Pneumatologia, a treatise of the soul of man wherein the divine original, excellent and immortal nature of the soul are opened, its love and inclination to the body, with the necessity of its separation from it, considered and improved, the existence, operations, and states of separated souls, both in Heaven and Hell, immediately after death, asserted, discussed, and variously applyed, divers knotty and difficult questions about departed souls, both philosophical, and theological, stated and determined, the invaluable preciousness of humane souls, and the various artifices of Satan (their professed enemy) to destroy them, discovered, and the great duty and interest of all men, seasonable and heartily to comply with the most great and gracious design of the Father, Son, and Spirit, for the salvation of their souls, argued and pressed / by John Flavel ...

1 Pet. iii. ver. 19. By which also he went and preached unto the SPI∣RITS in PRISON.

IN the former Discourse we have had a view of Heaven, and of the Spirits of just men made perfect, the Inhabi∣tants of that blessed region of light and glory.

In this Scripture we have the contrary glass represent∣ing the unspeakable misery of those Souls or Spirits which are separated by death from their Bodies for a time, and by sin from God for ever. Arrested by the Law and secured in the prison of Hell, unto the judgment of the great day.

A Sermon of Hell may keep some Souls out of Hell, and a Sermon of Heaven be the means to help others to Heaven. The desire of my heart is that the conversations of all those who shall read these discourses of Heaven and Hell, might look more like a diligent flight from the one and pursuit of the other.

The scope of the context is a perswasive to patience upon a prospect of manifold tribulations coming upon the Chri∣stian Churches, strongly enforced by Christs example, who both in his own person ver. 18. and by his spirit in his Ser∣vants, ver. 19. exercised wonderful patience and long suffer∣ing as a pattern to his people.

This 19. ver. gives us an account of his long-suffering to∣wards that disobedient and immorigerous generation of sin∣ners on whom he waited 120 years in the Ministry of Noah.

There are difficulties in the Text. Estius reckons no less than ten expositions of it,* 1.1 and saith it is a very difficult Scri∣pture in the judgment of almost all Interpreters. But yet I must say those difficulties are rather brought to it, than found in it. It is a Text which hath been rackt and tortured by Po∣pish Expositors to make it speak Christs local descent into Hell, and to confess their Doctrine of Purgatory; things which it knew not.

But if we will take its genuine sense, it only relates the sin and misery of those contumacious persons, on whom the spirit of God waited so long in the Ministry of Noah, giving an account

Of 1.

Their sin on Earth.

Of 2.

Their punishment in Hell.

1. Their sin on Earth, which is both specified and aggra∣vated. (1) Specified, Namely their disobedience, They were sometimes disobedient, or unperswadeable; neither precepts nor examples could bring them to repentance. (2) This their disobedience is aggravated by the expence of God's patience upon them for the space of an hundred and twenty years, not only forbearing them so long, but striving with them, as Mo∣ses expresseth it, or waiting on them, as the Apostle here: but all to no purpose, they were obstinate, stubborn and unper∣swadeable to the very last.

2. Behold therefore in the next place the dreadful but most just and equal punishment of these sinners in Hell; they are called Spirits in prison (i e.) Souls now in Hell.

At that time when Peter wrote of them they were not intire men,* 1.2 but Spirits in the proper sense (i.e.) separated Souls, bodiless and lonely Souls: whilst in the Body it is properly a Soul, but when separated a Spirit according to Scripture-language, and the strict notion of such a Being.

These Spirits or Souls in the state of separation are said to be in a Prison, that is in Hell, as the word elsewhere notes Rev. 20.7. and Iude v. 6. comp. Heaven and Hell are the on∣ly receptacles of departed or separated Souls.

Thus you have in a few words the natural and genuine sense of the place, and it is but a wast of time to repeat and refel the many false and forced interpretations of this Text, which corrupt minds and mercenary Pens have perplext and darkned it withal. That which I level at is comprized in this plain Proposition.

DOCT.

That the Souls or Spirits of all men who dye in a state of unbelief and disobedience, are immediately committed to the Prison of Hell, there to sufferr the wrath of God due to their sins.

