The Dignity of Gods Children, Chapter 25
CHAP. XXV.
Of the benefits of the children of God in the life to come, and firſt of their freedome from condemnation.
HItherto we hauehave heard of the benefits of the children of God in this life, both for this life, and alſo for the life to come. Now it followeth to ſpeake of thoſe which they ſhall enioy in the life to come. Theſe are two. Firſt that they are freed from euerlaſting condemnation: ſecondly, that they are heires yea heires annexed with Chriſt. Both theſe follow vponupon thoſe things before ſpoken, concerning the dignity of Gods children. And firſt concerning the former, it followeth vponupon that which hath been ſaid of Gods louelove in making vsus his children. For how doth it ſtand with any reaſon or iuſtice, that ſuch as God loueth, and hath made his children ſhall be condemned? Againe, if by faith we are ſaued (as hath been ſhewed) how can we be condemned? The like may be ſaid hereof, in reſpect of our incorporation into Chriſt. For the Apoſtle ſaith, that there is no condemnation to them that are in Chriſt Ieſus: Rom 8. 1. ſo alſo in reſpect of other points of that matter wherein we ſhewed the being of the children of God to conſiſt; therefore in the former place, they that are in Chriſt Ieſus are deſcribed immediatly in this manner, according to thoſe things before ſpoken of the matter (as it were) of Gods children, viz that they walke not after the fleſh, but after the ſpirit. So Iohn ſaith, of them that louelove the brethren (one principall point of the ſaid matter of the children of God) Hereby we know that we are tranſlated from death to life, if we louelove the brethren. 1. Ioh. 3. 14.
The ſame is alſo manifeſt, by the ende of Chriſts comming before ſpoken of. For therefore did he come into the world, that whoſoeuer doth belieue in him ſhould not periſh, &c. Ioh. 3. 16. and that he might deliuer all them which for feare of death, were all their life time ſubiect to bondage: Heb. 2. 15.
This alſo followeth from the forgiueneſſe of ſinnes before likewiſe handled. For ſinnes being that whereby we deſerue condemnation, it muſt needs follow, that they being taken away, condemnation is alſo taken away. Being diſcharged of the offence, wee cannot but be releaſed of the puniſhment. Who ſhall lay any thing to the charge of Gods choſen? It is God that iuſtifieth, who ſhall condemne? It is Christ which is dead, &c. Rom. 8. 33. 34. So theſe three are ioined together: No man to accuſe where God iuſtifieth: no condemnation to them for whom Chriſt died: The Papiſts indeed doe boldly affirme, that the fault remitted, the puniſhment is often retained. But as this is contrary to the former, and to diuers other ſcriptures, ſo in common reaſon it is fooliſh, abſurd, and groſſe. For what a thing is this to ſay, that a man hath his treaſon pardoned, but yet he ſhall be hanged, drawn and quartered? Were not a man as good hauehave no pardon of his treaſon as hauehave ſuch a pardon? If the Papiſts hauehave no better pardon of their ſinnes (as indeed they ſhall not, without great repentance, and renouncing of their damnable errours) they ſhall be in a wofull caſe. Touching the truth of this point, that the children of God are freed from condemnation, I ſhall not need to ſay any more.
Neither ſhall I need largely to prooue, that this freedome from condemnation is onelyonly proper to the children of God: ſith they onelyonly are elect to ſaluation, they onelyonly are beloued of God, they only beleeue in Chriſt, and by faith are made his members, they onelyonly may ſay, they hauehave not receiued the ſpirit of bondage to feare, they onelyonly walke according to the ſpirit, they onelyonly hauehave forgiueneſſe of ſinnes, &c.
The chiefe thing that I doe here propound to my ſelfe to ſhewe is, how great a benefit and priuiledge this is. That wee may therefore ſee this, let vsus conſider a little (as wee may) what condemnation is.
Briefly, and in one word, Condemnation is the whole curſe of God in the world to come, firſt vponupon the ſoule onelyonly, till the day of iudgement, then vponupon ſoule and body after the reſurrection, for euer and euer.
