth comparatively exceed that of the Creatures, or of himſelf by the Creatures: In the

Fourth place, Let us go on more ſadly, in a poſitive way, to conſider, What his immediate Power is; what the Strength of thoſe hands is which Men muſt fall into. And how may this amaze you? As it is ſaid of God's Wiſdom, There is no end of it, no ſearching of his Ʋnderſtanding; ſo nor of his Power. And how can I diſcover or unbare that Arm before you? I begin to do it thus: God had begun to enter into a Conteſt with Job, and touched him but with his little Finger; and Job ſoon felt him, and cries out: If I ſpeak of Strength, or think that way to grapple with him, He is ſtrong, Job 9. 19. If but his little Finger be ſo ſtrong, as Job found it, what is his Fiſt, which Ezekiel next ſets p. 126forth his Strokes of his Wrath by? And what God himſelf there ſpeaks, againſt covetous and bloody Men, Ezek. 22. 13, 14. do you apply to every Sin you live and go on in. Says God, I will ſtrike with my Fist at thy diſhonest Gain. And can thy Heart endure, or thy Hands be made ſtrong, in the Day in which I ſhall have to do with thee? Let every one that heareth or readeth this, who yet go on in their Sins, conſider with themſelves: Am I able to ſtand it out, and encounter this God? And encounter him thou muſt, if thou goeſt on in thy Sins. Or can my Heart endure? ſay thou. The Apoſtle puts the very ſame conſideration upon the Corinthians Spirits, when guilty of Idolatry. (And 'tis the ſame caſe of uncleanneſs, or any other known Sin) Do you provoke the Lord to Jealouſy? Are you ſtronger than he? 1 Cor. 10. 22. As if he had ſaid: Do you not conſider what a powerful God you have to do withal, and that immediately? Can you grapple with him, think you? or make your part good with him? Hear yet further, by what way it is that the Apoſtle ſets forth to us the Strength of God, and let us make a further eſtimate thereby, as to the matter in hand. The Apoſtle in p. 127the ſame Epiſtle, though upon another occaſion, Chap. 1. 25. had ſaid, That the Weakneſs of God is ſtronger than the Strength of Men. In which Speech, he evidently puts our thoughts upon making of a meaſure of what is to be accounted more or leſs, ſtronger or weaker in God, in reſpect of the putting forth his Power by what the Scriptures do expreſs of him, after the ſimilitude of Man, as in Job the compariſon is of his little Finger; and in Ezekiel, of his Fist: whereof the one is weaker (in Man) and the other ſtronger. Now in Man, what is weaker than his Breath? which will ſcarce blow away a Straw (and his weakneſs is uſually expreſſed by this, that his Breath is in his Nostrils.) Now eſtimate the Strength of God according unto what is ſaid in the Scriptures of God, (and that as to this point of deſtroying us) after the manner of Men. By the very Breath of his Nostrils we are conſumed, Job 4. 9. His Power is ſuch, that he needs put forth no more (as it were) to deſtroy us. His very Weakneſs is enough. Job had in the ſame verſe, firſt ſaid, By the Blast of him we periſh: but becauſe a Blaſt imports ſome forcibleneſs, the utmoſt might of what is in a Man's Breath, and it is a Man's p. 128putting forth his Breath with a more than ordinary violence; therefore by way of Diminution and Correction he adds, By the Breath of his Noſtrils; that is, (ſtill meaſuring it, as ſpoken, after the ſimilitude and manner of Men) by the moſt ordinary and weakeſt putting forth of his Power. And yet we ſee if he puts forth no more, he blows us to Deſtruction, when his intent is to deſtroy: And why? For of us the Scriptures uſe a compariſon ſuitable thereto, in ſaying that We are but as the Dust of the Ballance, Iſa. 40. 15. Yea, all the Nations (put all together) are but as the ſmall Duſt of the Ballance: As that little that is left in the Ballance, when what is weighed is taken forth, which is eaſily blown away with a Man's Breath. Again, yet lower, in Man; his Nod is of leſs force than his Breath: and yet, Lo, at the rebuke of his Countenance we periſh, Pſal. 80. 16. He can look on one that is proud, and abaſe him; and his Eye can caſt about Rage and Deſtruction, Job 40. 11, 12, 13. He had ſaid before, ver. 9. Haſt thou an Arm like God? He riſeth from the Power of his Nod, the weakneſs of his Power, unto the Power of his Arm: And ſo may we, from his Looks to his Breath, from that to his p. 129little Finger, from that to his Fiſt, from that to his Arm and Hands, in which his Strength is ſaid to lie, Luke 1. 51. O think how dreadful then it muſt needs be, to fall into thoſe Hands, (as here in the Text,) into thoſe Hands, I ſay, that meaſure the Waters in the hollow of them, that ſpan the Heavens, and at the ſame time comprehend alſo all the Dust of the Earth in one graſp, as one of us doth a little Pebble. And verſe 15. Takes up the Iſles as a very little thing; as you would do Hazel-nut-ſhells out of a Pail of Water. Now for thee, a poor Graſhopper, to be taken into thoſe hands, and to be grip'd and cruſh'd, and ſqueezed with the might thereof. But the Scripture expreſſions go further yet, to have this God like a Mill-ſtone fall upon thee with his whole weight, which is Chriſt's compariſon, Mat. 21. 44. Thy Wrath lies hard upon me, ſaid Heman. You ſee in Summer little green Flies, creeping upon green leaves, which if a Man doth but touch, they die: ſuch a ſlight Creature art thou in compariſon to this God. Or further, (as Job's compariſon is) that this Great and Mighty God ſhould run upon thee as a Mighty Giant, with his full force, the utmoſt of p. 130his Force, as a Man doth upon his Enemy; yet ſo Job ſpeaks of it, Chap. 16. 14. And in another place, the ſame Job, that he ſhould take thee about the Neck, and throttle thee. O what do we, poor Potſheards of the Earth, ſtriving with our Maker? as Iſaiah ſpeaks, chap. 45. 9. Or, as Chriſt ſpake from Heaven, will Fleſh think to kick and ſpurn againſt ſuch Iron Pricks and Pikes, which run up into the Soul, whilſt it ſtrikes upon them.

And that we may yet further have a through ſenſibleneſs of our obnoxiouſneſs and expoſedneſs to this Great God, let us withal conſider his abſolute Sovereignty over us, as well as his Power. What an inconſiderable portion doth any one Soul (and every one is ſingly to deal with him for his own particular) bear unto this Infinity of Being and Glory; to whom not one Nation, but all Nations; and not only all Nations that are now extant in the World, but that ever have been, or ſhall be, are counted as nothing, yea, leſs than nothing. What a little thing is this Iſland of ours, to the whole Body of Nations? And yet all Iſles are to him but a little thing, as Iſaiah ſpeaks. Lord, think thou, what am I to Thee! or any Man! that thou p. 131ſhouldeſt regard him! Yea, and being ſinful, why ſhould any Man (as he is of himſelf) think that God ſhould have any ſtick or demurr within him, to withhold himſelf from deſtroying him every moment? For lo, even the greateſt of Men, that have been of greateſt Wiſdom, Parts, (being Sinners) he hath in his diſtance and greatneſs laid them aſide, and regarded them not at all, Job 38. laſt: He regards not the Wiſe in Heart. What is all or any Excellency in thee to him?

There is therefore no way but to turn unto him, and ſeeing you muſt fall into his hands, prevent him by putting your ſelves into his hands. This great Arm of his may be held: Iſa. 27. 5. Let them take hold of my Strength; Fury is not in me. There is an Arm alſo of another one, that is, Chriſt, who can deal with God for thee, and overcome him. [Iſa. 53. 1. To whom is the Arm of the Lord (ſo he termeth Chriſt) revealed?] Thus you have ſeen and heard ſomething of the Greatneſs of this God, and that but in general, as he is the Author of this Puniſhment, and thereby this Puniſhment aggrandized unto us, and yet how little do we know of him? as Job ſpeaks.

p. 132§. II.

The ſecond Head of Demonſtrations, from the Capacity of the Soul, the Subject of this Puniſhment: And from this, that it is the Deſtruction of the Soul.

II. SUbjoin hereunto the conſideration of what is the eminent Subject of this Puniſhment, the Soul of Man; and that the Iſſue of this Puniſhment is no leſs than the Deſtruction of that Soul. And theſe two (which I join together) will afford further Reflections, to help us to conceive of the fearfulneſs of this Puniſhment. And the Conſideration hereof cometh in moſt pertinently next unto the foregoing, wherein the Power of the Agent was ſpoken to; but now in this the Capacity of the Subject or Patient, and the Receptivity thereof of Impreſſions from this Worker.

That the Soul is the immediate Veſſel of this Wrath, that I ſpake to afore, Mat. 10. 28. Fear not them that kill the Body, but are not able to kill the Soul: but rather p. 133fear him which is able to deſtroy both Soul and Body in Hell. The former part of which words evidently import: 1. That the Soul alone, and immediately in it ſelf, and not only in reſpect of what it ſuffers with or from the Bodies ſuffering, is the Subject of this Puniſhment, tho the Body alſo is: And 2. Chriſt concludes, that it is the Deſtruction of both Body and Soul.

You know alſo the Rule, That the Meaſure of every Agent's working upon another muſt be taken from the Capacity of the Subject which the Impreſſion is made upon, as well as from the Power of the Agent that works. Fire works more fiercely upon Oil and Brimſtone, than upon Stones, or upon Duſt or Sands. You may diſcern this in the parts of your own Body: Rheum falling upon the Lungs doth not torture ſo, as falling upon a Tooth, a Joint, or Eye. How alſo are the inward parts capable of more exquiſite Torment, as by the Stone, &c. bred in them, than the outward are, by any Cuttings or Wounds?