Hell is shadowed forth to us in Scripture by diverse Me∣taphors; for we cannot conceive spiritual things unless they be so cloathed and shadowed out unto us.* 1.3 Augustine gives this reason for the frequent use of Metaphors and Allegories in Scripture, because they are so much proportioned to our senses, with which our senses have contracted an intimacy and familiarity: and therefore God to accommodate his truth to our capacity, doth as it were this way embody it in earthly expressions, according to that celebrated observation of the Cabalists, lumen supremum nunquam descendit sine indumento: The pure and supream light never descends to us without a gar∣ment or covering. In the old Testament the place and state of damned Souls is set forth by Metaphors taken from the most remarkable places and exemplary acts of vengeance upon sinners in this World; as the overthrow of the Giants by the flood, those prodigious sinners that fought against Hea∣ven, and were swept by the flood into the place of Tor∣ments:* 1.4 to this, Solomon is conceived to allude in Prov. 21.16. The man that wanders out of the way of understanding shall remain in the congregation of the dead; in the Heb. it is, they shall re∣main with the Rephaims or Giants. These Giants were the men that more especially provoked God to bring the flood upon the World; they are also noted as the first inhabitants of Hell, therefore from them the place of Torments takes its name, and the damned are said to remain in the place of Giants.

* 1.5Sometimes Hell is called Trophet, Isa. 30.33. This Tophet was in the valley of Hinnom, and was famous for divers things. There the children of Israel caused their children to pass through the fire to Moloch, or sacrificed them to the Devil; drowning their horrible shrieks and ejulations with the noise of Drums.

In this valley also was the memorable slaughter of eigh∣teen hundred thousand of the Assyrian Camp by an Angel in one night.

There also the Babylonians murthered the people of Ierusalem at the taking of the City, Ier. 7.31, 32. So that Tophet was a meer Shambles, the publick chopping block on which the limbs both of young and old were quartered out by thousands; it was filled with dead Bodies, till there was no place for burial. By all which it appears that no spot of ground in the World was so fa∣mous for the fires kindled in it to destroy men, for the doleful cries that echo'd from it, or the innumerable multitudes that perished in it; for which reasons it is made the embleme of Hell. Sometimes it is called a lake of fire burning with brimstone,* 1.6 Rev. 19.20. denoting the most exquisite torment, by an intense and durable flame.

And in the Text it's called a prison,* 1.7 where the Spirits of un∣godly men are both detained and punished. This notion of a Prison gives us a lively representation of the miserable state of damned Souls, and that especially in the following particulars.

First, Prisoners are arrested and seized by authority of Law; 'tis the Law which sends them thither, and keeps them there. The Mittimus of a Justice is but the instrument of the Law whereby they are deprived of liberty, and taken into custody. The Law of God which sinners have both violated and despised, at death takes hold of them and arrests them. 'Tis the Law which claps up their Spirits in Prison, and in the name and authority of the great and terrible God commits them to Hell. All that are out of Christ are under the curse and damning sentence of the Law which now comes to be executed on them, Gal. 3.10.

Secondly, Prisoners are carried or haled to prison by force and constraint. Natural force backs legal authority. The Law is executed by rough and resolute Bayliffs who compel them to go, though never so much against their will. This also is the case of the wicked at death. Satan is Gods Bayliff to hurry away the Law-condemned Soul to the infernal Prison. The Devil hath the power of death, Heb. 2.14 as the Executioner hath of the Body of a condemned man.

Thirdly, Prisoners are chained and bolted in Prison to prevent their escape: so are damned Spirits secured by the power of God, and chained by their own guilty and trembling Consciences in Hell, unto the time of Judgment, and the fulness of misery; not that they have no torment in the mean time Alas! Were there no more but that fearful expectation of wrath and fiery indignation, spoken of by the Apostle, Heb. 10.27. it were an inexpressible torment; but there is a further degree of torment

to be awarded them at the judgment of the great day, to which they are therefore kept as in Chains and Prisons.

Fourthly, Prisons are dark and noisome places not built for pleasure, as other houses are, but for punishment; so is Hell, Jud. v. 6. Reserved in everlasting chains under darkness, as he there describes the place of torments, yea utter darkness, Matth. 8. v. 12. extream or perfect darkness. Philosophers tell us of the dark∣ness of this World, non dantur purae tenebrae, that there is no pure or perfect darkness here, without some mixture of light; but there is not a glade of light, not a spark of hope or comfort shi∣ning into that Prison.

