The Morning Exercise Methodized, Sermon 26
OF HELL.
MATTH. 25.41.
Then ſhall he ſay alſo unto them on the left hand, Depart from me ye Curſed into everlaſting fire, prepared for the Divel and his Angels.
IF any in the broad way upon the hearing of this terrible Text, ſhall ſay to me, as the Devils in the Gergeſens ſaid to our Saviour, Art thou come hither to torment us before the time? Mat. 8.29.I ſay no, but to warn you to flee from the wrath to come; and reduce you from the broad, into the narrow way;— 3.17. — 7.13, 14. for all the while you are in a ſtate of nature, going on in ſin againſt God, you do but wrong your own ſouls; and by hating wiſdome love death, Prov. 8. ult. Rom. 6. ult.yea, eternal death, though you like not to hear of it. Let not prejudice take away your judgement; and then a Boanerges *Mark 3.17. with Joh. 12.29., a ſon of thunder to day, may fit you to give better entertainment to a Barnabas *Acts 4.36. with Rev. 4.5., a ſonne of Conſolation to morrow.
For my part, I hope I am not ſtudious, neither do I expect to pleaſe men, Gal. 1.10. 1 Cor. 4.3.in treating on this ſevere point; their cenſure is a ſmall thing to me, if I may approve my ſelf the ſervant of Chriſt our Judge, which I ſhall endeavour in not erring from the ſcope of this his laſt ſentence in my Text, wherein we have
Text divided. foreign.1. The perſons ſentenced or judged; viz. the wicked deſcribed by their
ſtation [on the left hand.]
condition [curſed.]
2. The perſon ſentencing; viz. Chriſt who is Lord Chief Juſtice of all the world, [me.]
3. The puniſhment, or ſentence it ſelf pronounced by this Judge who cannot but do right; namely, [Depart from me into everlaſting fire prepared for the Divel and his Angels] from God who hath no beginning, into Hell which hath no end; noting the pain of
1 Tim. 1.7.Ter. à quo. ad quem.Loſs, [Depart from me.]
Senſe, [into everlaſting fire, &c.]
Where we have Hell Torments ſet forth by their
quality, extremity & eternity.
& quantity, extremity & eternity.
(1.) Extremity aggravated by
their inflammation, [fire.]
the preparation of them [prepared].
the aſsociation in them, [the Divel and …his Angels.]
(2.) Eternity, which makes all Hell …ndeed, [evalaſting fire.]
Take the ſumme in this Propoſition.
Doctrine. The wicked ſhall depart from Chriſt into the greatest Torments.
Or if you will have it ſhorter, take it in Davids words.aPſal. 9.17.
The wicked ſhall be turned into Hell.
I ſhall endeavour to prepare this for Application, by Explication, and Confirmation.
I. Explication of the
Subject.
Predicate.I. Explicat.
1. The Subject, [the wicked.] i. e. All ungodly men and women who dye in their ſins, unclean, unſanctified; Rev. 21.27. 1 Cor. 6.9, 10. 2 Theſ. 1.9. Coloſ. 3.6.who know not God, nor obey the Goſpel; the Goats on Chriſts left hand, at the great day in my Text denominated [the curſed*foreign, execratio horrenda & abominanda. Camerarius & Ger. Harm. Evang.] with a dreadful execration, deteſted of God with abomination, and deſtinated to all miſery without remedy.
2. The Predicate, [the greateſt puniſhment] or Hell, of which I ſhall ſay ſomewhat to.
Firſt, The name, Hell, anſwering to the Hebrew foreign Sheol, and the Greek foreign;quid nominis. quid rei. which though the former primarily ſignifies the grave; and the latter the valley of the ſon …f Himmon, yet they do (alſo) ſignifie extreame and eternal torment; eſpecially the latter in the new Teſtament, where Chriſt ſpeaksbforeign. Mat. 5.29, 30. with — v. 22. foreign. of the whole body being caſt into Hell, (the fiery Hell) which Mark explains to be inextinguiſhable cMark 9.43. foreign. with Mat. 18.9.Hence our Saviour elſewhere bids fear him who is able to deſtroy ſoul and body, foreign, in Hell, dMat. 10.28.23.15.33. Luke 12.5.Men could not caſt the ſoul into the proper Gehinnom, but God can caſt that into Hell after the body is killed; which ſeveral of the Ancient Jewiſh Doctors *Targ. Jonath. B. Uz. Hieruſ. Paraph. in Gen. 3. ult. Praeparavit Gehennam improbis, infuturo ſeculo. foreign &c.apprehending, they did by Gehinnom Metaphorically deſcribe the infernal fire; as the Learned*Targ. Jonath. B. Uz. Hieruſ. Paraph. in Gen. 3. ult. Praeparavit Gehennam improbis, infuturo ſeculo. foreign &c. have proved, notwithſtanding what is ſaid to the contrary, in that abominable Treatiſe of Hell, (juſtly ſentenc'd to be burnt about two years ago) (wherein the Jeſuited Pen-man*P. Cheitomaeus, Beza, Scapula, Minſhaw, Uſher, Fulk, Buxtorf. Lex. Talm. foreign. & foreign, ider… ſonant apud Ignatium. Epiſt. ad Epheſ. 4. S. R. Lond. printed 1657., whither out of ignorance or malice, or both, hath moſt ſhamefully wronged our beſt Authors. But could he and any others (which they cannot) evade the Tropical ſignification of Gehenna; yet all the ſtrength of their Arguments to ſhake and remove Hell Pillars, will be but juſt enough (as it fared with Sampſon in a far more lawful undertaking,Judg. 1.16, 28. when he ſhook the Pillars of the houſe in which the Philiſtines were) to pull down the rotten Fabrick of their helliſh Tenet upon their own Pates; ſit'h there are abundantly more of Scripture expreſſions noting an extreame and eternal miſery after this life is ended; viz. Deſtruction by way of eminency:eMat. 7.13. utter darkneſſe, where weeping and wailing, and gnaſhing of teeth; f— 22.13.and the worme dyeth not; gMark 9.43.48.damnation, hMat. 23.33.everlaſting puniſhment, i— 25.46.eternal fire, chains, blackneſſe, and mists of darkneſs, kJude ep. 6, 7, 13.the Priſon where the ſpirits of the diſobedient be;l2 Pet. 2.4, 17. with 1 Pet. 3.19. wrath to come, m1 Theſ. 1.10. — 5.9.the furnace of fire, nMat. 13 42.the ſecond death, bottomleſs pit, place of torment, lake of fire and brimſtone.oRev. 2.11. & 9.2. & 14.10. & 20.10. & 19.20. & 21.8.
Secondly, The nature of Hell may be thus deſcribed; 'tis no leſſe than the eternal and ſecond death in its latitude, as oppoſite to eternal life; i.e. The moſt miſerable ſtate of the wicked, wherein they are everlaſtingly ſeparated from the ſight of God, and all comfortable good, The deſcription of Hell.lock't up in chains of darkneſſe under the freſh, lively and afflicting ſenſe of the wrath of God, juſtly kindled, and …ontinually flaming againſt them for their ſins, and according to the meaſure of them, ſo that they are filled with never ceaſing horrors of conſcience, and ſcorched in ſoul and body, with ſuch grievous flames as will for ev…r torment, but never conſume them to an annihilation.
The deſcription explained.More particularly this Deſcription ſuggeſts two things agreeable to them, already noted in the Text further to be explained; viz. the
Puniſhment it ſelf.
Properties of it.