Now the Soul of Man is capable of more exquiſite Impreſſions from God's hand, in that it is an intelligent Spirit, and in the ſubſtantial Faculties of it aſſimulated to him, made in his Image, p. 134a Spirit as God is, that hath an Underſtanding, and other Faculties, to receive and take in from him what he is pleaſed to pour forth into it by them; and is accordingly more ſenſible thereof, than the Senſes of the Body are or can be ſuppoſed to be from Creatures. The Prophet Nahum ſeems to have conſidered this, chap. 1. v. 5, 6. When ſetting out God's Wrath to Men in the effects of it, he firſt conſiders, how it works upon inanimate Creatures, that are at ſuch a diſtance (in reſpect of the kind of their being) from God's: It kindleth a Fire, ſays he, which maketh the Hills to melt, and the Eaath is burnt up at his preſence: yea, the World, and all that dwell therein, (which he will one day burn up with Fire.) Now from theſe the Prophet infers and raiſeth up our thoughts. Doth he work thus upon inſenſible Creatures, as the Hills, and the Earth, and the whole World? Do the Elements melt with fervent heat? Are the Heavens ſhrivel'd up as a Scrole of Parchment afore him, by the violence of that Fire which he ſends forth? Conſider then, O conſider, ye Sons of Men, how will the Fire of his Wrath work upon your intellectual Souls? And as unto this Scope and Coherence with the former, I underſtand p. 135what follows, verſe 6. Who can ſtand afore his Indignation? who can abide in the fierceneſs of his Anger? He here turneth his Speech, and applieth it to Men. For the Souls of Men being in their beings and kind nearer of kin to him, Spirits, as he is the great Spirit, and the Father of Spirits, which were made only for God, and to be filled with God, have accordingly a more intimate ſenſe of his Workings on them. And 'tis as if he had ſaid, If then he ſends forth ſuch a Fire as melts and diſſolves the Earth, Mountains of Iron or Braſs; how much more will it be able to melt Wax? And ſuch are Mens Souls to God, comparatively to other Creatures. Chriſt ſpeaking of his Soul, when he had thus to do with God, in the Day of his Anger, Pſal. 22. 14. (that Pſalm was all made of him) My Heart is melted like Wax, it is melted in the midſt of my Bowels. And towards this Sence doth Sanctius ſeem to underſtand that Complaint of Job's, uttered to his Friends concerning thoſe Terrors of God, which he felt within him, Job 6. 4, 11. verſes compared; Is my Strength the Strength of Stones? Or is my Fleſh, my Nature or Conſtitution, of Braſs, that I ſhould be able to encounter with this Indignation of the p. 136Almighty? Stones and Braſs have no ſenſe in them, (or but a dull ſenſe, if their Opinion ſhould hold true, de ſenſu rerum,) they have no Blood nor Spirits to make them ſenſible of theſe Arrows of God's Anger he had ſpoken of, verſ. 4. Ay, but Job meaneth to ſay, I have a Soul made of other Metal, ſuited to God, the great Spirit, whoſe Arrows I feel, which is exquiſitely ſenſible of all his Actings. Take the Statue of a Man made of Braſs, or cut out of Stone, and ſlaſh and cut him, and he feels it not; but cut the ſame Limbs that anſwer to theſe in a living Man, made of Fleſh and Blood, with the ſame knife, and what Torture is it? You may ſee this, and aggravate it to your ſelves, by what inferior Spirits to this great Father of Spirits, as Angels and Devils, can work upon Man's Soul, that is a Spirit like themſelves, being yet inferior to them. When Saul had but one evil Spirit ſent from the Lord, how diſtracted and terrified was he, tho in the midſt of the enjoiments of a Kingdom? 1 Sam. 16. 14. Alſo that great Apoſtle, that had his Spirit fortified, as having been newly feaſted with the Joys of Heaven, and that not as at a diſtance only, but as a Spectator, that ſtood by, preſent there, 2 Cor. 12. p. 137Yet one Angel, Satan buffeting him, he was ſo diſturbed and put to it, as he knew not what to do, or how to bear it: only God told him, My Grace is ſufficient for thee. Well, but do Mens Souls in Hell fight with Fleſh and Blood, yea, or with Principalities and Powers chiefly? No, that is but whilſt they are the Rulers of this World, as there 'tis added. And yet if theſe Spirits have ſuch power over our Spirits to buffet and terrify them; what hath God the Father of them?

Again, conſider how the Soul is capable of more Joys and Sorrows, than the Bodily Senſes are, and this by how much it doth exceed them in its Eminency and Capacity. The Soul is able to drink up all the Pleaſures the whole Creation can afford the Bodily Senſes, or they bring in: to drink them up (I ſay) even at one Draught, and yet would in the midſt of it, ſtill cry, Give, Give. Now as it is in the Body of a Man, look whatever part is capable of more Pleaſure, it is alſo capable more of Pains: So the Soul proportionably; look how capable it is of greater Joys (as it is from God) it is as much of Sorrows alſo, unto the ſame extention and intention of them.

Add II. As to this Point, That as the Soul is thus vaſtly capable of more Sorrow p. 138and Anguiſh; So further, that theſe Souls to be puniſht are filled with Sin, and in that reſpect termed Veſſels of Wrath fitted to Deſtruction, Rom. 9. 22. Take a Barrel of Wood; and of it ſelf it will burn as it is Wood: but if withal it be Pitcht within, and full of Tar and combuſtible Matter, it will burn more rageingly. Of unfruitful Branches, Apoſtatizing from Chriſt, it is ſaid John 15. 6. That they are caſt into the Fire, and they are burned, that is, they burn to purpoſe; make a mighty Fire. That Clauſe [And they are burned] is added by way of Auxeſis or Emphaſis, elſe it needed not. We ſee when Sins were but laid upon Chriſt by Imputation, who in himſelf was ſeparate from Sinners, and had no Conſcience of Sin, how yet the Anger of God againſt Sin dealt with him, as undertaking to be a Surety for Sin. And can you drink, ſays Chriſt, the Cup that I am to drink of, that is, ſo as to bear it and not be overcome with it? Now in Luke 23. 31. you may ſee, how Chriſt infers from his Sufferings, as being the Sufferings of one who had not been himſelf perſonally guilty of Sin, what therefore, with difference, thoſe in whom Sin is inherent, muſt expect. Weep for your ſelves (ſays he) for if they do thoſe things to the green p. 139Tree, what will be done in the Dry? that is, who are fit combuſtible Matter for the Fire; and as the Prophet ſays, are as Stubble fully dry, Nahum. 1. 10. And of the terribleneſs of God's Anger, he had afore diſcourſed (as was even now obſerved) in all that Chapter.

Again III. In the Soul, ſome Faculties are more capable of Anguiſh from his Wrath than other; even as in the Body ſome Parts are more of Pain. If a Man would avoid a ſcalding drop to be let fall upon any Part, of all other he would fence his Eye. You ſee how a Mote, a Flie troubleth it: a ſcalding drop of Oyl would much more. So it is in the Faculties of the Soul. You read there is the Spirit of the Mind, Eph. 4. 23. Now God will wound, even that, and aims at it, in this Puniſhment. A wounded Spirit who can bear? (ſays Solomon) If a Man's Fleſh be torn and cut, he may yet bear up himſelf, but if his Bones be broken, who can ſtand? Now the immediate Stroaks of God are ſo compared by David, as unto the breaking of the Bones, in compariſon of other dealings of God with, and Inflictions from God towards us.

p. 140The next thing which I mention but as an Appendix to this Head, is, that it is the Deſtruction of the Soul. So, Chriſt and the Apoſtle again and again. They are ſaid to be loſt: and though Men may Metaphyſically diſpute, that it is better to Be, though in Hell, than not to Be: Yet Chriſt hath ſaid, it were better not to have been born. I ſhall ſay no more as to this Head, than what the Apoſtle expreſſeth this by, in the 1 Tim. 6. 9. in ſaying, [That Men are drowned in Perdition and Deſtruction] one would think, for him to have expreſſed Death and Deſtruction, it might have been enough to have ſaid, that a Man were drown'd, or ſunk down to the bottom of Waters, or the like Materials that would ſuffocate a Man: But to ſay he is drowned in Perdition it ſelf, or that Perdition and Deſtruction are the Pit, the Lake, he is plunged into; what can be ſaid beyond it? And yet here, he is not content with one ſingle Word to expreſs that by neither, as to have ſaid drowned in Perdition, but muſt double it: and add another Word [Deſtruction] alſo. Deſtroyed, therefore over, and over: Drowned over Head and Ears, as we ſay, and all that is in them, drowned and ſunk into Perdition; the whole Soul: p. 141yea, the whole Man. No part above Water. Deſtroyed with a double Deſtruction: both for Object double, and alſo for the Subject of it, both Body and Soul: So Chriſt ſays.

§. III.

A third Head, of Demonſtrations: drawn from the final Cauſes formerly mentioned: As 1. The Glory of God. 2. The Manifeſtation of his Power.

THe third Head, that affords matter of Exaggeration to our Thoughts, whereby to infer the fearfulneſs of this Puniſhment, is taken from the Ends, or Final Cauſes mentioned in that firſt Section. The Ends, I ſay, which God hath in, and is provoked by, unto this Puniſhment. And as I then ſingly argued from each of them the immediateneſs of God's Hand therein; ſo now I ſhall from each of the ſame, The dreadfulneſs hereof. There were three Attributes of God in Special, and his Glory in Common, which God aimeth at the Manifeſtation of, in this ultimate Guerdon or Reward for Sin. 1. The Manifeſtation of the p. 142Glory (that's in Common;) then particularly, 1. Of his Power. 2. The ſatisfying of his Juſtice. 3. Of his Wrath. The Scriptures I then had recourſe to, do ſpecify all theſe. I ſhall ſpeak to theſe in this Section, and to the other in the following.

1. In General, that he aimeth at his Glory in it (which is God's general aim, and is common to theſe and all other Attributes) is evident. His Glory, (as it is to be manifeſted to us) is but the reſult or ſhine of all or any of his Attributes manifeſted. In that place of Prov. 16. 4. The Lord hath made all things for himſelf, that is, for his Glory (for that is himſelf: My Glory I will not give to another) it follows, yea even the wicked for the day of evil. The day of evil there is the day of Puniſhment: the Wicked themſelves alſo making and preparing themſelves by Sin thereto; but ſo as thereupon God manifeſts his Glory upon them, as well as upon all things elſe; which he hath made in their ſeveral ſeaſons and kinds. And Solomon doth mention this of Puniſhment as one Eminent Inſtance of all things elſe, whatever, that are for his Glory, and which will be ordered then by him, thereunto in a ſpecial manner: And becauſe (it being p. 143ſo great an evil) Men might think otherwiſe; Yea, but ſays Solomon, God ſeeks and will have a Glory out of this Puniſhment, as well as out of all things elſe; of which ye all acknowledg, that God made them for himſelf. And ſo in that 2 Theſſ. 1. 9. They are ſaid to be puniſht from the Glory of his Power, that is, from his Power, glorifying himſelf on them, as I afore expounded it. And as, it is for the Glory of this his Power, ſo by the ſame reaſon of all, or any of thoſe other Attributes, he is pleaſed to put forth therein.