Fifthly, Mournful sighs and groans are heard in Prisons, Psal. 97.11. Let the sighing of the Prisoners come before thee, saith the Psalmist. But deeper sighs and emphatical groans are heard in Hell, There shall be weeping and wailing, and gnashing of teeth, Matth. 8 12. Those that could not groan under the sence of sin on Earth, shall howl under anguish and desperation in Hell.

Sixthly, There is a time when Prisoners are brought out of the Prison to be judged, and then return in a worse condition than before, to the place from whence they came. God also hath ap∣pointed a day for the solemn condemnation of those Spirits in Prison. The Scriptures call it the iudgement of the great day, Iude v. 6. from the great business that is to be done therein, and the great and solemn assembly that shall then appear before God.

But I will insist no longer upon the display of the Metaphor. My business is to give you a representation of the state and con∣dition of damned Souls in Hell, and to assist your conceptions of them and of their state.

'Tis a dreadful sight I am to give you this day, but how much better is it to see, than to feel that wrath: the treasures thereof shall shortly be broken up, and poured forth upon the Spirits of men.

You had in the former Discourse a faint umbrage of the Spirits of just men in glory; in this you will have an imperfect repre∣sentation of the Spirits of wicked men in Hell: and look as the former cannot be adequate and perfect, because that happiness passeth our knowledge; so neither can this be so, because the misery of the damned passeth our fear.

The case and state of a damned Spirit will be best opened in these following Propositions.

PROP. I. That the guilt of all sin gathers to and settles in the Conscience of every Christless sinner, and makes up a vast treasure of guilt in the course of his life in this World.

THE high and awful power of Conscience belonging to the understanding faculty in the Soul of Man, was spoken to before, as to its general nature, Page 21. And that conscience certainly accompanies it, and is inseparable from it, was there shewed. I am here to consider it as the seat or centre of guilt in all unregenerate and lost Souls. For look as the tides wash up, and leave the slime and filth upon the shore, even so all the corruption and sin that is in the other faculties of the Soul settles, upon the conscience. Their mind and conscience (saith the Apostle) is defiled. Tit. 1.15. it is as it were the sink of a sinners Soul into which all filth runs, and guilt settles.

The conscience of every Believer is purged from its filthiness by the blood of Christ, Heb. 9.14. his blood and his Spirit purifie it and pacifie it, whereby it becomes the region of light and peace, but all the guilt which hath been long contracting through the life of an unbeliever, fixes it self deep and fast in his con∣science. It is written upon the Tables of their hearts as with a pen of Iron, Jer. 17.1. (i. e.) guilt is as a mark or character fashioned or ingraven in the very substance of the Soul, as letters are cut into glass with a Diamond.

Conscience is not only the principal engagée obliged unto God as a Judge, but the principal director and guide of the Soul in its courses and actions, and consequently the guilt of all sin falls up∣on it and rests in it. The Soul is both the spring and fountain of all actions that go outward from man, and the term or recepta∣cle of all actions inward: but in both sorts of actions, going outward and coming inward, conscience is the chief Counsellor, Guide and director in all, and so the guilt which is contracted ei∣ther way, must be upon its head? 'Tis the bridle of the Soul to restrain it from sin, the eye of the Soul to direct its course; and therefore is principally chargeable with all the evils of life. Bodily members are but instruments, and the will it self, as high and noble a faculty or power as it is, moveth not, until the judg∣ment cometh to a conclusion, and the debate be ended in the mind.

Now in the whole course and compass of a sinners life in this World, what treasures of guilt must needs be lodged in his con∣science?

What a Magazine of sin and filth must be laid up there! 'Tis said of a wicked man, Job 20.11. His bones are full of the sins of his youth: meaning his Spirit, Mind or Conscience is as full of sin as bones are of Marrow; yea, the very sins of his Youth are enough to fill them: and Rom. 2.5. they are said to trea∣sure up wrath against the day of wrath, which is only done by trea∣suring up guilt; for wrath and guilt are treasured up together, in proportion to each other. Every day of his life vast summs have been cast into this treasury, and the patience of God waiteth till it be full, before he call the sinner to an account and reckon∣ing, Gen. 15.16.