1. Punſhment it ſelf. Paena damni. …nſus. foreign. Acts 1.25. Abi…iendi in illud foreign quo infernus. Gerh.(1.) The puniſhment it ſelf, to which the wicked are adjudged, and that is the pain of
Loſſe, abſence of infinite mercy. the
Senſe, preſence of unſpeakable miſery.
1. The pain of loſs, the privation of all good; Depart from me ſays Chriſt, get ye gone from my preſence into your proper place; away with you, here is no comfort for you; Depart from all the good you were once (while on earth) invited to have in me, and with me in heaven; yea, and from that you choſe and preferred before me; you muſt now loſe all real, and all you and others reputed good things, whither
[1.] Natural, (your ſins will go along with you) but all your pleaſures, profits, honours, with the vain hopes of greater content in your ſinful courſes will leave you. The covetous Cormorant ſhall not have his bags, nor the ambitious his honour, nor the voluptuous his pleaſure:Acts 1.18. Judas left his ſilver which he prized more than out Saviour; Haman his honour; the deceaſed Gentleman in the Goſpel his delicious fare, with which he had pamper'd himſelf in his life time, and glad he would have been upon his importunate begging to have had one drop of water from the end of Lazarus his ſoreſt finger, to cool the tip of his tongue, when he was tormented in flames; but alas! he muſt remain deprived with this ſharp anſwer,Luk. 16.24, 25 with Jam. 5.5. Remember that thou in thy life time receivedſt thy good things. Though wicked men be Rebels and Traytors to God, yet here he gives them meat and drink to keep them alive for a time; he deals not with them as the cruel Duke D' Alva did with his priſoners, whom he ſtarved after he had given them Quarter, ſaying, Though I promiſed your lives, I promiſed not to finde you meat: He gave Aegypt to Nebuchadnezzar, and vaſt Dominions to Alexander; but in Hell wicked men ſhall be deprived of all. There they ſhall have no houſes, nor lands, nor moneys, nor good chear, nor mirth, nor credit, nor friends, nor ſervants; no ſtately Italian Palaces, no rare Coaches of Naples drawn by the Horſes of Barbary; no artificial wares of Quinſaio and Alexandria; no Indian gold; no Biſnager Diamonds; no Scythian Em raulds; no Topazes of Aethiopia; no Molucca ſpices; no Canary Sacks nor Sugars; no Candie oiles; no Spaniſh ſweet meats; no French wines; no Ʋ lvets nor Tiſs…e, nor Scarlet, nor purple cloaths, but purple flames.
[2.] Sp…ritual good things they had here, and might have had in common with the Saints; in Hell no offers of Chriſt, Vide part 3. of Baxters Saints reſt.nor pardon by him; no Pr achers nor promiſ…s, nor p…ſſibility of heaven, as there was here in the w…ckeds apprehenſions, whic… will be exceedingly enlightened to ſee what they are deprived of; yet then can ſee no Wells of ſalvation, only the pit of d…mn…tion.
[3.] Eternal good things; the wicked loſe God himſelf, and heaven with him; oh unſpeakable loſſe to the underſtanding ſoul! infinite loſs! to want an infinite good, to be ſeparated from the chief good! to depart from God, this is a moſt ſad departure,In his meditations on the foure laſt things. Pſal. 139.8. Hebr. 12.14. the worſt of all (as Reverend and Learned Bolton well obſerves from the Ancients) 'tis true, wicked men cannot depart from Gods eſsence; for he is eſsentially in Hell; but they depart from his comfortable preſence, not to ſee God, nor to have one comfortable glance at the great Creator, merciful Redeemer, and gracious Sanctifier. And with this loſſe of loſſes, they are deprived of heaven, and thoſe admirable perfections, and raviſhing beauties, with which the Spouſe of Chriſt is for ever, endowed, and are ſhut out with the fooliſh Virgins from thoſe inconceivable pleaſures, Mat. 25.10. with c. 8, 11, 12 Pſal. 16.11.and joyes which are at Gods right hand for evermore.
2. The pain of ſenſe; Depart from me ſaith Chriſt, whither may the damed ſay? why from my face into the fire of Hell; not a purifying, but a tormenting fire; in the laſt verſe called everlaſting fire; Mat. 13.30. foreign. Chryſ. Hom.. 31. in Rom. 16.in my Text [the fire] as more notable than any other; but what, and where this fire is, I have only this to ſay negatively; neither the fire, nor place of Hell are meerly fantaſtical or imaginary; i.e. ſuch only as have their being in the operation of the minde; but poſitively, that both are real, ſuch as have a certain phyſical being; however Scripture gives me not a warrant diſtinctly and demonſtratively to particularize of what kind, and where. Some ſtyle this more groſſe part of Hell puniſhment poſitive, vexation and torment, conſidering it concretely; yet abſtractively conſidered, even the pain of ſenſe may be privative; as theſe torments deprive a man of that due perfection which would otherwiſe be in him; ex. gr. though the ſenſible vexation of a man in a Cauldron of ſcalding liquor be in the materality of it poſitive; Salamandra est animal vivens in igne, tamen non comburitur. Iſid.yet the formal nature of that puniſhment preciſely conſidered, lies in this, that the ſcalding takes away from the man ſome perfection belonging to him, elſe the ſcalding liquor would be no more an evil to him, than fire is to the Salamander; Exercitatione de malo.for 'tis impoſſible (ſaith the Learned Barlow) that ſhould be evil to a man, which does not in ſome respect make him worſe; as that which does not deprive him of any perfection cannot do, and by conſequent could not be evil; this I only premiſe, that I may not be underſtood by any to have a mind to cavil.
There are three things requiſite to conſtitute the nature of this pain of ſenſe.Requiſite to the pain of ſenſe three things.
[1.] The real preſence of all evil; that which ſome terme the poſition of all horrour, anguiſh and vexation; ſome reſemblance we may have of it, by ſuppoſing what the perſon ſuſtains, who is caſt into a furnace of ſcalding lead or brimſtone, ſtill remembring that all the tortures which ever ſeized upon all the ſenſes of any body in this world, are but ſhadowy reſemblances of this more ſenſible part of Hell torments.
[2.] The ſtrong impreſſion of vindictive juſtice, Omnis poena, ſi i…sta …st, peccati poena eſt. Aug.in reference unto ſin, elſe the moſt vehement tormentings could not properly be puniſhments; when one undergoes the cutting off a rotten leg, nè pars ſincera trahatur, that pain is not properly called a puniſhment, becauſe 'tis not inflicted for any f…ult, 'tis for cure, not in vengeance; but in Hell torment, which is the execution of the juſt wrath of God, the Lord Chief Juſtice comes in flaming fire, inflicting vengeance, p2 Theſ. 1.8. foreign, infligens ultionem. Bez.which relates to the fault, by reaſon 'tis fit that the puniſhment be apportion'd to the fault in the execution of juſtice, as maybe more plain in this caſe. Suppoſe Titius for Treaſon ſhould juſtly deſerve death, yet ſo, that none living know his crime; then imagine Caeſar in a rage take away Titius his life, …his crime of Treaſon all this while neither conſidered, nor diſcovered, why! the death of Titius (though in it ſelf it be a natural evil, yet) in order to Caeſar is no proper puniſhment, ſit'h it is not the execution of juſtice in reference to the crime; however it may be ſo in reſpect of God,Latet culpa ubi non latet poena. Aug. who k…ew not only that Titius ſo dyed, but that he deſerved ſo to dye; this may illuſtrate that in the puniſhment of the damned, there is an impreſſion of Divine juſtice; and therefore becauſe of Gods juſt judgement, this puniſhment is called the damnation of Hell qMat. 23.12. Quia Deus ex …u…icio hanc poenam …impiis infligit. Gerh.thereby noting the keen impreſſion of Gods wrath, wherein not only the Almighty Puniſher doth reſpect ſinne; but the finite creature who is puniſhed, knows that he is caſt into the furnace of fire for his ſinne againſt the infinite God; whereupon there is further requiſite to this puniſhment:
[3.] That the party puniſhed have an acute feeling himſelf spoiled of all his perfections; a lively ſenſe of all that he is deprived of, by reaſon of his ſin, otherwiſe it would not properly be puniſhment, as I hinted before; the damned hath always quick and terr…ble apprehenſion of an angry God impreſſing his wrath, and perſiſting to deprive him of all that glorious good was offered to him; inſtead of which (that being refuſed) he is more and more aſſured of lying in a conſuming fire, that is, and will be continually burning up all thoſe perfections he had; not purging, but plaguing him worſe and worſe; yet not ſo, that the flames devoure his eſſence, or that the torments utterly, i. e. abſolutely deſtroy his ſubstance; but that they are continually feeding upon all that it ſhould otherwiſe have been, his ſimple being nevertheleſſe remaining; thus of the puniſhment it ſelf both of loſſe and pain.