But let vsus yet ſee the degrees of it more particularly.
The firſt degree therefore is, the angry, wrathfull, and fearfull countenance, rebuke & ſentence of the Lord Ieſus Chriſt, the Iudge of all the world, againſt them, that are before appointed, or ordained to condemnation: viz. againſt all the vngodly, which before had turned the grace of God into wantonneſſe, and denied God the onelyonly Lord, and our Lord Ieſus Chriſt, Iude 4. when they ſhall be all gathered before him. For then ſhall the Lord Ieſus Chriſt, that great Iudge of all the world, ſpeake vntounto ſuch in this manner; Depart from mee ye curſed into euerlaſting fire prepared for the deuill and his angels, Matthew 25. 32. and 41.
The wrath of a King (ſaith Salomon) is like the roaring of a lyon, he that prouoketh him to anger ſinneth againſt his owne ſoule, Pro. 19. 12. and 20. 2. Is the wrath of a mortall king (whoſe breath is in his noſtrels) ſo fearefull? How fearefull (alas) then is the wrath of the immortall King of Kings, that ſetteth vp and caſteth down? 1. Sam. 2. 8. and by whom all Kings reigne, and Princes decree iuſtice? &c. Pro. 8. 15.
The rebuke of a King is the more heauy, the more publike it is. How heauy then ſhall that rebuke of the King of kings be, which ſhall be giuen in the preſence of all the world; not only before all men, but alſo before all the Angels, both good and bad?
The ſecond degree of condemnation is in the former ſentence, viz. the ſeparation from the gratious and comfortable preſence of God: For our Sauiour ſaith, depart from me ye curſed, &c. When he ſaith depart from me, he meaneth the baniſhment of them, not only from himſelf the ſecond perſon in the Deity, but alſo from the father and holy ghost. For as they that hauehave communion with Chriſt hauehave alſo communion with the Father and the holy ghoſt (as before hath been ſhewed:) ſo they that are depriued of Chriſts company, are likewiſe depriued of the company of the Father, and of the holy Ghoſt.
To be without God in this world (as we hauehave heard before) is one principal point of our miſery by nature before our calling. Yet there they that are ſo without God, hauehave often times many friends & great friends, which for a while ſeem much to allay their miſery, & as it were to ſtill them like little children, in their abſence from God. If it be ſuch a thing to be heere without God, where we hauehave many other friends with whom a little to while away the time, what alaſſe (will it be to be without God in the world to come, where we ſhall hauehave no friends at all with whom to paſſe away the time, or by whom to hauehave any comfort?
Amongſt men, when ſubiects begin to be ſuſpected of treaſon, or otherwiſe to be in diſgrace with their ſoueraigns, this is no ſmall degree to further puniſhment afterward, viz. to be baniſhed from the court of ſuch princes, or to be commanded to keep out of their preſence. After that Abſalom for the murder of his brother Amnon, had fled from Dauid (as fearing his diſpleaſure) & had bin abſent (as a baniſhed mā) for three yeers together, & yet after that, was ſo reconciled to his father, that he might returne into the kingdome, but notwithſtanding was commanded to goe to his owne houſe and not to ſee the kings face: 2. Sam. 14. 24. in which ſtate he continued for two yeers more; how did Abſalom take this? Truly, as bad as he was, yet he took it ſo heauily, that he neglected no meanes (vſuall with carnall men) for the recouering againe of the Kings fauour, that he might ſee the Kings face as he had done. And therefore when he had ſent diuers times for Ioab, to intreat him to be a mediator for him to the King his father in that behalfe (as he had before for bringing him againe into the kingdome) and that yet Ioab would not come at him, then he cauſed his men to ſet Ioabs corne on fire: vponupon which occaſion Ioab came to him, and then Abſalom vſed him for recouery of Dauids fauor, that he might ſee his face: verſ. 29. Doth not all this argue, that Abſalom (though a wicked man) tooke it as a great puniſhment ſo to be baniſhed from his Princes court, and from his fathers houſe? Yea, it is a great puniſhment for any child to be baniſhed from his Fathers houſe, though his father be far inferior to a Prince. Was it not much for Hagar with her ſonne Iſhmael to be thrown out of the houſe of Abraham, and to be ſent into the wide world, they could not tell whither: to ſhift for themſelues, they knew not where nor how? Geneſ. 21. 14. How great a thing this was, their miſery afterward doth declare. For as the prodigall ſonne ſaid, How many hired ſeruants at my Fathers houſe, hauehave bread enough, and I die for hunger? Luk 15. 17. (to note, that in the houſe and preſence of God, there is plenty enough for the meaneſt perſon therein; but out of the Note.houſe of God, there is all want and extreme miſery) ſo whereas Hagar and Iſhmael had ſufficient of all things in Abrahams houſe (which then was the houſe and Church of God) being caſt out of the ſame, they were in a ſhort time ready to dy for want of water: Gen. 21. 15.
