The soveraign and final happiness of man with the effectual means to obtain it by William Bates ...

CHAP. XII.

The Gospel threatens Hell to all that prefer the Pleasures of Sin before Heaven. How congruous and powerful a Motive this is to work on carnal Men. The Misery of an everlasting Hell repre∣sented.

4. COnsider, if Men choose the Pleasures of Sin that are but for a season, before Heaven, that infinite∣ly exceeds this World, then an everlasting Hell shall be their Portion. There is no middle State in the next World, no to∣lerable mediocrity, but two contrary States, yet alike in this, that the Hap∣piness and Misery are equally Infinite and Eternal. And by the most wise righteous Will of God, there is an inse∣parable connexion between the Choice and Actions of Men here, and their fu∣ture Condition for ever. The equity of this cannot be denied without re∣nouncing the Light of Reason. For when by a Chain of Consequences sin∣ful Pleasures are linked with eternal Pu∣nishments threatned in the Divine Law, he that will enjoy those forbidden Plea∣sures,

binds himself to suffer all the pains annexed to them. And 'tis just that those who err without Excuse, should repent without Remedy. Now the threatning of eternal Punishment is the most proper Argument to work on carnal secure Sinners.

1. Because they are more capable to conceive of the Torments of Hell, than the Joys of Heaven. Storms and Dark∣ness are more easily drawn by a Pencil, than a calm bright Day. Fire and Brimstone are very painful to Sense, and the imagination strongly represents its vehemence in tormenting the Body, and what an evil the uncessant remorse of the guilty Conscience will be hereafter, is in part understood by the secret ac∣cusations and twinges of self-condem∣ning Sinners here: but they are abso∣lutely Strangers to the Joys of the Holy Ghost, the Delights of the Soul in the Contemplation and Love of God, the peace and contentment of Conseience in his Favour. They cannot without Experience know how good the Lord is, no more than see a taste. To dis∣course to them of the Spiritual Pleasures that flow from the divine Presence, of the Happiness of the Saints that are be∣fore

the Throne of God, and serve him Day and Night in his Temple, is to speak with the Tongue of an Angel unintel∣ligible things. Their Affections and Minds and Language are confined to sensible things. The natural Man re∣ceives not the things of the Spirits of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned. There may be in a carnal Person a conception of Heaven as a Re∣fuge from Miseries, and some smother∣ing confused thoughts of its Felicity, as the Idea of Light and Colours in one Blind from his Birth; but only the pure in Heart can see God, as in the perfect Vision of Glory in Heaven, so in the imperfect reflection of it in the Go∣spel.

2. Carnal Men are more disposed to be wrought upon by representing the Torments of Hell, than the Joys of Heaven. For we cannot love but what is known, nor enjoy but what is loved. And as the purification of the Heart from vicious Affections, is the best means to clear the Mind, so the illustra∣tion of the Mind is very influential to warn the Heart. The true concep∣tion of Heaven in its amiable Excellen∣cies,

would convey such a sweetness as to change Hatred it self into Love; and of this only prepared Souls are capable. But those who are sunk into Sense are without relish of spiritual Felicity, and are either allured or terrified only with that is pleasant or painful to Sense.

'Tis recorded as the unparallel'd Fol∣ly of Nero, that when he was ready to cut his own Throat to avoid the fury of the Multitude, he broke forth into great expressions of Sorrow what an excellent Artist he died. 'Twas not the loss of the Roman Empire that so much trou∣bled him, as that so much skill in Mu∣sick died with him. He valued himself more as a Fidler than an Emperor. Thus carnal Men with a folly infinitely more prodigious, when Death is near, are not so much affected with the loss of the Crown of Glory, and the King∣dom of Heaven, as with their leaving the present World and its Vanities. This makes Death intolerably bitter. Till the Love of God inflames and purifies the Heart, the fruition of his Glory is not esteemed nor desired. A Seraphim sent from the Presence of God with a flaming Coal from the Altar, toucht the Lips of the Holy Prophet, and his

Heart was presently melted into a com∣pliance with the Divine Will. But if a Rebel Angel, that burns with another Fire than of Divine Love, were dis∣patcht from Hell, with a Coal from that Altar, where so many Victims are offer∣ed to divine Justice as there are damned Souls, and touch'd obdurate unreformed Sinners, that they might have a lively sence what it is to burn for ever; this were the most congruous and effectual way to reclaim them. Like stubborn Metals they are only made pliant by the Fire.