The two properties of Hell puniſhiment. 1. Extremity.(2.) The Properties of Hell puniſhment inſeparable from it, are its
Extremity.
& Eternity.
1. Extremity; it infinitely exceeds all other puniſhment; no pain ſo extream as that of the damned, who ſuſtain the abſence of all good, and the preſence of all evil; all the cruelties in the world cannot poſſibly make up any horror comparable to the horrors of Hell.
I noted in the Analyſis of my Text, that the Extremity of Hell-torments is aggravated by
foreign. Beza. Annot.their inflammation, [the fire.]
the preparation of them [the prepared.]
the aſſociation in them, [the Divel and his Angels.]
There is a great force and Emphaſis in theſe praepoſitive Articles, in the Original thus repeated, demonſtrating and defining this puniſhment to exceed all others in its Extremity.
[1.] The grievous inflammation, ſetting forth the extremity of theſe torments; fire is the moſt furious of all Elements; but this is the fire, hotter than Elementary or culinary fire, importing the torments to be of a more violent nature than any other.Geogr. l. 16. Col. 764. Cit. Full. Strabo relates that there is a Lake near Gadara in Galilie, infected with ſu…h malignant and peſtiferous qualities, that it ſcaldeth off the skin of whatſoever is cast into it; yet this is not comparable to the fiery Lake of brimſtone, where the extreame anguiſh of the damned is.
(1.) Moſt exquiſite; Damnati exquiſitiſſimos dolores ſentient, quibus majores non dari nec c…gitari poſſunt. Gerh. loc. com. Long. four laſt things.all the exquiſite torments that ever were heard of, cannot expreſſe it to the full; Nebuchadnezzars fiery furnace could but cauſe horrours like flea-bitings, in compariſon of thoſe the damned in hell do ſuffer in every ſenſe; the little Monaſyllable Hell, though 'tis eaſily over-look't by many at preſent, yet 'tis the moſt unexpreſſibly grievous Rack in the world. They ſay Gehenne (which we tranſlate Hell in the New Teſtament) does in French ſignifie a Rack, which (as the Strappado) is thought to be the moſt exquiſitely tormenting; thoſe terrible alluſions to Tophet, 2 King. 23.18. with Iſa 30.32, 33.to the ſhreeks and yellings of Children ſacrificed there, are but ſhadowy repreſentations of their paine who dye the ſecond death.
(2.) Intolerable; ſoul and body ſhall be ever ſupported by God in being, but neither be able to avoid, nor yet endure hell-pain; if Cain the foreman coming within the ſight of hell here, cry out, My puniſhment is greater than I can bear; Gen. 4.13. Prov. 18.14. Pſal. 88.15. —90.11. Hoſ. 13.8. Rev. 19.20. Heb. 11.36.(for a wounded spirit who can bear?) if the apprehenſions of hell even distract the Pſalmiſt; if an angry God but meeting the ſoul of a ſinner, rent the caul of his heart, how will he be able to bear burning in the Lake with fire and brimſtone? hanging, ſting, racking, roaſting, ſuffering under harrowes and ſawes of Iron, fleaing of the skin, ſcratching off the fleſh with Thorns, &c. unheard of mercileſſe miſeries, are nothing to the unſufferable tortures of Hell. I grant there are degr…es of torment in hell, yet the leaſt is int lerable, whether,
1. We look up on the Omnipotent hand of God executing the vengeance of eternal fire; ah, it is a fearful thing to fall into the hands of the living God, Heb. 10.30, 31.the Judge to whom vengeance belongs, who takes the wicked immediat…ly into his own hands, as if none elſe were ſtrong enough to inflict the fierceneſſe of his wrath. Or,
Rom. 9.19.2. Look down on the impotent puniſhed creature, no way able to make any reſiſtance, or lift up his head under the burden of divine indignation, but muſt crouch under it; for alas! what can a leaf driven too and fro do againſt the blaſt of Gods diſpleaſure! how ſhould the weak back of a poor feeble man, bear the pile of fire and much wood, Iſa. 30.33. — 33.14. Job 20.26.which the breath of the Lord doth kindle? who among us ſhall dwell with everlaſting burning? they that ſuffer leaſt in hell will find the torments intolerable. So that when our Saviour ſaith,rMat. 10.15. 'I will be more tolerable for Sodome and Gomorrah in the day of judgement, than for that City which deſpiſeth the offers of Goſpel-grace, he means not that any damned Sodomites ſhould find hell-paines tolerable at all; for Jude writing by the ſame ſpirit that Matthew did, ſayes, They ſuffer the vengeance of eternal fire; sJude ver. 10.and eternal fire with a vengeance can be no tolerable paine. Chriſt will come in flaming fire taking vengeance on thoſe that know not God,2 Theſ. 1.8. as well as on thoſe that …bey not the Goſpel; yet the diſobedient and deſpiſers of the Goſpel (eſpecially as to the pain of loſſe) ſhall be more fearfully plagued than Sodomites. If Turks and Tartars be damn'd, than debauched Chriſtians (as their ſins have been double dy'd, ſo) ſhall be double damn'd, deeper in hell, by reaſon here they were nearer to heaven;Ingentia. beneficia flagitia ſuplicia if there be hainous ſins againſt wonderful mercies, they muſt needs bring tremendous pun…ſhments; oh, conſider it England, City and Country, Courtiers and Common-wealths men. Again, the anguiſh is
John 3.36. Rev. 20.10. Jam. 2.13. Ezek. 7.4. Job 7.9. Iſa. 5.14. Luke 16.26. Vestigia nulla retro…ſum; cradum que retro ſlectere hand unquam ſinunt umorae tenaces. Senec. Herc. Furens. Rev. 1.18.(3.) Eaſeleſs and remedileſs; the wrath of God abides; in hell no cooling fits, but continued burnings, the worm perpetually gnawing, the ſame torment remaining both day and night; there no Remiſſion of ſin, diſmiſſion of pain, intermiſſion of ſenſe, or permiſſion of comfort; but judgement without mercy, miſchief without meaſure, crying without compaſſion, pain without pity, ſorrow without ſuccour, bitter lamentation without any conſolation, deſcending without hopes of aſcending; the Priſoners being lockt up in this dungeon without poſſibility of releaſe, no paſſage out of this darkſome fiery Pit of no eaſe, where the Priſoners would not live, yet cannot die, nor get out; Chriſt the Supreame Keeper, who hath the Key in his own hand, affirmes with an aſſeveration (if thou be caſt in) Veri…y thou ſhalt not come out, till thou hast paid the uttermoſt farthing tMat. 5.25. with Luk. 12.58. Mark 12.42.nay, cue or mite, which will never be.