If then it be ſo great a matter for a ſubiect to be baniſhed from his Prince-Court and preſence; and for a child to be thruſt out of his earthly fathers houſe, to ſee his face no more: oh how great a thing is it, to be excluded from the Court of God, and from the moſt comfortable light of his countenance in heauen! It is an heauy thing, to be baniſhed from the houſe and preſence of God, as he reuealeth himſelfe in his word, vponupon the earth. Before the law it was the greateſt puniſhment (almoſt) that could be in this world: Gen 3. 23. and 4. 14. and 17. 14. and euen vponupon the giuing of the law: Exod. 12. 15. 19. and after the giuing of the law: Exod. 30. 33. and 38. as alſo in the time of the Goſpell: 2. Theſſ. 3. 14. 1. Cor. 5 3. &c. 1. Tim 1. 20. In which two laſt places, the heauineſſe of this thing (I meane to be ſhut out from or throwen out of the houſe and preſence of God here vponupon the earth) is much aggrauated by this phraſe, of deliuering ouer, or giuing vp to ſatan: For doe we not therby plainly ſee, that they that are ſo cut off from the houſe, and ſhut out of the preſence of God, are immediatly in the hands of ſatan himſelfe, and ſo doe continue whiles they continue in that ſeparation from God and from his houſe?
For this cauſe, Dauid by the tyranny of Saul and by the malice of his other enemies, being baniſhed out of the land, and forced to be abſent from the tabernacle of God, took nothing ſo grieuouſly as that. He neuer lamenteth his abſence from his country, from his friends, from his other commodities which before he had enioied at home: but oft times doth he moſt heauily bewaile the other. It is the whole argument of the 84. Pſalme: wherein he lamenteth his miſery in that behalfe, by conſideration of the beauty of Gods tabernacles; by laying forth his vehement deſire thereunto: by preferring the condition of the ſparrowes and ſwallowes before his owne: (becauſe they might ſing and build their neſts neerer to Gods altar, then he could come) and by laying forth the happineſſe of them, that had daily acceſſe thereunto, though it were with much labor, much charge, and much wearineſſe. So it is a good part of the 143. Pſalme, where he profeſſeth that his ſoule did as much thirſt after the Lord (meaning his preſence by his word and Sacraments, and other meanes in his tabernacle) as thirſty lands did in ſummer gape (as it w…e) for ſhowres of rain: verſ 6.
In the two and fortie Pſalme he vſeth he ſame metaphor of thirſting, but with compariſon of himſelfe therein, vntounto the Harrs deſire of water, being chaſed with hounds in ſummer: verſe 1. &c. yea, he profeſſeth in the next verſe, that in regard of the reproches of the wicked which vpbraided him with his baniſhment from the tabernacle, as though he had truſted in God in vain, and therfore in ſcornefull manner had ſaid vntounto him, where is thy God? (as the Iewes did the like to Chriſt: Mat. 27. 43) he profeſſeth (I ſay) that in regard of theſe reproches his heart was ſo filled with ſorrow, that his teares had been his meat day and night; yea ſo abundant and vehement was his grief in that behalfe, that he found his ſoule euen to melt and (as it were) to ſwoone within him: in which reſpect he was faine to comfort the ſame (as it were) with aqua compoſita, and to ſay therunto twice in that Pſalme: Why art thou caſt down my ſoule? why art thou ſo diſquieted within me?