PROP. II. All the sin and guilt contracted upon the Souls and consciences of impeni∣tent men in this World, accompanies and follows their departed Souls to judgment; and there brings them under the dreadful condemnation of the great and terrible God, which cuts off all their hopes and comforts for ever.

IF you believe not that I am he, you shall die in your sins, Joh. 8.24. and Job 20.11. His bones are full of the sins of his youth which shall lye down with him in the dust. No Proposition lies clearer in Scripture, or should lie with greater weight upon the hearts of sinners: nothing but pardon can remove guilt; but without faith and repentance there never was nor shall be a pardon, Acts 10.43. Rom. 3 24, 25. Luk. 24.46, 47. Look as the graces of Be∣lievers, so the sins of Unbelievers follow the Soul whithersover it goes. All their sins who dye out of Christ cry to them when they go hence, We are thy works, and we will follow thee. The acts of sin are transient, but the guilt and effects of it are permanent; and it is evident by this, that in the great day their consciences which are the Books of record wherein all their sins are registred, will be opened, and they shall be judged by them, and out of them, Rev. 20.12.

Now before that general judgment, every Soul comes to its particular judgment, and that immediately after death; of this I apprehend the Apostle to speak in Heb. 9.27. It is appointed for all men once to dye, but after that the judgment. The Soul is presently stated by this judgment in its everlasting and fixed condition. The Soul of a wicked man appearing before God in all its sin and guilt, and by him sentenced, immediately it gives up all its hope, Prov. 11.7. When a wicked man dyeth, his expectation shall perish,* 1.8 and the hope of unjust men perisheth. His strong hope perisheth,

as some read it; (i.e.) his strong delusion: for alas! He took his own shadow for a bridge over the great waters, and is un∣expectedly plunged into the gulph of eternal misery, as Matth. 7.22.

This perishing or cutting off of hope is that which is called in Scripture the death of the Soul, for so long the Soul will live as it hath any hope. The deferring of hope makes it sick, but the final cutting off of hope strikes it quite dead (i.e.) dead as to all joy, comfort, or expectation of any for ever, which is that death which an immortal Soul is capable to suffer: the righ∣teous hath hope in his death; but every unregenerate man in the world breaths out his last hope in a few moments after his last breath, which strikes terror into the very centre of the Soul, and is a death-wound to it.

PROP. III. The Souls of the damned are exceeding large and capacious subjects of wrath and torment; and in their separate state their capacity is greatly enlarged, both by laying asleep all those affections whose exer∣cise is relieving: and throughly awakning all those passions which are tormenting.

THE Soul of man being by nature a Spirit, an intelligent Spirit, and in its substantial faculties assimilated to God whose image it bears: it must for that reason be exquisitely sensible of all the impressions and touches of the wrath of God upon it. The Spirit of man is a most tender, sensible and appre∣hensive Creature. The eye of the Body is not so sensible of a touch, a nerve of the Body is not so sensible when pricked; as the Spirit of man is of the least touch of Gods indignation up∣on it. A wounded spirit who can bear? Prov. 18.14. Other external wounds upon the Body, inflicted either by man or God, are tolerable; but that which immediately toucheth the Spirit of man is insufferable. Who can bear or endure it?

And as the Spirit of man hath the most delicate and exquisite sense of misery; so it hath a vast capacity to receive, and let in the fulness of anguish and misery into it: it is a large vessel, cal∣led, Rom. 9.22. a vessel of wrath fitted to destruction. The large capa∣city of the Soul is seen in this, that it is not in the power of all the creatures in the World to satisfie and fill it. It can drink up (as one speaks) all the rivers of created good, and its thirst not quenched by such a draught; but after all, it crys, Give, give. Nothing but an infinite God can quiet and satisfie its appetite and raging thirst.

And as it is capable and receptive of more good than is found in all the Creatures; So it is capable of more misery and an∣guish than all the Creatures can inflict upon it. Let all the ele∣ments or men on Earth, yea, all the Devils and damned in Hell conspire and unite in a design to torment man; yet when they have done all, his Spirit is capable of a farther degree of tor∣ment, a torment as much beyond it, as a rack is beyond an hard bed, or the Sword in his bowels is beyond the scratch of a pin. The Devils indeed are the executioners and tormentors of the damned; but if that were all they were capable to suffer, the torments of the damned would be comparatively mild and gen∣tle, to what they are. O the largeness of the understanding of man! What will it not take into its vast capacity?