I ſhall premiſe two Maxims, from whence fore-laid the Inference, for the dreadfulneſs of this will more readily riſe, in an infinite height, unto our more ſerious and ſober Apprehenſiions.

The firſt: That all things which God doth for his own Glory, he will perform them like himſelf, that is, like God: and ſo make the utmoſt of every thing, that that ſubject Matter, whatever it be, will afford of Glory to him. This Rule is aſcertained to us, as from the Nature of God; ſo from that ſaying of the Apoſtle, Rom. 1. 21. where he condemns the Gentiles, that they glorified him not as God, that is, in ſuch a manner as was worthy of him; they came not up to that height p. 144of Glory, ſo great a God muſt have given unto him from Creatures. Now if it be the Sin of Creatures, that they fall ſhort in glorifying God as God; then be aſſured that if God himſelf undertakes and profeſſeth to do a thing for his Glory, he will, in the whole of it, and iſſue thereof, either glorify himſelf as God, or never begin to eſſay or meddle with it, but would have let it alone, for ever.

2. From hence, take this alſo along with you, to carry it in your view; through each particular that follows: That then, if God ſeeks to glorify himſelf in a way of Puniſhment, that Puniſhment muſt be anſwerably great and proportioned to raiſe up a Glory unto God, ſuch as ſhall glorify him, As God, in that way. For it is the Puniſhment or the Judgment it ſelf which he executes (as the Pſalmiſt ſays) out of which this Glory muſt ſpring. This Puniſhment, as it is a Puniſhment, is that, wherein God will be glorified as God. That is, it is the Soil which this Crop of his Glory is to grow up out of, and the Crop or Harveſt of Glory can be but what the fertility of that Soil, as ſuch, affords: Theſe things in general fore-laid.

Now, 3. The greatneſs or vaſt comings in of that Glory, God reckons upon from p. 145this, may riſe up in your view, by theſe Particulars.

1. Had it not been that in compariſon of other works of his, an infinitely exceeding Revenue of Glory would have ariſen unto him from this, God would never have ſet his Heart or Hand to this work of all other: I ſay it again, He would never have ſet his Hand to this work of all other. For as he is Creator, he hath a love to all, and hates nothing that he hath made, he loves no ſuch bloody work for it ſelf; nor would have ever embrued his Hands in the Deſtruction of his Creature, had it not been for an exceeding weight of Glory; and as being juſtly provoked thereto, it becometh a juſt Prize, on that Hand preſented to him: which he will be ſure withal to manage and perform with the utmoſt Righteouſneſs. It is certain, that this is to him opus alienum, a work ſtrange to his Nature, as the Prophet ſpeaks. He does not naturally, no nor willingly (ſays the Lamentations) afflict, or grieve the Children of Men. Lament. 3. 33. Mens Quarrellings and Cavils hereabout did put him long ſince to his Oath, and he hath cleared himſelf by Oath in Ezekiel, As I live, I will not the Death of a Sinner, that is not ſimply, as if I delighted in it for it ſelf, p. 146as a God that is cruel; (which was objected) and therefore I ſay peremptorily it muſt be an infinite maſs of Glory, after much long-ſuffering and impenitency of Men, that moves him to it. And if ſo, then according to the Principles even now mentioned, do you that are impenitent Sinners look to it, for ex veſtro cario (I allude to Job's Speech, Skin for Skin) out of the Blood of your Souls, and their Deſtruction, ſhall this Tribute and Tax of Glory be raiſed, according unto what your ſinfulneſs ſhall be found to have been. And oh then, do you collect how fearful it is like to be! View it in a contrary, and indeed though an Inſtance far tranſcending the Proportion of this, yet in reſpect of holding ſome likeneſs to God's proceeding in this, will conduce to heighten our Thoughts about this. It is a Conſideration that helps our Faith (and 'tis a great one) that for God to deliver up his own Son to Death, and for himſelf to bruiſe him, (you have it all in a ſhort Saying, Iſa. 53. 10. It pleaſed the Lord to bruiſe him) and that this ſhould be the Object of his good Pleaſure, there muſt have been ſome incomprehenſible vaſt deſign of Glory to accrue there-from, to be attained by doing it; ſome high End and far tranſcending Deſign p. 147that was to be the Iſſue and Product of it. Which as you know was the Glory of his Mercy and Love in the Salvation of Men; Glory to God on High, Good Will to Men. And this is as great an Evidence and Argument to our Faith, that God is reſolved to ſave Sinners, as can be given. For what hath been thus done to Chriſt is paſt recalling; not to be recompenſed any other way than by ſaving many by the Knowledg of him, as God there ſpeaks. Now as this Inſtance of the higheſt kind ſerves to evidence this thing to us, ſo though in a far leſſer Proportion, you may take ſomewhat alike Illuſtration, at leaſt, in the Point in Hand; That certainly it muſt be a great ſurpaſſing maſs of Glory that will come in unto him by this Puniſhment for Sin, which ſhould any way gain him to be ſo much as willing to it, againſt which, otherwiſe he hath ſo much in his own Nature; who had it withal in his abſolute Power to have given effectual Grace to all, as well as to ſome; which latter all acknowledg he hath done. Even as it was in his Power to have ſaved the World without Chriſt's Death, Mark 14. 36. Oh! ye Sons of Men, know and underſtand your God, and be moved thereby to turn unto him: and the more by this, that it p. 146duplicate page p. 147duplicate page p. 148muſt and will prove an infinite Puniſhment that is coming upon you; becauſe were it not an immenſe ſum of Glory would accrue to him out of it, and that but upon your final impenitency: He that is a God ſo good in himſelf, would never elſe bring it upon you. And according to that firſt Maxime premiſed, it muſt be the ſoreneſs of the Puniſhment from whence that Glory muſt ariſe.

2. Conſider herewith, how that he hath reſerved this, as his laſt work, in that other World: when this World ſhall come to be folded up as a Garment; and a final concluſion be put to all theſe other Diſpenſations and Works of Glory that are now on Foot. And as Solomon told us that he hath made the wicked for himſelf and for the day of evil; So Job alſo tells us, That the Wicked is reſerved to the day of Destruction, and ſhall be brought forth at (or to) the day of Wrath: [Reſerved] by God, till after all his other works of wonder are ended and gone, then to be brought forth as a Trophie of his Glory. Both themſelves and all their Sins are reſerved till then, and laid up amongſt God's Treaſures, to be then made publick. The Salvation of his Elect, and the Deſtruction of the Wicked, are the laſt and only p. 149Works that then remain, and do remain, and are purpoſely kept unto that time, when he means to ſhew himſelf to be God indeed; and to make all Men and Angels know that he is God. It is an Argument of the fearfulneſs of that Puniſhment the Devils ſhall undergoe, Jude 6. 2 Pet. 2. 4. That he hath reſerved them in everlaſting Chains unto the Judgment of the great day. It is a certain Rule, that God's latter works do still exceed and put down the former: So far, as the former ſhall not in compariſon be remembred, Iſa. 65. 17. Jer. 3. 16. When God would make his Apoſtles (as to this World) the greateſt ſpectacle of Miſery that (excepting what he made his own Son, who was the firſt-born among many Bretbren) he ever put upon Saints, Prophets or Martyrs, that had preceeded and were afore them. How doth the Apoſtle expreſs his Deſign in it, 1 Cor. 4. 9. I think (ſays he) that God hath ſet forth us the Apoſtles [last] as it were Men appointed to Death, for we are made a Spectacle unto the World, and to Angels, and to Men. Alluding to thoſe Gladiators, brought up laſt upon the Stage, as a Spectacle to the People. The thing I cite it for, is, that the greateſt work in that kind, he appointed to be at laſt: As alſo, was that which immediately p. 150preceded it, the coming of his Son in the laſt days. And but this of puniſhing the Wicked is his laſt, and very laſt, of all that he will do for ever.

Eſpecially let us withal, 3. Conſider beſides, how all his Actings and Works whereby to glorify himſelf for ever, ſhall be reduced and contracted to theſe two. He gives over all other of Providence, and Spiritual Diſpenſations by Ordinances, and ſets down and betakes himſelf to theſe two alone. God hath nothing elſe to do in the other World. And he hath no other revenue of manifeſted Glory that remains extant; he lives and reigns eternally in or upon theſe two: And yet this is then, when he is reſolved, to the utmoſt to be glorious. And yet all is but what comes out of theſe two Works, the Salvation of the Elect, and Deſtruction of the Wicked.

Again, 4. Conſider theſe two are uniform Works, and unvarying; and without ſhadow of turning: In this World he makes a variety and enterchange of Providences; which are exerciſed in ſuch Works as he ſometimes takes up, and then lays down again, at Pleaſure; he ſets one thing againſt another as Solomon ſpeaks. Every Day and Age produceth a Variety and Alteration. And this is, becauſe his Glory p. 151that appeareth but imperfectly in ſome one (as in this and that particular) may have an additional perfection in ſome other; that ſo, all that Variety, may like ſmall pieces in Tapeſtry, make that piece of Work compleat. And yet we ſee how in this Mixture, and often, but in ſome one ſingle Work or Piece, wrought and done but once, how much of God's Glory appears to the wonderment of Men and Angels. Whereas now this laſt work of puniſhing Wicked Men (as likewiſe that other of Salvation) are but as one continued Diſpenſation of one Woof, and uniform for ever, without Change, Variety or Interruption. The whole ſtream of God's Activity contracts it ſelf unto, and runs in theſe two Channels and no more, in omne volubilis aevum: And how ſtrong muſt you needs ſuppoſe theſe two Streams, each of them to be? when as the Manifeſtation of the Deity, doth now run ſo ſtrongly in a thouſand Rivolets. This in General, from the Manifeſtation of his Glory.