Is it ſo heauy a matter, to be ſeparated here from Gods preſence in his houſe and Church vponupon the earth? How heauy then will it be, to be ſeparated from his preſence and dwelling place in the heauens, and from all communion with the triumphant Church in the heauenly places? Did Dauid find ſuch ſorrow, ſuch griefe, ſuch wo, and ſuch pangs in his ſoule by his abſence from Gods earthly tabernacle? Alas then, what ſhal be the woe, the gripes of griefe, and the howling of thoſe, that ſhal be or are already ſeparated from heauen it ſelfe in the world to come? Thus much for the ſecond degree of condemnation, wherby the better appeareth how great the priuilege of Gods children is, in their freedome and diſcharge from the ſame.
The third degree of condemnation is, that the wicked are not baniſhed only from the comfortable preſence of God, but alſo from al other good cōpany; yea, from eueryevery thing that is good.
A ſubiect that is baniſhed from the court, and preſence of his Prince, and a ſon that is baniſhed from the houſe and preſence of his louing Father, may notwithſtanding hauehave ſome comfort, either at home in his own houſe, or in any other place whither he is baniſhed, or within which he is cōfined: either by ſome other good company; or by the vſe of ſome other commodities; for the better vpholding & ſupporting of himſelfe. But if beſides baniſhment from his Princes Court and preſence, or from his fathers houſe and countenance, a man be alſo depriued of all other good company, and of all other comforts, how wofull is his ſtate and condition? What then is to be ſaid of the condemnation of the wicked in this behalfe? in that (I ſay) they ſhall not only be caſt out from the preſence of God, but alſo be bereaued of alother good cōpany & comfort.
The fourth degree of condemnation is, that beſides the three former, they ſhall be awarded the company of the diuell, and his Angels. So our Sauiour ſaith, Depart from me ye curſed into euerlaſting fire, prepared for the diuell and his angels. In this deſcription of euerlaſting fire from the perſons to whom the ſame belongeth, or for whom it is prepared, and who alſo were firſt thrown into it, (namely the diuell and his angels) we ſee who ſhall be the companions of thoſe that ſhall be thrown out from the preſence of God.
How fearfull this is, let it be conſidered, by the fearfulneſſe that is in the beſt and ſtouteſt hearted men, at the apparition euen of bleſſed ſpirits. For to omit how Mary feared when the Angell appeared vntounto her with the ioyfulleſt ſalutation that euer before ſhe had heard: To omit (I ſay) her feare, becauſe ſhe was but a woman: To omit alſo the feare of the ſhepheards when the Angell of the Lord came vponupon them, &c. and brought them glad tidings that ſhould be to all people, viz. that vntounto them was that day borne a Sauiour, &c. Luk. 2. 8. &c. To omit (I ſay) this alſo, becauſe they being but ſimple, poore, and plaine men might (perhaps) be afraid without a cauſe (and yet who oftentimes of better courage then ſuch?) How did Cornelius, a valiant man, a man of courage, a Captaine of a band called the Italian band, a deuout man alſo (or a religious man) and one that feared God, how did he feare, when an Angell came to him, as he was priuately humbled before God in praier and faſting (oh how few ſuch, or other great perſons in theſe daies are ſo exerciſed in their priuat cloſets!) and when the ſaid Angell called him by his name, Cornelius? Acts 10. 3. 4.
Neither onelyonly is the apparition of ſpirits indeed thus fearfull to fleſh and bloud, euen to the ſtoueſt: but alſo the very ſuſpition and imagination of a ſpirit is very fearfull: not to one alone, but to many together.