(4.) Univerſall, and various, both in reſpect of the ſubject tormented, and the objects tormenting; even as the toothach, ſtone, gout, feaver, plague, &c. concurring to torment one man in every part; every power and faculty,Iſa. 66.24. Rom. 2.9. Mat. 22.13. — 13.42. — 25.30. ſenſe and member, both of ſoul and body, will be filled with anguiſh and vexation, within and without; the never-dying worme of conſcience, and unſpeakable tribulation that follows upon it, manifeſted in weeping and wailing, and gnaſhing of teeth, to confound the eye, and perplex the mind; as all have joyned in ſin, ſo they ſhall in ſuffering; the ſoul indeed was ring-leader in ſin, and ſo will be chief in ſuffering,Pſal. 120.4. Job 6.4. and — 20.25. when the ſharp arrowes of the Almighty are within, and the poiſon thereof drinks up the ſpirit. Thus of the inflammation greatened by the four Ingredients.
[2.] The preparation further aggravates the extremity of the torments; the Text acquaints us that 'tis [the prepared] fire by way of tranſcendency, as if the wiſdome of God had deviſed on purpoſe the moſt tormenting temper for this formidable fire,Deut. 32.22. Iſa. 30.33. which the Lord kindled in his anger of old; In Gods ſecret purpoſe 'twas prepared from eternity, and actually made ready for the faln Angels when they fell from God. The Talmudiſts conceive, that by reaſon to the things created in the ſecond day, there is not added (as in the reſt) that it was good; uGen. 1.6, 7, 8. Buxtorf. Talm. Lexic.therefore the fire of hell was then created; but to leave ſuch a conjecture, we are certain 'tis the prepared fire, and that for the Devil and his Angels; Calvin, Beza, Baxter, &c.not as if it were not prepared alſo for wicked men, but chiefly to ſhew 'twas firſt aſſigned to the Devils, to note the extremity and inevitableneſſe of the torment of the wicked, who have the Devil and his Angels for their companions. Hence,
[3.] The Aſsociation, in hell, the Devil and his Angels contribute to the extremity of the damneds puniſhment:Mat. 12.24. — 10.25. — 9.34. Rev. 12.13. John 12.31. — 14.30. The Devil ſo called, becauſe he firſt calumniated God to Eve, as elſewhere Satan, becauſe the capital enemy of God and man. It ſhould ſeem there is one notorious Beelzebub in the Kingdome of darkneſſe, over the reſt of evil ſpirits, who may be called his Angels, probably by reaſon he being one above the reſt,Facti perduelles ad exemplum ſui principis, atque adeo ſemen illius audiunt. Dr. Arrowſ. Tactica ſacra. l. 1. c. 2. Sect. 4. Mat. 18.34. 1 Pet. 5.8. (as Head of the Faction) drew multitudes of others into the party, who with him ſinned, and fell; but becauſe the diſtinction in the o…der of Angels is not ſo evident, we may take it of the evil Angels coll…ctively, rather than distributively, miſerable comforters, indeed tormenting companions. Oh! think how ſad 'tis to be chained with the Devil in his fiery fetters, ſhut up in the darkeſt den with the roaring Lion, with ravenous Wolves, to live in a Neſt among ſtinging freckled Adders, having your loynes encircled with the girdles of Serpents, to lie in a Pit amongſt millions of ugly to…ds, to be everywhere bitten with venemous Aſps, to have Cockatrites killing you with their eyes, Dragons ſpitting fire in your faces, Ʋipers eating out your bowels; and then tell me, if the companions in hell, (who are infinitely worſe than theſe) can be deſirable, that we ſhould any of us be ſo mad (as too many are) to chooſe them, rather than the Society of Saints. Wier ſpeaks of a Charmer at Satlsburg, Moore Atheiſm. l. 3. c. 2.that when in the ſight of the people he had charm'd a company of Serpents into a Ditch, and kill'd them, at laſt there came one huge one, far bigger than the reſt, which leap'd upon him, winded about his waſte like a girdle, and roll'd him into the Ditch, and ſo kill'd the Charmer himſelf in the Concluſion. Alas! how may men and women can ſport themſelves with the Devils temptations here, till at laſt the grand Old Serpent come out with his ſtrength,Rev. 12.9. Peccato Diabolorum nullum paratum remedium. and roll them into the pit of hell, where they ſhall live in miſery, and lie ſprawling w…th no other companions but the Devil and his curſed fiends, who will be continually tormenting one another, and ſtinging them with horrors to all eternity! Hence,
2. Eternity.The ſecond Proprety of this puniſhment is its Eternity, in the Text foreign, the everlaſting fire; and verſe 46. everlaſting puniſhment, which is there directly oppoſed to eternal life, that bleſſed ſtate of the righteous which will never have an end; and therefore according to the Rules and Maximes of reaſon*Oppoſitorum eſt eadem ſcientia. & Oppoſitorum ſunt oppoſita conſequentia. Can. Logic., doth neceſſarily import a puniſhment of the ſame duration that the reward is; now that's acknowledg'd by the Socinians themſelves, to be eternal, abſolutely ſo, as never to end; and therefore the puniſhment cannot, but be ſo too. The damned are in everlaſting chaines of darkneſs, ſuffering no leſs than the vengeance of eternal fire, in the blackneſs of darkneſs for ever, Jude ver. 7, 6, 13. Rev. 14.7.and their ſmoke goes up for ever and ever. A parte poſt, it is an interminable duration; as beyond meaſure in extremi…y, Pſal. 90.2.11.ſo beyond time in eternity; None but he who was from everlaſting to everlaſting, can fully deſcribe this moſt permanent duration. They that by the help of the beſt ſpiritual and rational proſpective, can ſee furtheſt into it, will be forc'd to cry out, O the Ocean that cannot be look't over, the depth that cannot be fathom'd! there is never an exit to this ſaddeſt Tragedy, this eternal judg…ment; God ſets an end to all other darkneſs,Heb. 6.2. Job 28.3. Mat. 3.17. but none to the darkneſſe of hell; when the wrath of God is come upon the ungodly, 'twill ſtill be wrath to come; this fiery durance is not meaſureable by our petite particles of time; alas! 'tis for ever, wo! wo! wo! O Eternity! Eternity!Mat. 23. foreign, q. d. foreign. Drexelius, Gerhard…, Birkebock, &c. Eternity! this word ever, ever, everlaſting, will even break the hearts of the damned. Mark what I ſay, ſuppoſe with me, (after others) the whole world were a Mountaine of Sand, and a little Wren com… but once every thouſandth year to fetch one grain of Sand, what inc mprehenſible millions of millions (not to be numbred by a finite being) would be ſpent before this ſuppoſed wonderful Mountaine could be fetcht away? (when it would be millions beyond reckoning, before the ſands in an hour-glaſs could be carried away after this rate; but ſix thouſand years, and ſo but ſix Sands would be gone ſince the Creation of the world) Well! but ſuppoſing yet this wonderful aſtoniſhing thing ſhould be effected; if a damned perſon ſhould ſtay in torment ſo long, and then have an end of his wo, it were ſome comfort; but when that immortal bird ſhould (according to the preſuppoſed portion) have carried away this Mountain ten thouſand times over, Alas! alas! and wo! his anguiſh and torment will be as great as ever it was, and he no nearer coming out, than he was the very firſt moment he entred into Hell. Beloved, think ſeriouſly on this ſad ſuppoſition, I know not whether your hearts tremble, but I am ſure mine does when I dwell on theſe things in my thoughts: Oh! who are ſo flout-hearted among us,Iſa. 33.14. that they can dwell with everlasting burnings? that they can ſtrugle with this wrath to come, which will never be overcome, never come to an end? believe it friends! the worm dieth not, the fire is not quenched; they are not mine, bur the moſt ſure (yet ſad) words with which the moſt Evangelical Prophet Iſaiah ſhuts up his long and ſweet Prophecy;Iſa. 66.24. John 7.46. and you know our Lord Jeſus, who ſpake as never man spake, did frequently utter his mind in the ſame ſtile. Thus for Explication.