Indeed the fear of Hell though raised to the highest degrees, is not sufficient to convert a Sinner thorowly to God. For that Religion that is the meer effect of Fear, will be according to the nature of its Principle, with resistance and trouble, wavering and inconstant when the violence of the fear is lessen'd. Whereas that which is from the inclina∣tion of Love and the hope of a desired Good, is fully voluntary and perseve∣ring. As a Scholar that applies himself to Learning by the constraint of Fear, his Study is uneasy, and whilst he is reading, his Fancy transports him to o∣ther things, and when his task is finisht,

he presently runs to Play. But a Lover of Learning with Diligence and Delight is intent in his Studies, and though in∣gaged in other Affairs, yet his Thoughts are still conversant about Learning. In short, the fear of Hell may be only a natural Affection, that recoils from what is tormenting to the Body, and is con∣sistent with the Love of Sin; but the hope of Heaven as 'tis revealed in the Scripture, is a spiritual Affection, and always joined with the hatred of Sin.

Now the great design of the Gospel is by the fear of Hell, as a powerful preparative, to make way for the love of Heaven. If carnal indulgent Sinners are not roused by a quick apprehension of Hell, they will securely enjoy their pernicious Pleasures, and grow old in Sin, and at last die impenitent. No of∣fers of Mercy will prevail, till they are storm'd by the Terrors of the Lord. But when the fear of eternal Misery has made a breach, divine Grace victorious∣ly enters and takes Possession. The convinced and contrite Sinner most humbly and willingly embraces the pre∣cious Promises, wherein not only Par∣don and Indemnity is offered, but the richest favour, the advancing him into

a State of Eternal Glory. Thus the sweet∣est Hopes succeed tormenting Fears, and the Obedience which before had a mixture of involuntary flows from the intire consent of the Soul, with filial Freedom.

Before the particular Description of the pains of the Damned, I shall ob∣serve in General, That the full repre∣sentation of Hell is beyond all human Expression, nay our most fearful Thoughts cannot equal the Horror of it. Who knows the Power of thine An∣ger? What are the prepared Plagues by infinite Justice and Almighty Wrath for obstinate Sinners? It is impossible for the most guilty and trembling Con∣science to inlarge its sad apprehensions according to the degrees of that Misery. The Lord will shew forth his Wrath, and make his Power known in the Vessels fitted for Destruction. None can tell what God can do, and what Man shall suffer, when made capable to endure such Torments for ever, as now would presently con∣sume him. As the Glory of Heaven cannot be fully understood till enjoyed, so the Torments of Hell cannot be comprehen∣ded till felt. But we may have some disco∣very of those unknown Terrors, by the following Considerations.

1. The Wisdom of God requires that the Punishment threatned in his Law, as it must so be firmly decreed, that all ob∣stinate Rebels shall of necessity undergo it, so it must incomparably exceed all temporal Evils, to which Men may be exposed for their Obedience to the di∣vine Commands. Otherwise the threat∣ning would not be an effectual restraint from Sin. For the propinquity of an Evil makes a strange impression on the Mind, and present Fear makes a Person sollicitous to avoid the incursion of a danger ready to seize on him, without forecasting to prevent an evil look'd on at a distance. Therefore that the san∣ction of the divine Law may preserve the Precepts inviolable, that there may be a continual reverence of it, and a fixed resolution in the Heart of Men not to transgress, the penaly threatned must be in its own nature so terrible, that the fear of it may conquer the appre∣hension of all present Evils, that can be inflicted to force us to Sin. As on the other side, to confirm our purpose to please God in all things, the Reward of Obedience must be of infallible assu∣rance, that all and only those who serve him faithfully shall enjoy in the future

State, and so excellent, that all the al∣lurements of the World, may in compa∣rison with it, be of no consideration to divert us from our Duty. They com∣mand the Heart, and have its most pre∣vailing Respects, from whom is expe∣cted the most desireable Good, and feared the most terrible Evils. There∣fore our Saviour warns his Disciples, Fear not them that can kill the Body, (make that part die that is mortal) but fear him that after he has killed, has power to cast into Hell, yea I say unto you, fear him. All the exquisite Tortures, that the most cruel contriving and power∣ful malice of wicked Men can inflict, is so much less than the Wrath to come, that avoid the one and venture on the other, is more brutish Stupidity, than that of the Horse or Mule, that starts at the shadow of a Bush, and springs over a Precipice.