I named three Attributes in Particular, which God doth more eminently ſhew forth in this great, and laſt Work of His. 1. His Power. 2. Juſtice. 3. Avenging Wrath, to the end to gain p. 152a Glory to Himſelf out of all theſe.

1. His Power: That you have in two Places, Rom. 9. 22. What if God willing to ſhew his Wrath, and to make his Power known? His Power you ſee, is mentioned diſtinct from his Wrath, though indeed it will provoke to be the Power of his Wrath; But I ſhall diſtinctly ſpeak of it. You have it alſo mentioned as that Attribute which ſhall be moſt glorified hereby, in 2 Theſſ. 1. 9. Who ſhall be puniſhed with Deſtruction from the Glory of his Power. I afore ſpake ſome things of the greatneſs of God's Power, as in relation to this Puniſhment, in ſhewing how fearful it is to fall into the Hands of God, in the firſt Head of Demonſtration in this Section, I ſhall only here add,

1. This general Rule concerning it, That the drawing forth of Power or Activity by God in any work, is ſtill, but what is proportionable and anſwerable to the work: that is, the effect ſhall be anſwerable in greatneſs to the Power that is ſaid to be put forth. It is certain, God over-acts nothing. Now the Effect, wherein this Power of his is put forth, is here ſaid to be Deſtruction. And therefore that Deſtruction muſt be conceived proportioned to the Power, that is ſaid to be exerted. There was never Work which God p. 153ever did, wherein he profeſſed to ſhew forth a tranſcendency of Power, or of any other Attribute, but it was wonderful and glorious in its kind. All his Attributes are himſelf, and ſo as great as himſelf. This viſible World, in its kind, what a glorious Building is it? Conſiſting of Heaven and Earth: and to what end was it that he profeſſed he made it? You have it Rom. 1. 20. That by the Creation of the World, might be underſtood his eternal Power and Godhead. And if He that created and raiſed up ſuch Beings out of nothing, ſhall profeſs yet further, to make his Power known, and will uſe that Power, and put it forth in Deſtroying, to ſhew forth the Glory of it, How great will that Deſtruction be? which muſt bear a Proportion to ſuch a Manifeſtation, That after God hath in ſo great and ſo various Works preceeding this, ſufficiently (as we might think) ſhewn himſelf God, in point of Power, or what a powerful God he is; that yet after all as if in all theſe he had not given ſo full Proof or Demonſtration of Power, and as not ſatisfyed with all the former, as not enough: he ſhould be after all, willing, as the Apoſtle ſays here at laſt, to begin a new Work, which ſhould make the Ears of the whole Creation tingle, on purpoſe p. 154to make his Power known! This is it ſwallows up my Thoughts into Aſtoniſhment, knowing both, that according to the rule afore given, His laſt Works ordained to ſhew forth any Attribute, muſt infinitely exceed the former, that ſerved to the making known thereof. And that again puts a new amazement into my Thoughts, to think how, or wherein ſo much a greater proportion of Power ſhould be ſpent. If it were barely to annihilate, and bring the Creature to its firſt Nothing, there needs not an extenſion of Power; it were but withdrawing that Word of his Power that holds up, and bears up all things, Heb. 1. 3. and theſe, as all, would fall to nothing. But over and above, you read here, of ſuch a Deſtruction, as draws out his Power poſitively, and makes his Power known afreſh. Specially, when again I conſider as to this Particular, that to deſtroy the well being of any thing, is in the ordinary Experience, of us Creatures, more eaſy than to give Being. A Man that cannot make alive the leaſt of Creatures, not the leaſt Fly or Flea, can yet with an eaſy touch deſtroy them. I hinted afore §. 1. ch. 3. p. 188.ſome reſpects, wherein this Deſtruction might exceed, in reſpect of Power concurring to it, that of the Creation. p. 155In the Creation there was but a ſingle expence of Power, namely, of or meerly raiſing up out of Nothing: But in this a double. For the Wrath of God exerted in the fierceneſs of it, hath a tendency to bring, and would if no other Power intervened, bring the Sinner unto nothing; as that ſpeech of Jeremy doth imply, Correct Jer. 10. 24.Jer 10:24me not in thine anger, lest thou bring me to nothing; as alſo that of Nahum, Who can ſtand in the fierceneſs of his Anger? ſo as under this his preſſure of the Creature unto nothing, for God to uphold that Creature, in Being, is equivalent unto a continual educing it out of nothing again. Oh what Deſtruction muſt that then be in the Execution of it, in which God will poſitively put forth more Power than in Creating! and thereby after all other works of Power ſhewn, get himſelf the name among the whole Creation, of being a powerful God indeed: But of this Deſtruction more hereafter. Thus much for that of Power.

p. 156§. IV.

Demonſtrations taken from the ſatisfying God's Juſtice: Which is the ſecond particular Attribute.

THe ſecond Attribute is Juſtice, which he will to the utmoſt ſhew forth in this Puniſhment. So in the Text, The Lord ſhall judg his People. And 2 Theſſ. 1. 9. foreign, they ſhall lay down, or pay a Puniſhment: And v. 6. It is a righteous thing in God to [recompence] Tribulation, &c. And indeed God's Power herein is not put forth ſimply out of Soveraignty, or for it ſelf, but is drawn out by Juſtice and Wrath, to execute what they are provoked unto. I afore gave this as one reaſon why God himſelf muſt execute this Puniſhment, becauſe elſe the Puniſhment will not come up to ſatisfy his Juſtice. But now I make uſe of the ſame, to infer the Dreadfulneſs thereof: That it is the falling into the hands, as of a potent God, ſo of a juſt God recompencing for Sin, and extending his mighty Power p. 157to inflict a Puniſhment, which ſhould in Juſtice hold proportion with the demerit of Sin, that ſo the exactneſs of his Juſtice might appear.

Now to heighten our Apprehenſions of the Dreadfulneſs of this Puniſhment, from this particular: Conſider,

1. The Infinite Demerit of Sin. Which is not enough known or conſidered by the miſerable Subjects thereof; becauſe indeed God himſelf, in his Holineſs, and in his Greatneſs, is not known by them. Now becauſe Men will not otherwiſe know, nor be ſenſible of Sin, in the Spiritual evil of it, againſt God; therefore it is that God is put upon it, thus to make Men know it; and what God himſelf is, for Men to ſin againſt him, by ſuch dreadful Effects, as in Juſtice ſhall hold proportion with their Sin, and the Deſert thereof. And God profeſſeth, he will herein be exact, Heb. 2. 2. So, As every Tranſgreſſion ſhall receive [a juſt Recompence] of Reward. Not ſuch or ſuch Sins, ſome few more eminent Sins only, but [every Tranſgreſſion] ſhall have a Reward proportionate. He that is the Judg of all the World, ſhall not he be exact? as Abraham in another caſe, Gen. 17. Yes, in this ultimate Puniſhment he will be ſure to be, as Iſaiah p. 158ſpeaks, Chap. 28. verſ. 17. To lay Judgment to the Line, and Righteouſneſs to the Plummet. As Carpenters do, when they would fit things one to another, and make things uniform and correſpondent, and ſquare them adequately, to an hairs breadth, as we ſay. And thus will God do in Judging. He will bring his Line and his Plummet, take meaſure of the hainouſneſs of every Sin, and mete a Puniſhment adequate thereto. And if ſo, then this Puniſhment how dreadful will it be? If thou wilt be ſevere to mark what is done amiſs, who will be able to ſtand? ſays the Pſalmiſt. The Pſal. 130. 3.Ps 130:3Hainouſneſs of Sin is meaſured by the Greatneſs of that Glory whereof it is the debaſement; and that Debaſement done to him, further meaſured by this, that it is, by ſo mean things, as we Creatures are to God. And ſo is eſtimated by the worth of that Perſon againſt whom it it is committed, which therefore could by no other means be expiated, but by the debaſement and emptying of as great a Glory, due to the Perſon of the Son of God, appearing in our Nature, as one Perſon therewith. Sin, the Apoſtle tells us, Rom. 7. 13. is above meaſure ſinful. And hence accordingly this Puniſhment is eſtimated to be above p. 159meaſure fearful. Thus Jer. 30. 11. and Iſa. 27. 7, 8. God putting this very difference between his puniſhing godly Men, his own Children, and his puniſhing wicked Men: Hath he ſmitten him, as he ſmote thoſe that ſmote him? No; for he puts this difference in the 8th ver. He ſmites his own in meaſure. You may then take the Compaſs, the Magnitude, and Depth of it by this; that therefore oppoſitely his Puniſhing the other exceeds all meaſure. Sin is the Creatures proper work, and Puniſhment is God's work. [Vengeance belongeth unto me,] ſays the Text; he challengeth it as his. Now it is certain, God will ſhew himſelf as perfect and as exact in his Work, as Man and Satan have been in theirs; he will not be exceeded or out-gone by them. The Lord is known, ſays the Pſalmiſt, by the Judgment that he executeth, Pſal. 9. 16. If the Creature be ſo wicked, as to bring forth ſo hainous an Evil (in genere moris) as Sin is, which is Malum Catholicum [a Catholick Evil] and accordingly hath the Name of all Evil given it, as virtually and tranſcendently containing all that God or Man calls Evil; then be aſſured, that God, who is ſo juſt, will be as ſure to bring forth, by way of return upon the Creature, p. 160a Puniſhment, that ſhall be in genere Poenae, in it's kind, Malum Catholicum, an univerſal Evil alſo. And ſuch Ezekiel terms it, ſpeaking of the Evil of Puniſhment: It is an Evil, and an only Evil, Ezek. 7. 5. That is, ſuch an Evil as ſhall be nothing but evil, and that ſhall contain the Spirit, the Quinteſſence of all Evil in it. Therefore, Pſal. 75. 8. In the hand of the Lord there is a Cup, and it is full of Mixture. As if an Artiſt, that knows the Nature of all Simples, ſhould temper a Cup, that is full of all ſorts of Poyſons, and which is a Compound of the bittereſt, loathſomeſt Ingredients this Earth puts forth. Even thus hath God ſtrained the quinteſſence of all Evils into one Cup; and it follows there, The Wicked of the Earth must drink the dregs of it. Which Phraſe alſo argues ſuch a Mixture as this we ſpeak of; the bittereſt of all is at the bottom; and 'tis Eternity to the bottom, and they muſt not, nor ſhall not leave a drop, but ſuck out the Dregs, as the Prophet's Phraſe is, Ezek. 23. 34. Thou haſt a Cup of Abomination, and when thou haſt fill'd up thy meaſure, then will God take meaſure of thy Cup, and fill the ſame proportion of Dregs and Mixture to thee, in a Cup of his tempering.

p. 1612. Conſider, that in the manifeſtation of this Attribute of Juſtice, there muſt of all other (next unto that of Mercy) be a more ſpecial Glory intended and deſigned by God himſelf, unto which this Puniſhment muſt bear an eminent proportion, as being the Matter wherein it appears. I ſaid afore, that if God profeſſed to manifeſt any Attribute of his whatever, it ſtill hath been done in ſuch Effects of Wonder, as all the Creation is ſet admiring of. Now of all other Attributes, theſe two of Juſtice and Mercy are the prime, which he ſets the greateſt value upon the manifeſtation of. And therefore ſtill look how they are more eminent, or by how much the more eminently he intends to manifeſt them above other Attributes; by ſo much muſt the Effects, in and by which he manifeſteth them, exceed and excell all other Works.