II. C…nfirmation.II. For Confirmation, That the wicked ſhall depart from Chriſt, into an extremity and eternity of torment, as hath been deſcr…bed, take theſe Particulars, which laid together are cogent.
Firſt, The fore-mentioned Explication grounded upon evident Texts of Scripture (not wreſted from their genuine meaning) doth imply the quod ſit, i. e. the exiſtency of the Subject, viz. that there is an Hell, as the baſis or Hypotheſis upon which not only the quid, but quale is founded in Scripture; i. e. the eſsence and eſsential properties, Non entis nec eſt eſſentia nec modus eſſentiae Maxim.viz. that there is a real puniſhment appointed to ſome, conſiſting in the pain of loſs and ſenſe, both extreme and eternal; for of that which is not, there can neither be eſſence, nor manner of being deſcribed; but from what hath been ſaid, you ſee there are both predicates in Scripture anſwering to the Queſtions, what pain? and what manner of pain? and therefore it muſt neceſſarily follow, that there is ſome ſubject on which they are affirmed, and to which they do appertain;Certum est vivere omne quod dolet, doloremque omnem niſi in re vivente eſſe non poſſe. l. 21. de Civ. Dei. c. 3. to this purpoſe Auguſtine ſayes truly, That whatſoever is grieved doth live or exiſt; and that there cannot poſſibly be any grief, but there muſt be ſome real ſubject to ſustain it; if then the Scripture ſpeaks of an Eternal pain, it doth certainly ſuppoſe ſome muſt endure it.
Secondly, The beams of natural light in ſome of the Heathens, have made ſuch impreſſions on the heart or natural conſcience, that ſeveral of them have confuſed notions of an Hell, as well as of a judgement to come. Profound Bradwardine and others, have produced many proofs concerning their apprehenſions of this Truth*Bradw. de cauſa Dei. l. 1. c. 1. Corol. 39. Raynaud. Theol. Nat. Diſp. 8. Q. 4 Windel. Phyſ. Part 1. Sect. 2. Juſtin. Hiſt. Adrianus.; what made the Heathen Emperour when he lay a dying, cry out? O animula vagula blandula, &c. O my little wretched wandering ſoul, whither art thou now haſtning, &c. Oh, what will become of me? live I cannot, dye I dare not! but ſome diſcoveries of the wrath to come. Surely, it was not meerly the diſſolution of nature, but the ſad conſequent that ſo ſtartled and terrified Belſhazzar, when he ſaw the hand-writing on the Wall; wDan. 5.5, 6. Heb. 2.15.guilty man when conſcience is awaked, fears an after-reckoning, when he ſhall be paid the wages of his crying ſins, proportionable to his demerits.Tert adverſus Gentes. p. 78. & de Reſurrect. c. 3. Chryſoſt. Hom. 8. in 1 Theſ. ſub fin. foreign, &c. foreign, Plat in Phaed. p. 52. Edit. Franc. 1602. foreign. Ita ille in Gorgia ſub fin. Triſmeg. c. 10. Aſcelp. Hence Tertullian in this matter appealing to the conſciences of the Gentiles, and after him Chryſoſtome affirmeth, that Poets and Philoſophers, and all ſorts of men speaking of a future retribution, have ſaid that many are puniſht in Hell. Plato is very plain, that whoever are not expiated but prophane, ſhall go into Hell to be tormented for their wickedneſſes, with the greateſt, moſt bitter, and terrible puniſhments for ever in that Priſon in Hell. And Triſmegiſtus affirms concerning the ſouls going out of the body defiled, that 'tis toſt too and fro with e ernal puniſhments; and another*Lucian. de luctu. foreign, &c. foreign. Tart…rus horriſeros eructans fontibus oestus. Lucr. Tartareae ſedes & formedabile regnum mortis inexpletae. Stat, Viſcera praebebat Titius Lanianda. Ovid. Perfidus Ixion; Horat. Saxum ingens volvunt al…i, radi…ſque rotarum Districti pendent: ſedet aeternumque ſedebit Infelix Theſeus, Ph… gy…ſ que miſerrimus omn s Admonet, & magna teſtatur voce per umbras: Diſcite justitiam moniti & non …en…e…e divos. Virgil. Nec mort is poenas mors altera ſiniat hujus, Hora que erit tantis ultima nulla malis. Ovid., that it was the comm n opinion among them, that the wicked were held in chains by Pluto (ſo they call the Prince of Devils) in chaines which cannot be looſed. 'Twould take up much time, and not be ſo fit for your Chriſtian ears to mention what conceits the Poets have of Tartarus (i. e. in plain Engliſh Hell) and the judgement there, wherein for want of Scripture Revelation, they are much out in their fictions concerning the manner of this puniſhment; yet theſe imaginations of theirs, give ſome evidence to the thing it ſelf written in their conſciences, about which the Word of God doth informe us more fully and clearly. Every ones guilty conſcience (not ſeared and ſtifled) calls for our aſſent to this ſame Doctrine; the ſecret checks in our own boſome, do ſometime affright and appale us, even anticipating torments, and giving the ſinner an earneſt of that ſumme of miſery (which is the wages of ſin) the payment whereof ſhall never have an end;Rom. 6. ult. ſo that every conſcious wretch may find and feel ſuch a worm crawling in his own breaſt, which unleſs it be kill'd by the Phyſician, who only cures ſin-ſtung ſouls with his own blood, will never dye. The very Turks ſpeak of the houſe of perdition, Alcoran Mahom. c. 14. p. 160. &c. 20. p. 198.and affirm that they who have turned Gods grace into impiety, ſhall abide eternally in the fire of hell, and there be eternally tormented.
Thirdly, It cannot but be equitable, that the wicked who despiſed everlaſting happineſs, ſhould ſuffer eternal miſeries: They would not be heirs of an Everlasting Kingdowe; Joh. 5.40. with Iſa. 9.6, 7. and Dan. 7.14, 27. and Rev. 14.6. Mat. 2.12, 46 & — 18.8. Joh. 5.39, 40. with Jude Epiſt. ver. 21. Factus eſt malo dignus aeterno, qui hoc in ſe peremit bonum, quo eſſe poſſet aeternum. Auguſt. Dan. 12.2.and therefore no marvel they are everlastingly ſhut out. They ſleight and refuſe Gods eternal mercy, and the honour which the Heirs of glory do accept of upon the terms of the Gospel; and therefore they muſt ariſe to ſhame and everlaſting contempt, and undergo eternal miſery, according to the terms of the Law. For
Fourthly, The violation of thoſe everlaſting obligations which lie upon them unto God, do demerit an anſwerable puniſhment. Sit'h the wicked have trampled upon the blood of the Covenant, Heb. 10.28, 29.and abuſed the many favours God tendred to them to make them meet for glory (by which they have fitted themſelves for deſtruction) 'tis but reaſonable they ſhould be puniſht with the miſt and blackneſs of darkneſs for ever, Rom. 9.22, 23. 2 Pet. 2.17. Jude ver. 13. Rom. 1.18, 25. Iſa. 60.19. Rev. 14.6. Rom. 16.26.who by their prophaneſs and errours, did ſeek to cloud the beams of Gods infinite goodneſs, Everlaſting light, and eternal truth. To draw to a period,
Fifthly, If wicked impenitents after this life, ſhall not be puniſht by God with everlaſting torments, then ſomething muſt hinder Either on
Gods part,
or, Theirs.