2. The Judgments of God executed here, are light and tolerable in compa∣rison of the punishment of Sinners in the next Life. 1. Temporal Evils of all kinds and degrees, as Pestilence, Fa∣mine, War, are designed for the bring∣ing of Men to a sight and sence of their Sins, and are common to Good and Bad

here. And if his anger be so terrible when he chastises as a compassionate Father, what is his fury when he pu∣nishes as a severe Judg? If the corre∣cting Remedies ordered by his Wisdom and Love for the conversion of Sinners be so sharp, what is the deadly revenge of his irreconcileable Hatred?

2. The Miseries of the present State are allayed with some enjoyments. None are so universally afflicted, so desolate, but something remains to sweeten the sence of their Sufferings. Judgments are tempered with Mercies. No Man is tortur'd with all Diseases, nor forsa∣ken of all Friends, nor utterly without Comfort. And when the Affliction is irremediable, yet if our grief produces Sympathy in others, 'tis some ease to the troubled Mind, and by that assi∣stance the Burthen is made lighter. But in Hell the Damned are surrounded with Terrors, encompast with Flames, with∣out any thing to refresh their Sorrows, not a drop of Water to a Lake of Fire. All that was esteemed Felicity here, is totally withdrawn. Death puts a pe∣riod to their Lives, and the Pleasures of Sin for ever. For 'tis most just, that those Objects which were abused by their

Lusts, and alienated their Hearts from their Duty and Felicity, should be taken away. And which is extream Misery, in their most pitiful State they are abso∣lutely unpitied. Pity is the cheap and universal Lenitive, not denied to the most guilty in their Sufferings here: for the Law of Nature instructs us to pity the Man, when the Malefactor suffers. But even this is not afforded to the Damned. All their Agonies and Crys cannot in∣cline the Compassion of God, and the blessed Spirits in Heaven towards them: for they are not compassionable Objects, their Misery being the just effect of their perverse obstinate Choice. And in Hell all human tender Affections are extinguisht for ever. Now 'tis the per∣fection of Misery, the excess of desola∣tion to be deprived of all good things pleasing to our Desires, and to suffer all Evils from which we have the deepest aversation and abhorrence. As in Hea∣ven all good is eminently comprised, and nothing but Good, so in Hell all Evil is in excessive degrees, and nothing but Evil.

3. Temporal Evils are inflicted by the mediation of second causes that are of a limited power to hurt: but in the

next World he more immediately tor∣ments the Damned by his absolute Pow∣er. The Apostle tells us, that the wick∣ed are punished with everlasting Destructi∣on from the presence of the Lord, and the Glory of his Power. What is the lashing with a few Rushes, to a blow given by the hand of a Giant that strikes dead at once? This comparison is below the Truth.

More particularly, the state of Mise∣ry is set forth in Scripture by such re∣presentations as may powerfully in∣struct and terrifie even the most carnal Men. Nothing is more intolerably painful, then suffering the violence of Fire inraged with Brimstone: and Hell is described by a Lake of Fire and Brim∣stone, wherein the Wicked are tor∣mented. Whether the Fire be Materi∣al or Metaphorical, the reality and in∣tenseness of the Torment is signified by it.

But the ordinary Fire, though mingled with the most torturing Ingredients, is not an adequate representation of it. For that is prepared by Men, but the Fire of Hell is prepared by the Wrath of God for the Devil and his Angels. The Divine Power is illustri∣ously manifested in that terrible prepa∣ration: So that, as some of the Fathers express it, if one of the Damned might pass from those Flames into the fiercest Fires here, it were to exchange a Torment for a Refreshment. The Scripture speaks of the vehement heat and fiery Thirst, and outer Darkness in which the Damned suffer, to satisfy the rights of Justice in the torment of those Senses, for the Pleasure of which Men wilfully broke the Laws of God.