But add to this, That damned Souls have all those affections laid in a deep and everlasting sleep, the exercises whereof would be relieving by emptying their Souls of any part of their misery: and all those passions throughly and everlastingly awakened which increase their torments.

The affections of joy, delight and hope are all benummed in them, and laid fast asleep, never to be awakened into act any more. Their hope in Scripture is said to perish: (i. e.) it so pe∣risheth, that after death it shall never exert another act to all eter∣nity. The activity of any of these affections would be like a cooling gale, or refreshing Spring amidst their torments; but as Adrian lamented himself, nunquam jocos dabis, thou shalt never be merry more.

And as these affections are laid asleep, so their passions are rouz∣ed and throughly awakened to torment them. So awakened, as never to sleep any more. The Souls of men are sometimes jog'd and startled in this World, by the words or rods of God, but presently they sleep again and forget all: but hereafter the eyes of their Souls will be continually held waking to behold and consider their misery; their understandings will be clear and most apprehensive; their thoughts fixed and determined; their con∣sciences active and efficacious: and by all this their capacity to take in the fulness of their misery enlarged to the uttermost.

PROP. IV. The wrath, indignation, and revenge of God poured out as the just reward of sin upon the so capacious Souls of the damned, is the principal part of their misery in Hell.

IN the third Proposition I shew'd you that the Souls of the damned can hold more misery than all the creatures can in∣flict

upon them. When the Soul suffers from the hand of man, its sufferings are but either by way of sympathy with the Body; or if immediately, yet it is but a light stroke the hand of a crea∣ture can give: But when it hath to do with a sin revenging God, and that immediately, this stroke cuts off the spirit of man, as the expression is Psal. 88.16. The Body is the cloathing of the Soul Most of the arrows shot at the Soul in this World do but stick in the cloaths, (i. e.) reach the outward man: but in Hell, the Spirit of man is the white at which God himself shoots. All his envenomed arrows strike the Soul, which is after death laid bare and naked to be wounded by his hand. At death, the Soul of every wicked man immediately falls into the hands of the li∣ving God, and it is a fearful thing to fall into the hands of the living God, as the Apostle speaks, Heb. 10.31. Their punishment is from the presence of the Lord, and from the glory of his power, 2 Thes. 1.9. They are not put over to their fellow creatures to be puni∣shed, but God will do it himself, and glorifie his power as well as justice in their punishment. The wrath of God lies immediate∣ly upon their Spirits, and this is the fiery indignation which devour∣eth the adversaries, Heb. 10.27. A fire that licks up the very Spi∣rit of man, who knoweth the power of his anger? Psal. 90.11. How insupportable it is you may a little guess by that expression of the Prophet Nahum, 1.5, 6. The mountains quake at him, and the hills melt, and the earth is burnt at his presence, yea, the World and all that dwell therein. Who can stand before his indignation? and who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him.

And as if anger and wrath were not words of a sufficient edge and sharpness, its called fiery indignation, and vengeance: words de∣noting the most intense degree of divine wrath. For indeed his power is to be glorified in the destruction of his enemies, and therefore now he will do it to purpose. He takes them now in∣to his own hands. No creature can come at the Soul immediately, that is Gods prerogative, and now he hath to do with it himself in fury and revenges poured out. Can thy hands be strong, or thy heart endure when I shall deal with thee? Ezek. 22.14. A∣las, the spirit quails and dies under it. This is the Hell of Hells.

What doleful cries and laments have we heard from Gods dearest children, when but some few drops of his anger have been sprinkled upon their Souls here in this world! But alas there is no compare betwixt the anger, or fatherly discipline of God over the Spirits of his children, and indignation poured out from the beginning of revenges upon his enemies.

PROP. V The separate Spirit of a damned man becomes a tormentor to it self by the various and efficacious actings of its own conscience, which are a special part of its torment in the other World.

COnscience which should have been the sinners curb on earth, becomes the Whip that must lash his Soul in Hell. Neither is there any faculty or power belonging to the Soul of man so fit and able to do it as his own conscience. That which was the seat and centre of all guilt, now becomes the seat and centre of all torments. The suspension of its tormenting power in this World is a mystery and wonder to all that duely consider it. For certainly should the Lord let a sinners conscience flie upon him with rage in the midst of his sins and pleasures, it would put them into an Hell upon Earth, as we see in the doleful instances of Iudas, Spira, &c. but he keeps an hand of restraint upon them generally in this life, and suffers them to sleep quietly by a grumbling or seared conscience, which couches by them as a sleepy Lion, and lets them alone.