If on Gods part, then 'tis either,
1. Becauſe he will not: Now what his will is, you have heard revealed, and may know further if you conſult the Scripture: My Text acquaints you plainly with Chriſts mind, and that's the mind of God. Or
2. Becauſe he cannot, which to affirme, were to deny his Omnipotency, to ſay he is not God. Or
3. Becauſe he dare not; what were this, but to ſuppoſe the Soveraign Judge upon the Bench to be (as it were) a cowardly Underling to the trembling Priſoner at the Bar! when his very breath can kindle the fiery River of brimſtone into which he ſentenceth every impenitent Malefactor.Iſa. 30.33. Or
4. Becauſe like unjuſt Judges, he may be corrupted with bribes; Gen. 18.25.but ſhall not the Judge of all the World do right?
If the hindrance be on the wickeds part, then I conceive it muſt be either
1. Becauſe their living and ſinning but a ſhort time here on earth, does not deſerve eternal puniſhment in Hell; for the evil of puniſhment ſhould be but commenſurate to the evil of ſin: Now there is no proportion betwixt finite and infinite. I confeſſe this pretence is ready to ſhake the faith of many in this point; but if the ground of it be rightly underſtood, it may confirme the point; for
(1.) If the wicked had lived always, they would alwayes have ſeparated themſelves from God by ſinning againſt him, and never have repented of their ſin, nor been weary of ſinning; neither then will God be weary of plaguing, or repent of puniſhing: The Schoolmen from Augustine argue, Pe…cant in aeterno ſuo, ergò puniuntur in ae…erno Dei; Aquin. Supl. Scot. in Sent. Thom. 1.2 dae.Q. 99. l. ult. Q 87. Arts. 5.which will never have an end, but remain while God is God. This may be illuſtrated by a ſimilitude; as men addicted to pleaſure, do in the night time eagerly and earneſtly purſue their game at Cheſse, Tables, or the like, by an inch of candle, which unexpectedly goes out, would queſtionleſſe have play'd willingly all night had the light laſted: So wicked men they deſire to ſpend all their inch of time in the purſuit of their ſins, if that would continue, they would continue in ſin, and not leave ſinning, wherefore they ſhall not leave ſuffering; had they lived for ever here, they would have ſinned for ever;Rev. 9.6. but in Hell, where they would not live, they muſt be kept alive, becauſe of their will of ſin upon Earth: Oh! wicked wretch, is it not a righteous thing with God (what thinkeſt thou? Ad magnam justitiam judicantis pertinet, ut nunquam careant ſupplicio qui in hac vita nunquam voluerunt carere peccato. Gregor.) that thy puniſhment for thy ſin ſhould never ceaſe in Hell; who ſhouldſt thou live for ever here, thou wouldſt be an Eternal ſtanding provocation to his Majeſty? I deny not, but the wicked will ſin Eternally in Hell, yet I lay not the ſtreſſe on that, (which ſome do) as the reaſon of their Eternal puniſhment, but becauſe they …ven ceaſed, nor would have ceaſed to tranſgreſſe Gods Law,Gen. 2.17. Rom. 6. ult. & — 5.12. Gal. 3.9. whiles upon earth; and Eternal puniſhment was denounced againſt the firſt tranſgreſſion, which every one that lives and dyes in ſin, is not only guilty of, but will not repent of; he would not be reconciled to God here,Iſa. 30.15. Matth. 23.37. John 5.40. Ezek. 33.11. and God will not be reconciled to him hereafter, but will ſay to him always, as Tyberius once ſaid to one that requeſted death, rather than long impriſonment;Suet. in vita. Tyber. nondum tecum redii in gratiam; I am not yet reconciled to thee, that I ſhould ſhew thee ſuch a favour.
Prov. 8.36. Deut. 30.19. John 6.40, 54. & 3.36. Ezra 8.22. Hoſ. 13.9.(2.) The ſinner hath but his choice and option; if he be plagued with Eternal death, 'tis no other than that which he prefer'd before Eternal life. The Lord ſets life and death before us, (as by Moſes the typical, ſo by Chriſt the true Meſſiah) if we will chooſe Chriſt, and accept of him, we may have Eternal life; if not, we muſt be ſure of Eternal death; he that refuſeth the Eternal weight of glory in one end of the ſcale, chooſeth Eternal puniſhment in the other end; as our firſt Parents did chooſe the curſe by their voluntary refuſing of the bleſſing; which bad choice of theirs, laid obnoxious unto Eternal pain both themſelves and their poſterity, who cannot complain of God for inflicting the death they are by corrupt nature liable to; ſith beſides their choice in their firſt parents, and in their own perſons, they who live under the Goſpel have as great a mercy tendred by the ſecond Adam, as Eternal death is a grievous puniſhment; yea, the Atheiſt (who (as 'twas ſaid of Antiochus Epiphanes) takes more pains to go to Hell, Buntings Itinerarie.than ſome others to go to Heaven) muſt confeſſe that he deſerves his wages of Eternal death as his Pay, ſith he hath toyled and drudged all his life long in the Devils Service, only to fit himſelf for miſery.
(3.) The Schoolmen have obſerved from the Philoſopher, Aquia. Supl. Q. 99. Art. 1.that the puniſhment ought to be levied according to the dignity of him againſt whom the offence is committed. He is more ſeverely puniſh't, who gives his Soveraign a box on the ear, than he that does ſo to his equal: Now wicked men (and that without Repentance) ſin againſt the Eternal God by the violation of his Honourable Law, which he reſolves to magniſie: Iſa. 42.21.And as they ought not in their own caſe (ſo they are unqualified) to be competent Judges of their Own offences; (ſit'h they cannot ſee the thouſandth part of that evil there is in the leaſt ſin) and therefore unfit to apportion the puniſhment which ought to be levied by the Judge of all the World, (who knows what is meet,Gen. 18.25. and will do nothing but what is right) proportionable to the offence committed againſt the ſupreme Majeſty;Peccatum in Deum crimen laeſae Majeſtatis: — Adſit Regula peccatis quae paenas irroget aequas. Horatius. for where there is ſatisfaction required, there muſt be proportion, which would not at all be here in this caſe, without ſome kind of infiniteneſs; and becauſe that cannot be found in any meer creature in value, it muſt neceſſarily be in duration; for if after millions of years it could ever be ſaid the damned had fully ſatisfied Gods juſtice, it might be ſaid they ſhall be ſet free, as the priſoner from the Goal, having paid the debt;Luk. 12:58, 59 (a thing impoſſible) but becauſe the ſufferings of the damned (which are all the ſatisfaction they can give infinite juſtice) in regard of the ſubject, being finite, Ex parte ſubjecti.and conſequently not of nifinite value, they muſt be ſo in duration; at leaſt à parte post, as to the future, for the defect of ſatiſfaction in the temporal finite puniſhment of any meer creature.
Excep. If it be excepted, Excep.neither by the Eternal puniſhment of men is Gods juſtice ſatisfied; for then this puniſhment would not be Eternal,Contradictio in Adjecto. (which is a contradiction in the very thing it ſelf) if ever it could be ſaid of Gods juſtice now 'tis ſatiſfied.