But the Soul being the chief Sinner, shall be the chief Mourner in those Re∣gions of Sorrow. An Image of this we have in the Agonies of Spirit, which sometimes the Saints themselves are in here, and which the most stubborn Sin∣ners can neither resist nor endure. Job was afflicted in that manner that he com∣plains, The Arrows of the Almighty are with me, the Poison whereof drinks up my Spirit, the Terrors of God set themselves

in Array against me. If a Spark of his Displeasure falls on the guilty Consci∣ence, it tears and blows up all, as a Fire-ball cast into a Magazine. All the Diversions in the World, Business, Pleasures, Merry Conversation, Co∣medies are as ineffectual to give free∣dom from those Stings and Furies in the Breast, as the sprinkling of Holy Water is to expel a raging Divil from a possest Person. Those who in their Pride and Jollity, have despised serious Religion, either as a fond Transport and Extasy towards God, or a dull Melan∣choly and Dejection about the Soul, or an idle Scrupulosity about indifferent things, yet when God has set their Sins with all their killing circumstances in order before their Eyes, how changed, how confounded are they at that Ap∣parition? How restless with the dread∣ful expectation of the doom that attends them! Belshazzer in the midst of his Cups, and Herd of Concubines, by a few Words written on the Wall, con∣taining his Process and Judgment, was so terrified by his guilty jealous Con∣science, that his Joints were loosed, Nature sunk under the apprehension. Now all these troubles of Mind, are but

the beginnings of Sorrows, but the Smoak of the infernal Fornace, but ear∣nests of that terrible Sum which divine Justice will severely exact of the Wick∣ed in Hell.

Indeed these Examples are rare, and not regarded by the most, and by some lookt on as the effects of Distraction; but to convince the bold and careless Sinners who never felt the stings of an awakned Conscience, what extream terrors seize upon the Wicked in the o∣ther World, Consider,

1. The Apprehension shall be more clear and enlarged than in the present State. Now the Soul is opprest with a weight of Clay, and in Drowsiness and Obscurity. The great things of Eter∣nity are of little force to convince the Conscience, or perswade the Affections. But then the Soul shall work with the quickest activity. The Mind shall by an irresistible Light take a full view of all afflicting Objects. The most stu∣pid and unconcerned Sinners shall then see and feel their ruin'd State, what a glorious Felicity they have lost, what a Misery they are plunged into, without any possibility of lessening it by false Conceits, and receiving any relief by

the error of Imagination.

2. The mournful Thoughts shall be always fixt upon what is tormenting. The Soul in conjunction with the Body cannot always apply it self to one sort of Objects. For the Ministry of the sensible Faculties is requisite to its Ope∣rations. And the Body must be suppor∣ted by Eating and Drinking and Rest, which interrupts troublesome Thoughts. Besides the variety of Objects and Ac∣cidents here avert the Mind sometimes from what is afflicting. But the sepa∣rate Soul is in no dependence on the Body, and after their reunion, there shall be no necessity of Food or Sleep, or any other animal actions to support it, but it shall be restored to a new ca∣pacity for new torments, and preserved in that miserable State by the power of God. There will be nothing then to divert the lost Soul from sad Reflecti∣ons upon its Misery. There are no lu∣cid intervals in Hell.

3. All the passionate Powers will then be let loose at once upon the guil∣ty Creature. And if there be no single Passion so weak, but heightned, will break the Spirit, and render Life so miserable, that a Man will take Sanctu∣ary

in the Grave to escape, how mise∣rable is the Condition when the most fierce and united Passions war against the Soul? This is signified by the never dying Worm that gnaws on the tenderest parts, and of quickest sence. Shame, Sorrow, Despair, Fury, Hatred and Revenge are some of that Blood of Vi∣pers that torment the Damned.

1. Shame is a Passion of which hu∣man Nature is very sensible, and this in the highest degree of Confusion shall seize on the Wicked. For all the just causes of Shame shall then meet. The inward source of it is the consciousness of Guilt, or Turpitude and Folly in the Actions; and all these are the insepa∣rable Adjuncts of Sin. The guilty Soul by a piercing reflection upon its Crimes, has a secret shame of its Degeneracy and Unworthiness. The Passion is in∣creast, when a discovery is made of vile practices that defile and debase a Man, expose to Contempt and Infamy, before Persons of high Quality and eminent Vertue, whom we admire and reve∣rence, and whose esteem we value. To be surprized in an unworthy Action by such a Person, disorders the Blood, and transfuses a Colour into the Face, to