When all the diſciples ſaw our Sauiour come walking vponupon the ſea, in the night toward their ſhip, how were they troubled; how cried they out for feare, ſaying (according to their imagination) It is a ſpirit? Mat. 14. 26. After that alſo, how were the ſaid diſciples abaſhed and afraid (when in the meane time by the companie and ſermons, and works of our Sauiour they ſhould hauehave gathered more ſtrength) ſuppoſing only they had ſeen a ſpirit. Luk. 24. 37. becauſe Chriſt came vntounto them, and stood in the midſt of them, all the dores of the houſe (where they were) being faſt ſhut? Was the apparition of a bleſſed ſpirit from heauen, ſent with moſt comfortable meſſage ſo fearfull to them before mentioned? Was the bare ſuppoſition and imagination of a ſpirit, ſo fearefull to all the diſciples, not once but twice? Alaſſe then, how fearefull ſhall it be to the wicked in the end to hauehave the company of no other, but of all vncleane ſpirits, euen of all the diuels in hell!
Dauid crieth out, as bewailing his condition, that in the time of his exile he was not only baniſhed from the Courts of God, and from the tabernacles of God, and from thoſe ioifull aſſemblies that ſometimes he had had in thoſe places, but was alſo forced to dwell for a time with the wicked: Woe is to mee (ſaith he) that I remaine in Meſhech and dwell in the tents of Kedar… My ſoule hath too long dwell with him that hateth peace: Pſal. 120. 5. 6. Indeed the companie of the wicked here is the porch or portall of hell: and the wicked are called diuels, Ioh. 6. 70. yet they are but yoong diuels and little diuels, in reſpect of the diuels in hell, and ſome of them are ſometimes by the merciemercy of God made Saints. If therefore Dauid thought it ſo wofull, and if it be indeed ſo wofull to be but in the porch or portall of hell, and to dwell but a little, and as it were to lodge a night or two by the way in our pilgrimage heere, and our iourney towards heauen, in an Inne with yoong and little diuels; how wofull may the wicked thinke it will be to dwell alwaies withall the great and maſter diuels in hell it ſelfe▪ Truly how lightly ſoeuer they account it now, becauſe they do but ſlightly think of it, yet one ſerious thought of it would make their haire ſtand vpright on their heads. If it doe not, the leſſe feare they finde by hearing and thinking of it heere, the more ſhall their feare be when they ſhall ſee this foule company, and none but them.
The fifth degree of condemnation is, that beſides all hitherto ſaid of this argument, they ſhalbe throwen into a place of vtter darkneſſe, Matth. 8. 12. and 22. 13. and 25. 30. And indeed how can it be otherwiſe? For ſith God is light, and in him dwelleth no darkneſſe, 1. Ioh. 1. 5. and ſeeing he dwelleth in the light that none can attaine vntounto, 1. Tim. 6. 16. and ſeeing Chriſt Ieſus alſo is the Sunne of righteouſneſſe, and the light of the world, (as before we hauehave heard) therefore it cannot be, but that ſuch as are ſhut out from the preſence of God, and of Chriſt, are alſo in extreme darkneſſe. As alſo the wicked doe heere louelove darkneſſe more then light, Ioh. 3. 19. ſo it is meet they ſhould afterward be committed to a place of darkneſſe. Therefore alſo when the wicked are heere conuerted, they are ſaid to be turned from darkneſſe to light, Act. 26. 18. and to bee called out of darkneſſe into his maruellous light, 1. Pet. 2. 9.
How fearefull in this behalfe the condemnation of the wicked ſhall be, may appeare if we ſhall conſider both that which I hauehave before written in Chap. 10. of the ſpirituall darknes and blindneſſe of the wicked in this world, as alſo that which wee daily ſee of outward darknes heere, and of the vncomfortable condition of ſuch as are either blinde, and ſo liue continually in darkneſſe, or that are caſt into priſons and dungeons, where they are depriued of all light.