Now that theſe are the brighteſt Jewels in that Crown of his Glory, and which he intends moſt to embeliſh, may be ſeen in this: 1. That he hath choſen the choiceſt and moſt excellent of his Creatures, as the Stuff or Materials in which to ſet theſe forth; namely, Angels and Men, and Chriſt himſelf the Head of all. That look as curious Engravers, p. 162when they would ſhew their beſt Art, and chiefeſt Workmanſhip, they cull out the choiceſt Materials, as either precious Stones, Cedar, or Marble, to work upon; and ſo Embroiderers, the fineſt Stuff or Cloth for the Ground-work, they would embroider Gold or Pearls upon: Thus hath God ſingled forth Angels and Men, the chief of, and more noble Creatures (in the Stuff they conſiſt of) than the reſt of his whole Creation. Power and Wiſdom is ſeen in other Creatures, but Vindicative Juſtice, as alſo Grace and ſaving Mercy, only on Men and Angels. And, 2. Although he hath ſhewn forth more of Wiſdom and Power in the Frame and Fabrick of Men and Angels, than in the whole of Heaven and Earth; yet ſtill, comparatively, more of Juſtice and Mercy in theſe two, than that all, or any of the other Attributes, ſhewn forth in and upon them, comes unto. Whereof this is ſufficient evidence, that they have the Name of Veſſels of Mercy, and Veſſels of Wrath, Rom. 9. You read nowhere, that they are termed Veſſels of Power, or Veſſels of Wiſdom: which is a Token that they are fill'd with theſe, in that they carry away the Denomination, (which is uſually à Principaliori,) p. 163as if no Attributes elſe in compariſon ſeemed to appear: and yet how much of Power and Wiſdom is ſeen in the Fabrick of Man, David tells us, I am wonderfully or fearfully made. So then, thoſe that ſhall prove to be the miſerable Veſſels of this his Wrath and Juſtice, ſhall be ſo fill'd with a Puniſhment, whereby this Juſtice is made known, as ſhall deſervedly bear the Name of Wrath and Judgment engraven upon it, of all other Attributes. The Day in which he will judg the World, Acts 17. 31. is elſewhere called, the Day of Deſtruction, the Day of Wrath, the Day of Judgment, &c. It beareth its Denomination from this very Work we ſpeak of.

And further, conſider how he hath given out afore-hand, almoſt ſix thouſand years before, concerning this Work, above all Works elſe, and hath poſted it upon Enoch's Pillars, (you know the Tradition I allude to) as you uſe to do Citations, Jude 14, 15. or as you do indicere diem, ſet a Day for the moſt ſolemn Works. Enoch, the ſeventh from Adam, propheſied hereof, ſaying, Behold, the Lord cometh with ten thouſands of his Saints, to execute Judgment upon all, &c. And further p. 164and beſides, God ſpeaks of Preparations to have been all along made by him, during the time of this World, againſt that Day. The Perſons are a fitting, Rom. 9. The Puniſhment a preparing; prepared for the Devil and his Angels, even from their very firſt Fall. Now certainly God would never raiſe up in us, by ſuch words given out by himſelf, ſo great expectations, if the Reality, the Execution, the Thing it ſelf, ſhould not anſwer to all theſe. Yea, after all his other Works of Wonder finiſhed and perfected, he profeſſeth to come on purpoſe to be glorified. And in what? as well in rendring Vengeance in the Deſtruction of Wicked Men, as in the glorifying his Saints, 2 Theſſ. 1. 6, 7, 8, 9, 10. Seeing it is a righteous thing with God, to recompence Tribulation to them that trouble you: And to you that are troubled, Reſt with us. When the Lord Jeſus ſhall be revealed from Heaven, with his mighty Angels, in flaming Fire, taking Vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt: Who ſhall be puniſh'd with everlasting Deſtruction from the Preſence of the Lord, and from the Glory of his Power: When he ſhall come to be glorified in his Saints, p. 165and to be admired in all them that believe, in that day. He carries on the glorifying himſelf, and of his Power, in the one, as well as in the other.

Yea, and to render the Solemnity of this Work and Day yet greater, he calls a General Aſſembly of all Men and Angels, that are, or have been, or of Men that yet ſhall be, in either Worlds, to be preſent, and ſee the Execution.

To conclude: It is therefore called the Great Day, as that, Reſerved to the Judgment of the Great Day, Jude 6. and other Speeches. And why the Great Day? but from this Work of that Day, that ſhall be done upon it; which this Day ſhall then bring forth, and produce. As Days have their Stile and Denomination from the Work of the Day. Opus diei in die ſuo. So this (as was ſaid) is called the Day of Deſtruction, Wrath, &c. And if ſo, then that Stile of Greatneſs muſt be from the Greatneſs of the Work that ſhall be done thereon. And ſo the Judgment of the Great Day, becauſe great will the Judgment be that is to be executed on that Day.

Laſtly; God hath in the mean time ſuffered his Glory to be debaſed, himſelf p. 166to be leaſt regarded in the World, Sin and the Devil to carry all before them, and Sinners to have the Glory: relieving himſelf in the mean time, that he hath a Treaſure of Glory to be broken up at that day, Rom. 2. 3. When he will come on purpoſe to be glorious. He hath ſuffered an Ecclipſe of ſix thouſand Years, that in the end he may break forth with a redoubled Glory. And all that Glory muſt come in this way, even from this Puniſhment he ſhall execute. And it muſt be a recovery of greater Glory, than he ſhould have had by Man's Holineſs, in that firſt State by Creation, or God would never have let Sin have come into the World; he meant not to be a Loſer.

p. 167§. V.

Demonſtrations taken from the ſatiſfying of Avenging Wrath; The third particular Attribute.

I Come next to argue this from the third Attribute, his Wrath: or if you will, his Power and Juſtice, as intended, and heightned to extremities by Wrath: And though he will be juſt in what he doth; yet it is Juſtice put on by Wrath. He recompenſeth Sin, not only as Rector Ʋniverſi, Judg of all the World, and ſo upon the account of Publick Rules given forth, to vindicate the equity and righteouſneſs of which, he puniſheth the tranſgreſſions of them; but over and above he doth it, as reſenting an Injury, a perſonal Affront given to himſelf, his Perſon; and this draws forth his Wrath and Vengeance on his own behalf.

As it is termed Vengeance, ſo Zeal, in Heb. 10. 27. and 1 Cor. 10. 22. Do you provoke the Lord to Jealouſy? In Nahum 1. 2. See what a Conglomeration there p. 168is of Attributes and Effects. [God is jealous,] that's the firſt. He compares that in God unto that in Man, which, Solomon tell us, is the Rage of Man, Prov. 6. last. Again, 2. The Lord revengeth, the Lord revengeth. That is the Effect; and he ſays it twice, as ſpeaking of one who is enflamed with Anger. Then, 3. To ſhew how fiercely in revenging he executes it, even with Fury, he adds, The Lord revengeth, and is furious, who yet profeſſeth elſewhere of himſelf, Fury is not in me; that is, of my ſelf it is not, Iſa. 27. 4. But as he is provoked by Sin and Impenitency, ſo Fury is in him. The Lord is furious. Then, 4. follows the Subject thereof, and what they are to him, whom his Fury waxeth ſo hot againſt, Enemies and Adverſaries. [The Lord will take Vengeance on his Adverſaries, and he reſerveth Wrath for his Enemies.] Which accords with this Text: Vengeance is mine, I will recompence the Adverſaries, verſe 27. And, 5. If any urge: Yea, but is not God merciful, and ſlow to Anger? Yes, ſays he, v. 3. The Lord is ſlow to Anger. But he brings it in to ſhew, that in this caſe it is that very Patience of his, which in the iſſue works up unto that Fury: Laeſa Patientia fit Furor. And then, p. 1696. He further warns them to conſider, that in the execution of this Fury to the utmoſt, his Power comes to be engaged: The Lord is great in Power. And laſtly, He will not at all acquit the Wicked, that lives and dies in his Sins: Which is a Clauſe or Proviſo he ſtill puts in, even when he ſpeaks the greateſt things of his Mercy. See Exod. 34. 6, 7.

And although the very reading this Deſcription of God, as an Avenger, ſhews forth alone its own Dreadfulneſs, yet further to clear, and enlarge upon it, conſider,

1. How it is Juſtice heightned by Wrath to a Fury, and all of theſe whetting on, and drawing out the Greatneſs of Power. And to this purpoſe we find, as was obſerved, Power and Wrath joined, in Rom. 9. 22. and Pſal. 90. Who hath known the Power of thine Anger? His Jealouſy draws out his Strength, and his Power works in a way of Wrath. Take a Man, let his Blood, his Fury be up, and thereby all his Spirits ars intended and ſtirred, and he is able to ſtrike a greater and heavier blow than at another time. As Sampſon in his Fury againſt the Philiſtims, he pulls down the Pillars of the Houſe. Now bring this to God, and though his Power is p. 170the ſame, and not greater, when he executeth Vengeance on his Enemies, than at all other times; yet being attributed to him after the manner of Men, it imports to us ſomething of Analogy, (whereby the working of his Power in ſuch a caſe is ſet out) which it holds with what is in Men in the like caſe. And ſo ſhews, 1. That if ever he did or will upon any occaſion, or can be ſuppoſed to ſhew forth Power and Strength, it will be in this, for he is in Fury; and in that Fury talks of the Greatneſs of his Power, which in Men in their Fury uſeth to be at the higheſt, and they ſhew forth their Strength in no Acts ſo much as thoſe which they do in Fury.