cover it with a Vail of Blushing. And the more numerous the Spectators are, the more the Disgrace is aggravated. And if Derision be joined with the Ig∣nominy, it causes extream Displeasure. O the universal Confusion, the over∣powring amazement that will seise on Sinners in the great day of Discovery, when all the Works of Darkness, all their base Sensualities shall be revealed before God Angels and Saints? When all the covers of Shame shall be taken off, the excuses and denials, to extenu∣ate or conceal their Sins shall vanish, and their Breasts be transparent to the Eyes of all: How will they be ashamed of their foul and permanent Deformity in the Light of that glorious Presence? How will they be astonisht to appear in all their Pollutions before that bright and immense Theatre? How will they be confounded to stand in all their Guilt before that sublime and severe Tribu∣nal? How will they endure the up∣braidings for all the Sins which they have so wickedly committed, and the derision for the punishment they so de∣servedly suffer? The holy Judg will laugh at their Calamity, and mock when their fear comes. The Righteous also

shall see, and shall laugh at them, Lo these are the Men that made not God their Portion, but perishing Vanities, that prefer'd sweet Folly before severe Wisdom. The Devils will reproach them for that scornful advantage they had over them, that as Children are seduc'd for things of Lustre to part with real Treasures, so they were easily per∣suaded for the Trifles of Time to ex∣change Eternal Happiness. Whither will they cause their Shame to go? Those black Sinners that here never change colour for their Filthiness, that hardned by custom in Sin, are impenetrable to Shame, as the brute Beasts that are abso∣lutely destitute of reason, nay that have not only overcome all tenderness, but glory in their Shame, shall glow at the manifestation of their sordid Lusts, their vile Servilities, and be covered with Confusion, and the sence of it shall be revived in their Minds for ever.

2. To open Shame is joined the greatest inward Sorrow. This Passion when violent penetrates the Soul in all its Faculties, and fastens it to the af∣flicting Object. When it dwells in the Bosom, it gives an easy entrance to what ever cherishes and increases it,

and rejects what might asswage and lessen the sence of the Evil. The most pleasant things do not excite desire or joy, but exasperate Grief. Like those Animals that convert the best nourish∣ment into their own Poison; so deep Sorrow receives mournful impressions from all things, and turns the sweetest Comforts of Life into Wormwood and Gall. The causes of Sorrow are either the loss of some valued Good, or the sence of some present Evil. And the Sorrow is more violent, as the Cause is great in it self, and in the apprehensi∣on and tenderness of the Sufferers. Now both these Causes with all the heavy Circumstances that can multiply and aggravate Sorrow, meet in Hell the Centre of Misery.

The loss is inconceivably great. If Cain when banisht from the Society of the Saints, where God was publickly wor∣shipt, and by spiritual Revelations and visible Apparitions, graciously made him∣self known, cry'd out in anguish of Soul, My punishment is greater than I can bear, from thy Face shall I be hid, and I shall be a Fugitive upon the Earth, how into∣lerable will be the final separation from his glorious and joyful Presence? 'Tis

often seen how tenderly and impati∣ently the human Spirit resents the loss of a dear Relation. Jacob for the sup∣posed Death of Joseph, was so overcome with Grief, that when all his Sons and Daughters rose up to comfort him, he re∣fused to be comforted, and said, I will go down to the Grave unto my Son mourning. This is a Sin and a punishment. 'Tis establisht by the righteous and un∣changeable Decree of God, that every inordinate Affection in Man should be his own Tormentor. But if the loss of a poor frail Creature for a short time be so afflicting, how insupportable will be the Sorrow, for the loss of an infinite Eternal Good? It may be a carnal Wretch may think comfortably of this now, whilst he lives in Pleasures, but in the next World he shall be totally deprived of all things that please his vo∣luptuous Senses, and shall understand what a misery it is to lose the favour and enjoyment of the blessed God. Our Saviour told the Jews, There shall be weeping and gnashing of Teeth (the Symptoms of extreme Sorrow) when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you your selves thrust out. The

sight of that blessed Company entring into the sacred Mansions of Light, will make the loss of Heaven infinitely more discernable and terrible to the Wicked, who shall be cast into outer Darkness, and for ever be deprived of Communi∣on with God and his Saints.