Repl. I Reply; [1.] Let it be very well conſidered, Repl.whether Gods iuſtice, being infinite, and conſequently an eſſential Attribute in God, doth not require from man (upon his delinquency) that ſatisfaction which is of infinite value, Infiniti valoris.he the party offended being eſſentially of infinite dignity. Now ſuch a ſatisfaction, i. e. of infinite value, could only be made by Chriſt, who (being the Surety of the Covenant, and ſuffered in our ſtead) is God-man in one perſon,foreign. Acts 20.28. and gave plenary ſatisfaction unto God.
John 1.14. 1 Tim. 3.16. Rom. 3.25.[2.] Though Eternal puniſhment may not be called a ſatisfaction made or given to the party offended, yet 'tis that which the party offending muſt ever be in making or giving, Parti laeſae.(by the order of the Supreme Judge who is to hear the cauſe and apportion the puniſhment to the fault) becauſe he the delinquent wanting that infiniteneſſe in dignity of perſon, which doth bear a proportion to the dignity of the party offended, muſt make this up by an infinite duration of puniſhment, which may perhaps in ſome ſort be termed ſatisfaction performed to the Law, it being the payment of the whole in the obligation;Satisfactio legi praestita. Peyſolutio totius quod eſt in obligatione. for upon defailance of paying the debt of duty and obedience, what more is required of the debt of penalty and ſuffering to be paid,Debitum officii. Debitumſupp li cii. than death in its full latitude, temporal, ſpiritual, and Eternal? ſo that in this reſpect 'tis no error to call it ſatisfaction; but if we ſpeak of a compleat ſatisfaction made to the party offended, Parti offenſae.it muſt be granted that none but the only Son of God did, or could give it; thus for the firſt great impediment pretended in regard of the Subject. Or
2. It is becauſe there is a poſſibility of freedom from the Priſon of Hell; and then this muſt be either by Covenant and Compact, which whoever affirms, proferat tabulas; for 'tis fan y, not faith which believeth any ſuch thing without the written Word. Or by commutation; and what place for ſuch a fancy? Is any ſo abſurd as to think there are any in Hell who belong to God, and in Heaven who belong to the Divel? that there ſhould be matter for ſuch a Chimaera, ſuch a ſtrange fiction? Or by force, and what were this but to over-power Omnipotency? Or by fraud, and what were this but to out-wit Divine Wiſdome, and to put a trick upon him whoſe underſtanding is infinite? Or by a price paid, and what is it that offending man can lay down as a ſufficient compenſation or ſatisfaction to an offended God, who is infinite, for the injury done unto him, which God ſhould accept of, 1 Sam. 2.25. Godw. Rom. Antiq. l. 1. Sect. 2.… …. Epheſ. 5.6.is hard to fancy; and woful experience (if nothing elſe will) may convince vain man, that 'tis impoſſible to procure. Or by manumiſſion; now this doth belong only to obedient ſervants, not to ch…ldren of diſobedience. Or,
3. The impediment is becauſe there is an impoſſibility in regard of the ſubject (as is pretended) of undergoing torments of an eternal duration by a finite creature;Ex parte ſubjecti and therefore all the Hell, Socinians, &c. grant,Socinus, Racov. Cat. Crellius, Bidle, Richardſon, &c. 2 Theſſ. 1.8, 9. is Annihilation, by reaſon 'tis ſaid, The wicked ſhall be deſtroyed. But to remove this, remember
(1.) The ſame infinite power of God which preſerves Angels and men veſſels of mercy, to the glorifying of his grace, Rom. 9.22, 23.can preſerve Devils and wicked men veſſels of wrath, to the glorifying of his juſtice; and God will do ſo, by reaſon his mercy annot contradict his juſtice and truth; Chriſt who at the laſt day will judge others for unmercifulneſs, beſt knows what it is to be merciful; and it concernes us to credit the verity of his ſentence in my Text, though upon harkening to the ſhallow reaſonings of fleſh and blood we may be apt to apprehend ſeverity in it: but as Gregory ſayes truly, He that cannot find out a reaſon of Gods doings, may eaſily finde in himſelf a reaſon why he cannot finde it out.
(2.) The destruction mention'd, is rather in a continual fieri, than in facto eſſe, in a perpetual doing, never finally done; the living of the w…cked in hell, is a dying life, and their dying is a living death; one arme of Gods power is alwayes bearing up what the other is alwayes beating down.
(3.) They ſhall be deſtroyed in a moral, not in a natural ſenſe; a man that is dead in Law, may live a natural life, but is deprived of that wh…ch before was due to him; the wicked have their b ings in hell, but are deprived of all that which makes to their well-beings; ſequeſtred from the fruition of God, and all comfort with him, who is the Fountain of life; inſtead of which they cannot be freed from all that tends to their ill-beings. Chriſt ſayes expreſly, they muſt depart into everlaſting fire, and everlasting puniſhment; therefore duplicate page duplicate page certainly not to be annihilated, but to abide and remain in torment. For
[1.] He that ſhall be everlaſtingly puniſhed, muſt needs remain in being everlaſtingly; his puniſhment cannot continue when he is not; Non entis nulla ſunt praedicata. Ejus quod falſum est nulla poteſt eſſe ſcientia. foreign. Ut Philopon. in Ariſt.he that hath an end, cannot be puniſhed without end after he ceaſeth t, be; ſo that if the wicked ſhould be annihilated, or abſolutely deſtroyed, and deprived of being, then nothing ſhould be tormented with the never-dying worm; (if the worm dye not, it muſt live in ſome ſubject) and nothing ſhould dwell in unquenchable fire, as the Scripture affirms there ſhall. Again,
[2.] Men as well as Devils, may have their eſſence and being eternally preſerved, and yet not inherit eternal life, but remain in a moral condition of eternal death; for eternal life promis'd and purchas'd in Scripture, does not only note our phyſical or natural being in life, but chiefly our moral well-being in bliſs and happineſs; and therefore eternal death does not deny wicked men being naturally alive, but their being morally alive; they live indeed, but miſerably, in a condition abſent from all comfortable good, preſent with all evil; there ſhall be weeping and wailing, and gnaſhing of teeth for ever; Mat. 8.12.therefore there ſha…l ſome be who ſhall ſo weep, &c. and they are the wicked that ſhall ſtill remain in theſe remaining torments beyond expreſſion, which are called the Second death; not that this death is a conſumption of their perſons, an abſolute waſting of their ſubſtances, as to the continuance of their beings (for though they ſeek to have their beings deſtroyed, yet they ſhall not finde their deſire accompliſhed) yet as 'tis ſaid of Roger Biſhop of Salisbury, Revel. 9.6. Vivere noluerit, mori neſcierit. Nulla major aut pejor mors quam ubi non moritur. mors. Aug.in King Stephens time (he would not have lived (that life in Priſon) yet could not dye; they would be annihilated and cannot) but this which is the worſt death, is a deprivation of all the comfortable good of life natural, ſpiritual, and eternal, with an infliction of the greateſt evil, the wicked are then ſu…ported and capacitated to lie groaning under for ever.