2. That comparatively therefore unto other Works of his, wherein he ſhews forth Power, he is to be ſuppoſed to ſhew forth more of Power in this. Conſider therefore, if God ſhewed forth Power in creating the World, &c. Yet according to this Analogy, I may ſay of all thoſe kind of Works whatever, (ſpeaking after the manner of Men) that he did them cooly, as it were; but this he doth in Fury, and ſo may well be ſuppoſed to put forth more of Power in theſe, in that reſpect, than in thoſe other.

p. 1712. Avenging Wrath is more than ſimply Anger. A Man is angry with a Friend, and ſo is God often with his Children. And then he ſtirs not up all his Wrath, as Pſal. 78. But the Butt and Mark, which Revenge ſhoots its Arrows at, is an Enemy, as both out of Nahum, and the 27th verſe of this Chapter, was obſerved. And not only ſo, but ſuch as are irreconcileable Enemies: for that is the ſtate of Men in Hell, and the poſture of their Spirits there towards God, to be fixed in Malice. Now when Vengeance in God ſhall be extreme, who ſhall be able to bear it?

3. Juſtice hath a mixture of Pity mingled with it, but when 'tis a caſe of Revenge, there is a Decorum put upon the extremity of Juſtice. It is the revenge of an Injury. Which though in the Creature, who it ſelf is a Subject of God's, (who only hath the Soveraignty of Power,) it is therefore in-glorious and unworthy, yet in God, who is the Supreme, in caſe of wrong and injury to himſelf, this hath a glory in it. Vengeance is mine, ſaith the Lord. No wonder then if it be termed Severity, Rom. 11. 23. and James 2. 13. expreſly, Judgment without Mercy. And perhaps in that reſpect alſo it is, that, Rev. 14. 10. it is termed, p. 172Wrath without mixture, that is, pure Wrath which hath no mixture; Not a drop to cool ones Tongue. And again, Wrath to the uttermoſt, as 1 Theſſ. 2. 16. the Apoſtle ſpeaks of that Wrath, which upon the Deſtruction of Jeruſalem (the Type of the day of Judgment) befel that Nation. And ſo it is ſet forth in the Language of the Wrath at the great Day, as Grotius hath obſerved, which is Wrath to the uttermoſt. And as God is ſaid to reſt in his Love ſhewn to his Children; ſo his Wrath ſatisfies it ſelf in accompliſhing Vengeance, Ezek. 7. 8, 9. I will accompliſh mine Anger upon thee: and I will Zeph. 3. 17.Zeph 3:17judg thee according to thy Ways, and I will recompence thee for all thine Abominations. And mine Eye ſhall not ſpare, neither will I have pity: I will recompence thee according to thy Ways, and thine Abominations that are in the midſt of thee, and ye ſhall know that I am the Lord that ſmiteth. And Iſa. 27. 11.Isa 27:11therefore is often called a Sacrifice, as Mark 9. 49.

And this anſwers an Objection may be made. Did not David expreſly chooſe rather to fall into the Hand of God than Man? 2 Sam. 24. 14. The anſwer is at hand in the ſame place, for his Mercies are great. That is David's Reaſon for it there. And ſo indeed the difference lies p. 173in chaſtiſing Anger, and avenging Wrath. And David there ſpeaks of God's chaſtiſing his Children in this World, but in the World to come you ſee the caſe is altered: It is the falling into the Hands of an Avenger, who in that execution profeſſeth to ſhew no Mercy: He that made them, will have no pity on them.

Laſtly, conſider how Wrath ſets all that is in God against a Man, whets and ſharpens the whole Activity of every Attribute. What is the reaſon that in the Text when this dreadful execution is ſpoken of, the Attribute of the [living God] is mentioned rather than Power? &c. The Life of God ſpeaks the whole of his Attributes. The whole of his Nature and Godhead, as it is active and working: this Life imports. In Hell God draws out all his Forces, all his Attributes into the Field, whereof Wrath is the Leader and General. All his Perfections conſpire either to ſtir up and enkindle Wrath, or to aſſiſt him in the Execution. How Power is drawn forth and intended I ſhewed afore. Wiſdom, that marſhals all into Order, ſets both thy Sins in order in the view of thy Conſcience, Pſal. 50. 21. and ſets his Terrors in Battel aray againſt thee, 'tis Job's Expreſſion, Chap. 6. 4. and the ſame Word in both places. And p. 172duplicate page p. 173duplicate page p. 174as it marſhalls all, ſo whets on to Vengeance, Prov. 1. 25. Ye have ſet at naught all my Counſel, I will therefore laugh at your Calamity, I will mock when your fear cometh. 'Tis Wiſdom ſpeaks this, ver. 20. Be not deceived (ſays the Apoſtle) God is not mocked, Gal. 6. 7. it imports two things. 1. That Sinners think to illude and deceive God. As what is it elſe to think to defer Repentance to the laſt, and then to come and flatter, and look to be ſaved, as if they had ſerved him from the very firſt Moment of their Lives? they herein think to go beyond God. 2. That in ſuch caſes, God's Wiſdom takes it and reſents it to the height. Nothing adds unto Provocation more, in a Man that is Wiſe, than to perceive how another Man thinks to go beyond him, and impoſe upon his Wiſdom. And it is Wiſdom in a Man, that makes him he would not be mockt, deceived or trifled withal; this Principle riſeth up in God's Heart, the Judg of all the World. Again, his Holineſs crys out to him againſt the Sinner: Thou art a pure God, and I can endure to behold no Iniiquty, and the Eyes of my Glory have been provoked by this Sinner continually. Then ſays Juſtice too, I muſt be ſatisfyed to the utmoſt Farthing, and have the laſt drop of Blood that is in their p. 175Souls; and this their Puniſhment executed on their own Perſons, is all I ſhall have or can recover for all the diſhonour hath been done thee. For Chriſt through their unbelief, hath not taken off one Farthing of their Debt, but all is left and remains upon their own Score. And I can no other way recover Glory, but by having it out of them: And therefore it is that an Eternity is required, becauſe, but by an Eternity of Suffering, it is, that they can come to ſatisfy. Prov. 27. 20. Hell and Deſtruction are never full, or [ſatisfied] as the next Words ſhew the meaning to be. Then ſays Truth and Righteouſneſs, their whole Lives have been contrary to my Love, the whole actings and the courſes of them have been but a making a Lye, a Web of Hypocriſy, continually woven and vended. Rev. 22. 15. That love and make a Lye, and Rom. 3. 13. Their Tongues are full of falſhood and deceit; and again, Give them their Portion with Hypocrites: whom of all elſe I hate, ſays Truth. Then boyls up Jealouſy, Every Creature hath been an Idol, and made their God, and ſet up in God's ſtead, and they have been enflamed with them (as of Idolaters the Prophet ſpeaks.) Idols of Jealouſy have all their Luſts been: and the Glory due to me hath been given p. 176to them. But you will ſay, will not Mercy at laſt ſpeak a good Word for them? will it not allay and moderate all theſe? No, but turn as fiercely againſt them as any other Attribute, and plead, I indeed did a long while reſtrain all theſe other Attributes that were provoked every Moment, [Whom God endured with much long ſuffering, ſays Rom. 9. 22.] And that they have lived ſo long free from Wrath, hath been by means of me; I waiting for their Repentance, which hath coſt me Millions. I have ſpent Riches on them, in forbearance of them: All which now is to be reckoned to them in Wrath. You have it Rom. 2. 4, 5. They have deſpiſed the riches of his Goodneſs, and Forbearance, and long-Suffering, not knowing that the Goodneſs of God leadeth them to Repentance. But after their hardneſs and impenitent Heart, treaſure up unto themſelves Wrath, &c. And ſays Grace, I was preſumed on, and made a ſtale to, and defender of their Luſts; and was turned into Wantonneſs, Jude 4.

And thus all in God, is ſet (as it were) a Fire againſt a Sinner, and (as I may ſo ſpeak) do turn all in him into fury. And look as to God's People all in God is aſſimulated into Love towards them, and they live in and dwell in Love, and ſee p. 177nothing elſe, as it were in God, but Love: God is Love (ſays the Apoſtle) namely, to his own, 1 John 4. 16. Nothing elſe appears; or rather all that is in him, appears in that Hue, under that Dye, with that Tincture. So here on the contrary, all in God is turned into Fury: Laeſa patientia fit furor. Though he is not ſo of Himſelf: Fury is not in me, ſays he, Iſa. 27. but Sin hath made him ſuch.

§. VI.

A Fourth Head of Demonſtrations: drawn from thoſe Inſtances both of Good and Bad Men, their having ſuffered theſe kind of Terrors in this Life.

A Fourth Head of Demonſtrations, is taken from the Inſtances given both of Good and Bad Men. Which Inſtances, as I then alledged to prove the immediateneſs of God's inflicting it: So now I ſhall from thence preſent ſome Inferences of the fearfulneſs hereof. Do but ſit down a little with Job and Heman, who were the Inſtances of Good Men: p. 178Or go to that Roll which the Scriptures have recorded of Cain and Judas, and others, or which Eccleſiaſtical Stories, or preſent Examples of our Age have afforded, of Men in Horror: weigh and perpend their crys and roarings, and conſider what a ſad Spectacle ſuch Inſtances afford.