With the loss of the most excellent Good, the suffering of the most afflicting painful Evil is join'd. The Sentence is, De∣part ye cursed into everlasting Fire. And if an imaginary Sorrow conceived in the Mind without a real external Cause, as in Melancholly Persons, when gross Vapours darken and corrupt the bright∣ness and purity of the Spirits that are requisite for its chearful Operations, is often so oppressing that Nature sinks under it, how insupportable will the Sorrow of condemned Sinners be, un∣der the impression and sence of God's Almighty and avenging Hand, when it shall fully appear how pure and holy he is in his Anger for Sin, how just and dreadful in punishing Sinners? It may be the indulgent Sinner may lessen his fear of Hell, by fancying the number of Sufferers will asswage the sence of their Misery. But this is a foolish mistake. For the number of Sufferers shall be so

far from affording any relief, that the Misery is aggravated by the Company and Communication of the Miserable. Every one is surrounded with Sorrows, and by the sights of Woe about him, feels the universal Grief. The weeping and wailing, the cries and dolorous ex∣pressions of all the Damned, increases the torment and vexation of every one. As when the Wind conspires with the Flame 'tis more fierce and spreading.

3. The Concomitant of Sorrow will be Fury and Rage against themselves, as the true causes of their Misery. For God will make such a discovery of his righteous Judgment, that not only the Saints shall glorify his Justice in the condemnation of the Wicked, but they shall be so convinc'd of it, as not to be able to charge their Judg with any de∣fect of Mercy, or excess of Rigour in his proceedings against them. As the Man in the Parable of the Marriage-Feast, when taxt for his presumptuous intrusion without a Wedding Garment, how camest thou in hither? was speech∣less: so they will find no plea for their Justification and Defence, but must re∣ceive the eternal Doom with Silence and Confusion. Then Conscience shall

revive the bitter remembrance of all the methods of divine Mercy for their Sal∣vation, that were ineffectual by their Contempt and Obstinacy. All the com∣passionate calls of his Word, with the holy Motions of the Spirit, were like the sowing of Seed in the Stony Ground, that took no root, and never came to perfection. All his terrible Threatnings were but as Thunder to the Deaf, or Lightning to the Blind, that little affects them: the bounty of his Providence design'd to lead them to Repentance, had the same effect, as the Showers of Hea∣ven upon Briers and Thorns that makes them grow the faster. And that a Mer∣cy so ready to pardon, did not produce in them a correspondent affection of grateful obedient Love, but by the most unworthy provocations they pluckt down the Vengeance due to obstinate Rebels, will so enrage the Damned a∣gainst themselves, that they will be less miserable by the Misery they suffer, than by the conviction of their torn Minds, that they were the sole Causes of it. What Repentings will be kindled within them, for the stupid neglect of the great Salvation so dearly purchased, and earnestly offered to them? What a fiery

addition to their Torment, that when God was so willing to save them, they were so willful to be Damned. They will never forgive themselves, that for the short and mean Pleasures of Sense, which if enjoyed a thousand years, can∣not recompence the loss of Heaven, nor requite the pains of Hell for an Hour, they must be deprived of the one and suffer the other for ever.

4. The Sorrow and Rage will be in∣creased by Dispair: for when the wretched Sinner sees the Evil is peremp∣tory, and no Outlet of Hope, he aban∣dons himself to the violence of Sorrow, and by cruel Thoughts wounds the Heart more, than the fiercest Furies in Hell can. This Misery that flows from dispair shall be more fully opened un∣der the distinct consideration of the Eter∣nity of Hell.

And as from Dispair the condemned Creature turns Enemy to himself, so to God. 'Tis said of the Worshippers of the Image of the Beast, that they gnawed their Tongues for Pain, and blasphemed the God of Heaven because of their Pains. The Torment and Blasphemies of those impenitent Idolaters, are a representa∣tion of the state of the Damned, where

the just and dreadful Wrath of God up∣on Men, and the impious Rage of Men against God is in the highest degrees. For when the guilty Sufferers are so weak, that they neither by Patience can sustain their Torments, nor by Strength resist the Power that inflicts them; yet are wicked and stubborn; they are irritated by their Misery, and foam out Blasphemies against the righ∣teous Judg. They hate God with a direct Enmity, and are always under his invincible tormenting Power. Ha∣tred takes pleasure in Revenge, either real or imaginary. The Damned Wretches were they as Omnipotent to Effect, as they are malicious to Desire, would dethrone God, and destroy his Being. But he is infinitely above the transports of their Fury. All their rancorous cursed imprecations, are re∣flexively pernicious to themselves; like Arrows shot up against the Sun, that fall down upon their Heads that shot them. Now what more inrages a stub∣born malicious Spirit, than to be utterly unable to reach and hurt an irreconcile∣able Enemy, the object of its habitual detestation? Briefly, as the blessed Spi∣rits are in Heaven, and Heaven is in

them, by those holy and joyful Affe∣ctions that are always exercised in the Divine Presence, so the Damned are in Hell, and Hell is in them by those fierce and miserable Passions that continually prey upon them.