The ſixth degree of condemnation is, that beſides all the former points, the wicked ſhall hauehave moſt exquiſite, yea vnſpeakable torments, yea ſuch as no heart of man can conceiue. Theſe are expreſſed by the names of ſuch things in this world as are to fleſh and blood moſt fearefull.
For in thoſe places before alleged, Matth 8. 12. and 22. 13. and 25. 30. the place of condemnation is not onelyonly called a place of vtter darkneſſe, but a place alſo where is weeping and gnaſhing of teeth.
It is alſo called by the name of death, Rom. 6. 23. yea alſo of the ſecond death, Reuel. 2. 11. And this ſecond death is tenne thouſand times worſe then the firſt death, I meane then the ſeparation only of the ſoule and the body: yea it were better ten thouſand times that the ſoule and the body of the wicked ſhould die and vtterly periſh and come to nothing, (as the life and body of beaſts doe) then that they ſhould bee tormented as they ſhall be.
Therfore it is called by the name both of the ſecond death, and alſo of fire, euen of the lake that burneth with fire and brimſtone: Reu. 19. 20. and 20. 10.
It is likewiſe called a worme and a fire, Marc. 9. 44. &c. where in verſe 43. the word hell and ſire are ioined together.
How intolerable alſo the paines and torment of hell bee, it appeareth by that of the rich mans ſoule in hell, Luk. 16. 23. 24. where it is ſaid, that he being (touching his ſoule) in hell, and ſeeing Lazarus a farre off in Abrahams boſome (marke this word afarre off, againſt the Papiſts, that will hauehave Abrahams boſome to be neere vntounto hell, and a part of hell it ſelfe) he cried out to Abraham, that Lazarus (to whom before he had denied all comfort, and to whom his dogs had ſhewed more mercy then himſelfe) he cried (I ſay) that Lazarus might be ſent to dip the top of his finger in water for the cooling of his tongue. Why ſo? Becauſe (ſaid he) I am tormented in this flame. Such then were his paines and torments, that if he might hauehave had but a little eaſe for one member, he would hauehave accounted it an exceeding fauour. Such alſo ſhall be the torments of all other the wicked that ſhall be condemned. And although the torments of condemnation be thus deſcribed by theſe fearfull things in this life: yet the truth is, that no fearefull thing in this world, can ſufficiently expreſſe the torments of the wicked in the world to come. The moſt exquiſite torments that euer hauehave been deuiſed by any mercileſſe, cruell, and ſauage tyrants for the bodies of men, hanging, burning, either all at once or by piece-meales, renting in pieces with wild horſes, pinching the fleſh off with hot irons, boyling in lead, ſawing, broiling vponupon gridyrons, and ſuch like, all theſe (I ſay) are but ſports, paſtimes, delights and pleaſures, in reſpect of the torments to come in an other world.
All theſe degrees of condemnation hitherto ſpoken of, are the more, becauſe the ſaid condemnation ſo deſcribed ſhall be euerlaſting, without end, without any mitigation: that is ſignified by the worme that dieth not, and by the fire that neuer goeth out: Mark. 9. 44. &c. as alſo by the anſwer before ſpoken of, of Abraham to the rich man tormented in hell: therefore alſo we heard it before called euerlaſting fire, and euerlaſting paine: Mat. 25. 46. and euerlaſting perdition, 2. Theſ. 1. 9.
Yea, ſo farre is the condemnation of the wicked from all end and mitigation, that when all other things ſhall hauehave a kind of end, and when the ſoules of the wicked ſhall be ioyned to their bodies in the day of iudgment, then likewiſe ſhal their torments be increaſed.