1. Of Good Men: Heman I inſiſted in afore, and acquainted you with his Complaints as ſad as Man can utter: I reſerved that of Job, ſpecially for this Place, as I then profeſſed. All the while that he had but Afflictions common to Men; and although he was every way ſurrounded with them, as being viſited with a loathſom Diſeaſe, his Body fill'd with Dolours and Pains, his Children loſt, Servants deſtroyed by Fire from Heaven; his Eſtate quite gone unto an Extremity of Poverty; his Wife abhorring his Breath, and tempting him to Blaſphemy: All this while the Text tells us Chap. 2. 10. That in all this did not Job ſin with his Lips, but was quiet and patient, as the Holy Ghoſt in the New Teſtament takes notice of him, Jam. 5. You have heard of the Patience of Job. Well, but God himſelf in the end came in upon him with his immediate Wrath. And now will you hear of his Impatience too? He was not prickt p. 179to the quick till now. But then he begins to Curſe the day of his Birth, Chap. 3. 1, 2, 3. and at that rate talks all along that Chapter. For brevity let us only conſult, his Lamentations in Chap. 6. ver. 2, 3, 4. Oh that my grief were throughly weighed, and my Calamity laid in the Ballances together, for now it would be heavier than the Sand, therefore my words are ſwallowed up. The reſt that follows, I ſhall add by and by. What was it cauſed this ſudden out-cry and alteration in Job's Spirit, from that ſtill and ſedate frame we left him in before? What was it the thoughts of his loſt Eſtate, Children, Wife's unkindneſs, or the Pains of his Bones and Body, &c. or his downfal from a petty Kingdom? Did theſe begin now at length ſo ſadly to return upon him, ſo as in the end, his Spirit ſhould begin to take them in, and lay them at length to Heart, which at firſt he in an holy Gallantry had made ſo light of? Oh no, he had fully concocted and digeſted all that had been occaſioned from all or any of theſe, and had quieted himſelf with one or two good Cordials, namely, that the Lord hath given, and the Lord hath taken, and bleſſed be the Name of the Lord, Chap. 1. 21. And again, ſhall we receive good from the hand of the Lord and not evil? p. 180Chap. 2. 10. which had carried away all that Sorrow might have been ſtirring in him from theſe. What might be the matter then, that was the cauſe of theſe ſo high diſturbances? The next Words ver. 4. do enform us, For the Arrows of the Almighty are within me, the Poyſon whereof drinks up my Spirits; The Terrors of God do ſet themſelves in Array againſt me. Let us go on duly to weigh and conſider theſe Paſſages of his.

Heman, he in his Horrors had complained, Pſal. 88. 7. That God's Wrath lay hard or heavy on him, and ſays no more of it: But Job here, He in like manner feeling the like weight thereof, goes about to expreſs how heavy, and how great the burthen was of his Grief, that was cauſed thereby. And he calls for a mighty Scale to weigh it in: Such a Scale as might be large enough to contain all the Sands of the Sea. Oh that my Grief were throughly weighed, and my Calamities laid in the Ballance together! for now it would be heavier than the Sand of the Sea. His meaning is, that to have his Grief and Calamity put in one of the Scales, and the Sand of the Sea in the other, his Calamity would be infinitely heavier. His invention was heightned by what he really felt: The greatneſs of it made him p. 181Eloquent. (For as Love, ſo deep ſenſe of Miſery uſeth ſo to do.) And he pitcheth, as you ſee, upon the weightineſs of Sand, to expreſs it by, which is of all things the weightieſt, as Solomon tells us, Prov. 27. 3. A Stone is heavy, and the Sand is weighty. Yea, and the Sand of the Sea: which, take both, thoſe Sands within the Sea at the bottom of it, and thoſe alſo ſcattered without on the Shoar, they do make an immence bulk and body condenſated, if they were gathered together into one heap: (as the Waters were into one place, when God made the Sea.) Job had a moſt ſublime Fancy, as the high ſtrains of that whole Book ſhew: And this is in view a compapariſon vaſt and great enough, (one would think,) as could be uſed. But yet further obſerve, how he breaks off that attempt of his, to expreſs it by this or by any ſuch compariſons, though in appearance never ſo hyperbolical. Which breaking off, his next Speech utters: My Words (ſays he) are ſwallowed up! As a ſmall thing is ſwallowed up of a greater, as a drop of the Ocean, as one ſmall ſcattered Sand would be, in the bulk of all thoſe Sands of the Sea, when caſt in among them: So, were all theſe his vaſt expreſſions and compariſons he had p. 182uſed, although thus great; (which yet from all Rhetoricians, would have had the name of Hyperboles, far exceeding the reality.) But yet in his ſenſe and feeling were ſwallowed up by the thing it ſelf. I feel my Words fall ſhort, ſays he: ſo Broughton paraphraſeth on thoſe Words. And therefore he cuts himſelf off from uſing any more or higher decipherings of it, of any kind, if any could have been found, as being all but meer Metaphors, too light, and holding no weight with that far exceeding weight of Miſery, he felt (as the Apoſtle on the contrary, comparing preſent Afflictions and the Glory to come together, ſpeaks) but Job here, he gives it clean over as a thing unexpreſſible. And in ſtead of all Eſſays that way, he chooſeth rather to ſpeak and ſhew the Cauſe thereof the ſame, which I in this Treatiſe have endeavoured to do. And thereby he ſets forth in a Reality, the dreadfulneſs of it indeed; And more than by all things whatever, that his Grief could have been compared unto. This you have in theſe Words. [For the Arrows of the Almighty, are within me,] he had ſores without, in his Body; and Afflictions in his outward Man or Condition; Fears without, and Terrors within: he complains not, that you p. 183hear of them at all. Oh but they are theſe Arrows that are within me, (ſays he) the Arrows of the Almighty. That is, which none but an Almighty Hand could ſhoot, and ſhoot ſo deep: ſuch Arrows, as could come out of no other Forge or Quiver. The Soul of a Man is a Spirit of a vaſt depth, and God, and God alone can ſhoot up into it, unto the Arrow Head. And yet again, beſides the ſtrength of the Arm that ſhoots them, and the forkedneſs of the Arrows themſelves, they were all, as Arrows that are dipt in Poyſon, envenomed with the guilt of his Sins (which as Chap. 13. 23. & 26. God had now ſet on upon his Soul, Thou makeſt me poſſeſs the Sins of my Youth:) Thus it follows in the next Words, [And the Poyſon thereof drinks up my Spirit.] They do not only let out the Spirits, (which Wounds made by other Arrows uſe to do) but they drink them up. The Strength and Violence of the Venom of them, had ſuch an Efficacy on his very Soul, and the very Spirit and Life thereof, as they drank all up. Again it follows, [And the Terrors of God have ſet themſelves in array againſt me.] God drew forth his Wrath (as it were) into an ordered Army, into Rank and File, at once to fall upon him. If one Man had an whole p. 184Army ſet againſt him, and each armed Man therein were to ſhoot a Bullet, or an Arrow into him at once; and if withal we could make the Suppoſition, that that Man ſhould have his Life ſtill renewed after each Wound given, ſo as never to dye; and yet they ſtill to renew to ſhoot all at once every moment: how dreadful is this to any ones Thoughts thereof? but yet theſe are but Men, not God, whoſe Arrows he ſays theſe were. Oh that he would deſtroy me! (ſays Job) that is, kill me out-right, ſo ver. 8, 9. Oh that I might have my Request! and that God would grant me the thing that I long for! Even that it would pleaſe God to deſtroy me, and that he would let looſe his Hand, and cut me off. Well, But Job, canſt thou not ſtir up thy Spirits and harden thy ſelf againſt all theſe preſent Sorrows? The Spirit of Man will bear its Infirmity, if it be ſteel'd with reſolution. To this Job himſelf gives anſwer by way of preoccupation, to this effect: That if Death indeed, or a being utterly cut off, ſhould come upon me with all that Hoſt of Fears (whereof elſewhere Job tells us Death is the King) I could harden my ſelf againſt that; yea, and to endure the pains of the moſt exquiſite Tortures any kind of Death could inflict: if thereby p. 185God would thus cut me off. Then indeed (if ſuch News of Death were brought me) I ſhould yet have comfort; yea, I would harden my ſelf in Sorrow. So ver. 10. And let it be the worſt Death, he can put me to, for ſo it follows, let him not ſpare. Oh but they are theſe Arrows of his own within me, theſe I cannot bear. So ver. 12. Is my Strength the Strength of Stones, or my Fleſh Braſs? that I ſhould be able to endure, and bear up my ſelf againſt theſe Encounters? Oh no. Read on thoſe his Expreſſions further roared forth by him, in Chap. 16. ver. 12, 13, 14. He hath broken me aſunder: he hath alſo taken me by the Neck, and ſhaken me to peices, and ſet me up for his Mark. His Archers compaſs me round about, he cleaveth my Reins aſunder, and doth not ſpare; He poureth out my Gall upon the Ground. He breaketh me with breach upon breach; he runneth upon me like a Giant. What ſhould I inſtance in more, or how to comment on them!

That which in the ſecond place, is proper next to be done, is to provoke thoſe that are ſecure Sinners, &c. and others alſo that are awakened, to raiſe but up their Thoughts from the Conſideration hereof, to infer and gather how dreadful this Puniſhment in Hell muſt be, above p. 186all, that theſe Diſpenſations can repreſent unto us. And this is moſt ſtrongly inferred from theſe Examples, whether they be the Examples of Good Men, as Job was; or bad Men, as Cain and Judas were, in both which I formerly inſtanced in. I ſhall make Inference from each of theſe apart, as in the firſt Section, I alſo did, in arguing from them, the immediateneſs, &c.