4. The Eternity of their Misery makes it above all other Considerations intollerable. Our Saviour repeats it thrice in the space of a few Verses, to terrify those who spare some favourite Corruption, that in Hell their Worm dies not, and the Fire is never quenched. God will never reverse his Sentence, and they shall never change their State. How willingly would carnal Men raze the Word Eternal out of the Scriptures, but to their grief they find it joined with the Felicity of Heaven, and the Torments of Hell. The second Death has all the terrible qualities of the first, but not the ease and end it brings to Misery. All the Tears of those forlorn Wretches, shall never quench one spark of the Fire. Where are the delicious Fair, the Musick, the Purple, and all the carnal Delights of the rich Man? they are all changed into a contrary state of Misery, and that state is fixt for ever. From his vanishing Paradise he

descended into an everlasting Hell. In this the Vengeance of God is infinitely more heavy than the most terrible exe∣cution from Men. Human Justice and Power can inflict but one Death (that will be soon dispatcht) upon a Malefa∣ctor worthy to suffer a hundred Deaths; if he be condemned to the Fire, they cannot make him live and die together, to burn and not be consumed: But God will so far support the Damned in their Torments, that they shall always have Strength to feel, though no Strength to endure them. Those extream Torments which would extinguish the present Life in a Moment, shall be suffered for ever. This Consideration infinitely aggravates the Misery. For the lost Soul rackt with the fearful Contem∣plation of what it must suffer for ever, feels as it were at once all the Evils that shall torment it in its whole duration. The perpetuity of the Misery is always felt by prevision. This is as the cruel breaking of the Bones upon the Wheel, when the Soul is tormented by the fore∣sight of Misery that without allays shall continue in the circulation of Eternal Ages. To make this more sensible, let us consider, that pain makes the Mind

observant of the passing of the hours. In Pleasures, Time with a quick and silent motion insensibly slides away: but in Troubles the Hours are tedious, in vio∣lent pains we reckon the minutes as long. 'Tis observable how passionately the affli∣cted Psalmist complains, Will the Lord cast off for ever? Will he be favourable no more? Doth his Promise fail for evermore? Hath he forgotten to be gracious? Hath he in anger shut up his tender Mercies? In what various pathetic forms does he ex∣press the same Affection? Though he had assurance that the gracious God would not be always severe, yet his an∣guish forc'd from him complaints as if the moment of his Trouble were an E∣ternity. But what strains of Sorrow are among the Damned, who besides the present sence of their Misery, have always in their Thoughts the vast E∣ternity wherein they must suffer it?

When three terrible Evils were pro∣pounded to David's choice, pining Fa∣mine for three years, or bloody War for three Months, or devouring Pesti∣lence for three days, he chose the short∣est, though in it self the heaviest Evil.

Many sad Days must pass under the other Judgments, where Death by an∣ticipation

in such variety of Shapes would be presented to the Mind, that the lingring expectation of it would af∣flict more than the sudden stroke: whereas the fury of the Pestilence would be soon over. But the Damned have not this relief, but shall be tormented day and night for ever and ever. How ear∣nestly do they seek for Death, but cannot find it? what a favour would they esteem it to be annihilated? For cer∣tainly, if when the Evils in the present State are so multiplyed, that no Com∣fort is left, or so violent that the affli∣cted Person cannot enjoy them, and re∣fresh his sorrowful Spirit, Death is cho∣sen rather than Life, it cannot be ima∣gined that in the future State where the Misery is extream, and nothing remains to allay it, that the Damned should be in love with the unhappy good of sim∣ple being, and not choose an absolute extinction if it might be.