Thus for the Confirmation of the Point, wherein we have had likewiſe (imply'd) a confutation of the moſt conſiderable Adverſaries to this infallible Doctrine of Hell, there remains
III. A ſhort Application to be enlarged in your meditations; learn hence,III. Application.
1. To feare ſin, and its ſad conſequent, Hell; the clear evidence of an eternity and extremity of hell-tortures, ſhould ſtir up in us an holy affection of fearing God, and being affraid (by reaſon we are guilty) of eternal vengeance; the truth is, we ſhould be ſo afraid of ſin and hell, as to be afraid of nothing elſe, if we would copy out in our practice, the Leſſon Chriſt commands;Mat 10.28. viz. Fear not them which can kill the body, but are not able to kill the ſoul, but rather feare him who is able to deſtroy both ſoul and body in hell; yea, I ſay unto you, Fear him; Chriſt repeats his precept,Luke 12.5. that it may not be forgotten; an urgent neceſſity lies upon us to paſs the time of our ſojourning here in feare; 1 Pet. 1.17. Phil. 2.12.we muſt work out our own ſalvation in feare and trembling; we may, we ought to feare the pain of loſing the ſight of Jehovahs bleſſed face and favour; for this is a filial affection conſiſtent with the greateſt love; he that truly loves God,Res eſt ſoliciti plena timoris Amor. Jeanes Schol. & Practic. Divin. will ſolicitouſly fear nothing ſo much as to diſpleaſe and loſe him. Yea, and (though we may not with an irrationl, or ſelviſh, uneffectual, ſlaviſh fear, (which diſhonour-God) feare the pain of ſenſe; yet) becauſe hell-torments are ſuch extream and eternal violations of the Primitive integrity of our nature, we may and ought alſo w…th a rational fear to be afraid of the pain of ſenſe, but not immoderately and immeaſureably more than we are afraid of ſin, which is a worſe evil in its own nature, than hell it ſelf; for all the evil that is in hell, doth ariſe from ſin as the mother of it. Oh! if we ſhould but hear the bitter complaints of thoſe ſuffering in Hell for their ſin…, I need not then (I might hope) perſwade the ſtouteſt to be afraid of ſin and hell; for our eares would even tingle, our hearts tremble, our blood curdle, and our ſpirits as it were congeal to yee, at the noiſe of their moſt horrible lamentations. Learn,
2. To flee ſpeedily from ſin by real Repentance; having this warning to fl e from the wrath to come, which will inevitably ſeize upon impenitent ſinners; Oh! let's all learn of our Saviour and Judge, from this conſideration, to bring forth fruits meet for Repentance; Mat. 3.7, 8, 12.his reaſon is in effect the ſame with this Doctrine; viz. Every fruitleſs Tree is caſt into the fire unquenchable fire; yet of our ſelves we can bring forth no acceptable fruit, till we be ingraffed into Chriſt the true Vine:John 15.4, 5. Oh! let's then labour to ſee, and be truly ſorrowful for all our ſins! and pray, Lord, Turn thou us,Jer. 31.18. and we ſhall be turned from all our ſins, and accept of a whole Chriſt for our only Lord and Saviour; oh! ſith we cannot waſh our hands in innocency, lets be waſhing them daily in the tears of true penitency; let's go to the Fountain open'd to waſh in for ſin, Z…ch. 13.1. Iſa. 30. ult. Rev. 20.10.14, 15.21.8.and for uncleanneſs, that we may not be caſt into the River and Lake of fire and brimstone; Oh! let's now bathe our ſouls in the blood of Chriſt, that everlaſting burnings may not hereafter ſeize upon us. Hence Learn,
3. Not to blame Gospel-Miniſters for preaching of terrors: hereby they would ſtave us off from running head-long into Hell, and bring us to repentance, that we may not be caſt into that priſon, where there is no place for repentance: 2 Cor. 5.11.Knowing the terrors of the Lord we perſwade men: in love to their precious ſouls we are bound (being aſſured we muſt give an account) to awake our hearers,Hebr. 13.17. leſt they forget God and be turned into hell: we dare not betray your pretious ſouls to gratifie you at preſent,Pſal. 9.17. and indulge you in your ſins; as the Apoſtle ſays, — We muſt not for meat deſtroy the work of God; Rom. 14.15.20.for preferment, favour or reſpect from you at preſent; we dare not ſuffer your immortal ſouls to periſh without warning; oh friends, be not angry with us the Embaſſadours of Jeſus Chriſt, when we ſee any of you haſtning down the broad way which leads to Hell, (as ſure as we are here now) if we then cry fire! fire! to bring you back. You have no more reaſon to think us your enemies for this warning of you, and telling you the truth in love,Gal. 4.16. than any of your children have to think the moſt dear and tender Parents amongſt you, were their enemies when ſeeing them (through careleſsneſſe) ready to fall into fire or water, they ſhould cry out, oh! take heed Children, or you are irrecoverably loſt. Learn,
4. Not to grudge ſinners their portion in this World: Davids advice ſhould be our practice, enforced from this very Doctrine; viz. Not to fret our ſelves at evil doers, nor to be envious againſt the workers of iniquity; Pſal. 37.1, 2. & — 9.17. Prov. 24.20.for they ſhall ſoon be cut down as the graſſe; they ſhall be turned into Hell; their fooliſh proſperity will deſtroy them, their candle ſhall be put out, and that in a ſnuff which will never ceaſe ſtinking; why then ſhould we be offended at their proſperity here, who are reſerved to an extremity and eternity of torment hereafter!Mal. 3.15. it is a groſſe miſtake to call the proud happy, or to think the godly most miſerable, 1 Cor. 15.13.19becauſe they are here ſometimes a little under a cloud. The Pſalmiſt was tempted to it; but the knowledge of this Doctrine in the Sanctuary, Pſ. 73.3.18, 19did ſoon rectifie his judgement, and made him conclude that God had ſet them in ſlippery places to be caſt down into deſtruction, Job 20.6, 7.and utterly conſumed with terrors, and periſh for ever; we had more need to pity than repine at our wicked Neighbours,Mat. 19.24. with Luke 16.25. having their good things here: when we conſider how hard a matter 'tis to have good things here with Dives, and with Lazarus too hereafter in Abrahams boſome. Learn,
5. Laſtly, To admire, and be greatly affected with the ſuperlative love of Chriſt in undergoing that puniſhment in our ſtead, (if we will receive him for our Lord and Saviour) which will be extream and eternal torment to all that do refuſe him. And if he be Judge,Mat. 10.14.15, 39, 40. they who receive not his Embaſſadors in his Name, are of that number: Oh! who would not then kiſs the Son, that believe the wrath of God will inflict theſe eternal torments. Oh! Chriſtians! (ſuch I wiſh we may a l be in deed and truth) let's bleſs and kiſſe this bleſſed Son of God, that bare for us this inſupportable wrath,Pſal. 2.12. 1 Theſ. 1.10. Coloſ. 2.15. Hoſea 13.14. 1 Cor. 15.54, 55. Mat. 23.14. Hebr. 2.3. Gal. 3.13. Hebr. 2.9. even Jeſus which delivered us from the wrath to come, and triumphed over principalities, and over tho Grave and Hell; the greatneſſe of the damnation we are expoſed to by nature, doth greaten the ſalvation purchaſed by grace! Oh! bleſsed Jeſus! thou waſt curſed here, and taſted'ſt the death that was accurſed; even this in thy ſentence; Iſa. 53.5, 7, 8. Rom. 8.1. Mark 3.29. with Heb. 6.2. & 5.9. Acts 2.24. Pſal. 116 3. John 8.51.thou waſt bruiſed, afflicted, and broken of God for us; but thou was taken from Priſon, and from judgement, and everlaſting condemnation; for it was not poſſi…le that Thou ſhouldſt be holden of any pains; ſo that though every Believer ſhall ſee a Temporal, yet ſhall he never ſee Eternal Death, but inherit Eternal Life.