1. From theſe of good Men. If you conſider that all theſe Terrors, wich Job and Heman endured from God, were yet all in Love, out of ſo ſolid and ſubſtantial a Love, permanent and abiding in God's Heart, all this while towards them; and that all theſe were but chaſtiſings of them for tryal, and to make them partakers of his Holineſs. And beſides, what manner of Anger was it towards them? It was but Anger, which Love ſtirred up: and thoſe his Afflictions were accompanied and joyned, all with everlaſting kindneſs and thoughts of Peace all the while. According to that in Iſa. 54. 8. In a little Wrath I hid my Face from thee, for a moment, but with everlaſting kindneſs will I have mercy on thee, ſaith the Lord thy Redemer. Yea, thoſe two known Cordial Recipes, ſo frequently made uſe of, and commonly taken by moſt Chriſtians in p. 187their diſtreſſes; and cited by two Apoſtles and Chriſt himſelf from Heaven, Happy is the Man whom God correcteth Jam. 1. 12. chap. 5. 11. Heb. 12. 5. Apoc. 3. 19.Jas 1:12Heb 12:5Rev 3:19: Therefore deſpiſe not thou the chaſtning of the Almighty; were firſt ſpoken and directed unto this our Job, whilſt in the midſt of theſe Afflictions, in chap. 5. 17. And are particularly applyed to that his Condition, in the worſt of it by the Holy Ghoſt, Jam. 5. 11. Yea and all this, that was upon Job, was in it ſelf (how great ſoever it ſeemed to his ſenſe) but the touch of God's little Finger, Job 1. 11. Oh think then how great will that Vengeance be, which is pure Wrath, Rev. 14. which is out of Fury, as was ſhewn: which is, the fiery Indignation of Patience abuſed; boyl'd up into Fury! This that befel them, is ſaid to be but a little Wrath, and for a Moment. And yet (as alſo it is ſaid Pſal. 2. ult.) If God be angry but a little, who is able to abide it! then what will this laſt and extream Vengeance reſerved for Hell be? Theſe Chaſtiſements of Job's and Heman's were in compariſon of what awaits Men in Hell, but as Rods of Birch or Ruſhes, which we uſe to whip our Children withal, Pſal. 89. 32, 33. Then will I viſit their Tranſgreſſions with the Rod, and their Iniquity with Stripes: Nevertheleſs, my loving-kindneſs will I not utterly p. 188take from them, nor ſuffer my faithfulneſs to fail. Theſe were all Rods of Mercies own gathering and making, the Stripes whereof are not ſo deep, but they may be and were healed again, as in the ſame Book you alſo find it, chap. 5. 18. He maketh ſore, and bindeth up; he woundeth, and his hands make whole: and ſo was Job in the Iſſue thus healed. And Heman likewiſe, and 1 Kings 4. 31.1 Kgs 4:31made thereby one of the wiſeſt Men in the World. Yea, but theſe wherewith wicked Men in Hell are eternally laſh'd and cut off, are Rods of Revenges making; Rods of Iron (as the Pſalmiſt in that ſecond Pſalm ſpeaks) to break them in pieces like a Potters Veſſel, never to be ſet together again or made whole. Again, thoſe ſtroaks on the Children of God, are in meaſure, as Iſa. 27. 7, 8. but of theſe in Hell, it may be, and is ſaid, that Wrath cometh upon them without meaſure. Again, in the midſt of theſe Corrections, he remembers Mercy; but in this of Hell, there is Judgment without Mercy, Jam. 2. 13. In thoſe other Stripes given his Children, God himſelf is afflicted, and feels every Stroak he gives them, as Jer. 31. 20. and Iſa. 64. But in theſe in Hell, Vengeance and Juſtice do ſatisfy themſelves in their deſerved Damnation. It is ſtiled a Sacrifice to him. p. 189Mark 9. 48, 49. compared, and elſewhere.

2. The ſame Inference, may be much more raiſed from thoſe Inſtances given of bad Men, ſuffering in this Life the like Terrors, to theſe mentioned: If we but conſider that when they fall and ſeize upon them in the greateſt extremity, that yet then they are in compariſon to what remains to them in Hell, but as the ſippings of the top of that Cup here, the Dregs whereof are reſerved for them, there, to drink to the bottom, as Pſal. 75. 8. In the Hand of the Lord there is a Cup, and the Wine is red: it is full of mixture, and he poureth out of the ſame: but the Dregs thereof all the Wicked of the Earth ſhall wring them out, and drink them. Thoſe Words he [poureth out of the ſame] and [but the Dregs thereof] are an oppoſition each to other; ſhewing how that in this Life, God promiſcuouſly poureth forth the ſame from the upper part thereof, both upon good and bad. And that all that, is but the overflowings of what is uppermoſt; but the Dregs, the brackiſh bitter Stuff, is reſerved for Hell. And the truth is, Men can bear but the ſippings thereof here. Should they drink but a little deeper, their Souls would be giddy, and reel out of their Bodies in a Moment. As the Joys of Heaven cannot p. 190be inherited by Fleſh and Blood, ſo nor the Torments of the fulneſs of this Wrath. **Tam Bonorum quam Malorum intollerabilis magnitudo eſt.But in Hell their Bodies ſhall be nealed (as we ſpeak of Glaſs) that they may endure this Fire. All the Terrors of Conſcience here, are as is ſaid of the Joys of the Saints, but the earneſt-Pennies, Farthing-Tokens, in compariſon to that great, immenſely vast Treaſure of Wrath to come, you have heard the Scriptures ſpeak of. All here is but the Shadow of Death; and yet if that can wither Mens Souls ſo, what will the blackneſs of darkneſs do? as the Apoſtle ſpeaks of this. The utmoſt threatned here, is, that The Anger of the Lord ſhall ſmoke againſt a Man, Deut. 29. It is but Smoke: but in Hell, it breaks forth into raging Flames **Luke 16. 24.Luke 16:24of the fierceſt Fires, that fill every Corner, and break out at all the Windows of the Soul.

p. 191§. VII.

The last Head of Demonſtrations: That it is a falling into the Hands of the Living God: and what that further ſuper adds to the dreadfulneſs of this Puniſhment.

THe fifth and laſt Head, which repreſents the dreadfulneſs of all this unto an infinity, is, that it is a falling into the Hands [of the living God,] The living God. The former exaggerations have been raiſed from falling into the Hands of the Great, Powerful, Juſt and Avenging God; but this further, of the Living God. Which of all other Attributes, the Apoſtle hath ſingled forth to ſet out the dreadfulneſs of it by, and is therefore moſt of all to be heeded by us; as having as much weight in it, to the thing in Hand, as any of the other. [The Living God] notes out, not only God's Activity, and how the whole of his Life and Being is engaged and active in this Puniſhment (as was noticed) p. 192But further, both, that, 1. He ſhall execute this to Eternity, and 2. That during that whole ſpace of Eternity, he will permanently continue, to inflict it. His being the Living God notes out 1. Eternity, 2. With a continuation of acting all that while: And ſo his being the Living God, both threatens and effecteth, 1. an eternal, and 2. a continual Death in thoſe that are the Subjects thereof. And to imply ſo much it is, that he hath that Denomination ſpecially and ſo eminently given him here, when this Puniſhment is ſpoken of.

Firſt, conſider thy Soul is an immortal Soul, as to the duration of it: and that this Great God is the Living God. And Sin in thee and the Injury of it to God is an eternal Stain, which Hell Fire cannot eat out, or ſatisfy God for, but in an Eternity of time. And therefore whilſt God lives, and thou liveſt, he will inflict it on thee. That's one meaning.

Again, God's Life, as it is in himſelf a continual Act, ſo in its being attributed to him with reſpect to this Puniſhment, it imports his continued acting therein without ceſſation or intermiſſion. For he doth it, as the Living God. Job, whilſt he endured the Terrors of the p. 193Almighty, complains they were ſo unceſſant, that God ſuffered him not to take Breath, Job 9. 18. he followed his Stroaks ſo thick, with one Breach (as he there ſpeaks) upon another.

You have both theſe ſet forth in one and the ſame Scripture, Rev. 14. 10, 11. He ſhall drink of the Wine of the Wrath of God, and he ſhall be tormented with Fire and Brimſtone in the preſence of the Holy Angels, and in the preſence of the Lamb: and the ſmoak of their Torment aſcendeth up for ever and ever. And they have no reſt Day nor Night. Firſt, they have no reſt Day nor Night; That ſhews they have no intermiſſion. And then that the ſmoak of their Torment aſcends up for ever, ſhews the Eternity. Yea and further, to ſtrike out dull Hearts, with the ſenſe of this Eternity, if one [ever] be not enough, another is added, [For ever and ever.] Which Eternity as you know, our Saviour is ſtill careful to indigitate, when he ſpeaks of Hell, in love and warning unto Mens Souls, that they might be moved by the moment thereof, to endeavour to eſcape it.

Now it being thus, this infinitely ſuperadds unto all the former. The former Heads have given Demonſtration to us, wherein the ſubſtance of this great p. 194Puniſhment conſiſts: And then comes in this, as the fatal and final rowling Stone upon the Grave or Sepulchre of Souls: And with the Grave, Hell is oft parrallel'd. Or theſe two imports thereof, are as two Mill-Stones hung about the Necks of thoſe that are plunged into this Lake, to ſink them down for ever: For theſe two things mentioned, do work in the Spirits of thoſe that undergoe it, Perfect Fear: and perfect Deſpair. The Effects of both which make up a perfection of Miſery in ſuch a State.

1. Perfect Deſpair. Hope was given to reaſonable and intelligent Natures (and in peculiar unto them) to be as a breathing hole in time of Miſery, to keep up Life in ſuch an one, whereby to ſuſtain it ſelf. And the reaſonable Soul being in its duration Eternal, and having an Eternity of time to run through and ſail over, hath this Priviledge (denied to Beaſts) to take a proſpect or fore-ſight of time, that is yet to come, and if it can ſpy out any ſpace or ſpot of time, in which it ſhall have happineſs or eaſe, or out-live its Miſery, it will not utterly die; yea it will harden it ſelf againſt preſent Miſery with this Thought, that however it ſhall not always be thus with me. But on p. 195the contrary here, by reaſon of this ability of fore-ſight, it comes to paſs, that a wretched Soul in Hell, viewing and turning over all the Leaves of Time to Eternity, both finds that it ſhall not out-live that Miſery, nor yet can it find one ſpace or moment of Time of Freedom and Intermiſſion, having for ever to do with him who is the Living God. And then it dies and dies again, and ſinks into a Gulph of Deſpair, for the future, as well as it is ſwallowed up with preſent ſenſe of Wrath.

2. Perfect Fear. Which theſe likewiſe cauſe, and keep up within that Soul; and that continually of all their Miſery, that is yet to come. And the nature of Fear is, to out-ſtrip a Man's Miſery; and to take them up afore they come, as Hopes uſe to do our Comforts: So as by reaſon thereof, it comes to paſs that the Soul is not only tormented by what it at preſent feels, but with the thought of all that is to come; which ſtill further ſtrikes that Soul through and through. So as this Thought, that it will be with me thus for ever and ever, makes it compleatly miſerable. Yea hereby, the Soul doth come all along in every inſtant p. 196to endure and be poſſeſſed in Fears and Dreadful Apprehenſions of all that Woe, that in Eternity is yet to come, as well as that at preſent.