If any one should be so foolish to think that custom will render that State more tolerable, he may find a terrible confutati∣on of his vain Fancy. Indeed continuance under light Evils, may arm the Mind with patience to bear them, but in great ex∣tremities it makes the Evil more pon∣derous

and intolerable. He that is tor∣tured with the Stone, or on the Rack, the longer the Torture continues, the less able he is to sustain it. In short, as the Joy of Heaven is infinitely more ra∣vishing, that the Blessed are without fear of losing it; so the Misery of Hell is proportionably tormenting, that the Damned are absolutely destitute of hopes of a release. O 'tis a fearful thing to fall into the hands of the living God, who lives for ever, and can punish for ever. Now the serious Consideration of this Misery, is the most proper and power∣ful means to awaken indulgent Sinners, and make them resolved to cut off the right hand, and pluck out the right Eye, to part with the dearest Lusts rather than be exposed to it. According to the judgment of Sense, would any one in his Wits choose the enjoyment of the most intense and exquisite Pleasures for a Year, and afterwards be content to burn in a Fornace for a Day, much less to enjoy them for a Day, and to burn for a Year? what stupid Beasts are they who for momentary Delights incur the Fiery and Eternal Indignation of God? Do we provoke the Lord to Jealousy? are we stronger than he? Try but the Fin∣ger

with the Flame of a Candle, or touch but a hot Coal; you will soon discover your weakness. But alas, how hardly are Men induc't to exercise their Minds on this terrible Object. He thinks least of Hell, who has most reason to consider it: so unwilling is the carnal Heart to have represented to it the evil to come. Yet this is the first Motive that compels Sinners to change their course, and turn from Sin to Holiness, from the Creatures to God. The Joys of Heaven being Spiritual and Divine (as was before observed) have no attra∣ctive influence upon their Affections, would never convert and reform any, but the torment of Fire being most evi∣dent and vehement to Sense, is strongly represented by the Imagination, and af∣fects carnal Men. How many abound with vicious obstinate habits, that by solemn and believing thoughts of the unquenchable Fire, have felt the Mira∣cle upon the three Children in the For∣nace, renewed in themselves, their strong Cords burnt asunder, and all their Powers restored to the freedom of Duty, the blessed liberty of Obedi∣ence. The Truth is, if God had not formed Hell for the Punishment of Sin,

and only prepared the Celestial King∣dom for the Reward of Holiness, the blessed Angels would be the sole Posses∣sors of it, and Heaven would be as emp∣ty of human Souls as 'tis full of Glory: so foolishly and violently is the corrupt nature of Man drawn by what is plea∣sing to Sense, though with the certain loss of the most precious and eternal good things in the Divine Treasury. But the belief that within a little time nothing will remain of their sinful Plea∣sures, but the never dying Worm, and ever living Flames, makes them considera∣tive of their imminent danger, and as it were by necessity to seek the Kingdom of Heaven, as a secondary Object to es∣cape from Hell. As the vertue of the Load-stone when encompast and arm'd with Iron, is increast, and draws a far greater weight than when 'tis single, thus the attractives of Heaven are more pow∣erful to move our obdurate Hearts, when enforc'd from the terrors of Hell. In this respect, the fear of the Lord is the begin∣ning of Wisdom, of the active and best Wisdom, that directs us in the way to Blessedness.

Notes

• Si frigido lo∣quar nescit quod loquor▪ Aug.
• Identidem dictitans, qualis arti∣fex pereo. Suet.
• Nisi timore incipiat homo Deum colere, non perveniet ad amorem. Aug.
• Psal. 90. 11.
• Rom. 9. 22.
• 2 Thess. 1.
• Indeed it is difficult to conceive how a material Fire can act on a spiritual Sub∣stance. But 'tis unreasonable to determine that it is im∣possible. For if we consider what pain is, it is as con∣ceiveable how pure Spirits are capable of it, as Spirits in Conjunction with Bodies. The human Soul in its Nature is Spiritu∣al as the Angels, yet has a painful sence of Fire or other afflicting Evils incumbent on the Sences. The Body meerly feels not pain, but it passes through the Body to the Soul. If the Soul by a strong diver∣sion of Thoughts apply it self to an Object, the Body is insensible of pain, as is evident in some Diseases; and that in the heat of Battel, deep Wounds are not felt. And as God by a natural Constitution has orde∣red, that the Body so touch'd and moved, excites a painful Sense in the Soul, he may have ordained that the Devils shall feel the im∣pressions of Material Fire, in the places to which they shall be confin'd.
• Job. 6. 4.
• Dan. 12. 2.
• Tacitâ su∣dant praecor∣dia culpa. Juv.
• Jer. 14. 12.
• Jussisti Do∣mine & sic est, ut poena sit sibi omnis inordinatus affectus. Aug.
• Rev. 16. 10, 11.
• Psal. 77. 7.