This much amplifieth all the former. It is much to hauehave the frowning countenance, and wrathfull ſentence of God: to be baniſhed from his gratious preſence, and to be depriued of all good company, and of all other good things: to bee made a companion of diuels: and to be caſt into the place of vtter darkeneſſe, where is weeping and gnaſhing of teeth, and there to be tormented with a worme gnawing, and a fire burning: all theſe things (I ſay) are very much, though they ſhould be but for a time: but neuer to hauehave God to looke cheerefully vponupon them, or to ſpeake comfortably vntounto them: to bee baniſhed from his gratious preſence for euer: neuer to hauehave any good company, nor any other comfortable thing: to be alwayes companion with the diuels, and to be throwne into the place of darkeneſſe, from whence there is no hope of any redemption: and to be tormented vnſpeakably for euer, without any mitigation: to hauehave a worme alwaies gnawing within, and neuer dying, and a fire euer burning without, and neuer conſuming or waſting: alas, alas, what eare doth not tingle to heare, what heart doth not quake and ake, tremble and ſhiuer to thinke vponupon it? Yea, who quaketh not, who in eueryevery member and ioynt trembleth not to conſider of it, though himſelfe be aſſured of freedome and diſcharge from it? How then ſhall they quake, quiuer, and tremble, that ſhall indeed bee ſo condemned? All miſerie and puniſhments here are ſomewhat mitigated to him that ſuffereth them, by hope of an end at the laſt, if not before, yet at leaſt, in the houre of death.
The hardeſt apprentiſhip that euer was, with the moſt cruel & merciles maſter, after the longeſt time ſerued had ſome cō fort by thinking the time thereof to come, to bee ſhorter than that that was paſt. The like may beſaid of any other bondage: But in the condemnation of the wicked, the longeſt time is alwaies behind. A beginning there is, but no ending. An hundred yeers paſt a thouſand follow: and ſo million after million. O dolefull, ô wofull, ô fearfull condition!
When Saul heard of the loſſe of this life the day following, not by the ſpirit of truth, but by the father of lies ſatan himſelfe, not transformed into an Angell of light, but only appearing in the habit of a Prophet, He fell ſtraightway all along vponupon the earth, and was ſore afraid becauſe of thoſe words, ſo that there was no ſtrength in him, neither could any body (almoſt) comfort him: 1. Sam. 28. 17. Belſhazzars countenance was changed, and his thoughts troubled him (at the ſight of the hand writing vponupon the wall, writing indeed his preſent ouerthrow, yet not to his vnderſtanding, till Daniel did read and interpret the ſaid writing) that the ioints of his loines were looſed, and his knees ſmote one againſt the other: Dan. 5. 6. His bones (as we ſay) did rattle in his skin, becauſe from the guiltineſſe of his conſcience, he feared the worſt, though as yet hee knew nothing. How then (think we) was he perplexed when the ſentence of God therein contained, was executed vponupon him? Felix trembled to heare Paul but diſpute (or preach) of righteouſneſſe, temperance, and the iudgement to come: Acts 24 25. Alas then, how do al thoſe tremble and gnaſh their teeth, that do already feele the execution of the ſentence of condemnation in their ſoules? And how ſhall they, and all other the wicked, quake and tremble in the day of iudgement, when they ſhall receiue the full ſentence of condemnation againſt their ſoules and bodies for euer and euer, without reuocation, without mitigation?
The more fearfull that thus it appeareth and is manifeſt ſhal bee the condemnation of the wicked that die in their ſinnes; the greater priuiledge, prerogatiue and dignity it ſhall be to the children of God to be freed and diſcharged from the ſame. I might hauehave illuſtrated all before ſpoken of condemnation, eſpecially of the extreme puniſhment of the wicked, with the perpetuity thereof, by the extremity of diuers bodily paines here in this life; euen in ſome one member, and but for a time: as of extreme tooth-ache: of the ſtrangullion: of the ſtone in the bladder, or in the kidneys: of the gout; of the collick: and ſuch like. For if theſe things but in one part of the body, and but for a time be ſo intollerable, what (alas) ſhall we thinke of the euerlaſting torments of eueryevery member of the body and ſoule, and the whole man for euer and euer? But it ſhall be ſufficient, thus only to hauehave pointed at theſe things. Thus much for the firſt benefit of the children of God in the life to come, viz. for their freedome from condemnation.