But no sooner is the Christless Soul turn'd out of the Body, and cast for eternity at the bar of God, but conscience is rouzed, and put into a rage never to be appeased any more. It now racks and tortures the miserable Soul with its utmost efficacy and acti∣vity. The mere presages and forebodeings of wrath by the con∣sciences of sinners in this World hath made them lye with a ghastly paleness in their faces, an universal trembling in all their Members, a cold sweating horrour upon their panting bosoms, like men already in Hell: but this, all this is but as the sweat∣ing or giving of the stones before the great rain falls. The acti∣vities of conscience (especially in Hell) are various, vigorous, and dreadful to consider, such are its recognitions, accusations con∣demnations upbraidings, shameings, and fearful expectations.

First, the consciences of the damned will recognize, and bring back the sins committed in this World fresh to their mind: for what is conscience, but a Register, or book of Records wherein every sin is ranked in its proper place and order: this act of conscience is fundamental to all its other acts; for it cannot ac∣cuse, condemn, upbraid, or shame us, for that it hath lost out of its memory, and hath no sense of. Son, remember, said Abraham to Dives in the midst of his torments. This remembrance of sins past, mercies past, opportunities past, but especially of hope past and gone with them, never to be recovered any more, is like that

fire not blown (of which Zophar speaks) which consumes him, or the glistering Sword coming out of his Gall, Iob 20.24, &c.

Secondly, It chargeth and accuseth the damned Soul, and its charges are home, positive, and self-evident charges: a thousand legal and unexceptionable Witnesses cannot confirm any point more than one Witness in a mans bosome can do, Rom 2.15. it convicts and stops their mouths, leaving them without any ex∣cuse or Apology. Just and righteous are the Judgments of God upon thee, saith Conscience: in all this Ocean of misery, there is not one drop of injury or wrong: the Judgment of God is ac∣cording unto truth.

Thirdly, It condemns as well as chargeth and witnesseth, and that with a dreadful Sentence; backing and approving the ••en∣tence and Judgment of God, 1 Iohn 3.21. every self-destroyer will be a self-condemner: This is a prime part of their misery,

—Prima est haec ultio,* 1.9 quod se Iudice nemo nocens absolvitur improba quamvis Gratia fallacis Praetoris vicerit urnam.

Fourthly, The upbraidings of Conscience in Hell are terrible and insufferable things: to be continually hit in the teeth and twitted with our madness, wilfulness, and obstinacy, as the cause of all that eternal misery which we have pull'd down upon our own heads, What is it but the rubbing of the wound with Salt and Vi∣negar? Of this torment holy Io•• was afraid, and therefore resolv'd what in him lay to prevent it, when he saith, Iob 27.6. My heart (i.e. my Conscience) shall not reproach me so long as I live. O the twits and taunts of Conscience are cruel cuts and lashes to the Soul.

Fifthly, The shameings of Conscience are unsufferable torments. Shame arises from the turpitude of discovered actions. If some mens secret filthiness were but published in this World, it would confound them; what then will it be, when all shall lie open, as it will after this life; and their own Consciences shall cast the shame of all upon them! They shall not only be derided by God, Prov. 1.26. but by their own Consciences also.

Lastly, The fearful expectations of Conscience still looking forward into more and more wrath to come, this is the very summ and complement of their misery. What makes a Prison so dreadful to a Malefactor, but the trembling expectations he there lives under of the approaching Assizes? Much after the same rate, or rather after the rate of condemned persons preparing for Execution, do these Spirits in Prison live in the other World. But alas, no instance or similitude can reach home to their case.

PROP. VI. That which makes the torments and terrours of the damned Spirits so extream and terrible, is, that they are unrelievable miseries, and torments for ever.

They are not capable either of

• 1. A partial relief by any mitigation, or,
• 2. A compleat relief by a final cessation.

1. Not of a partial relief by any mitigation: could they but divert their thoughts from their misery, as they were wont to do in this World, drink and forget their sorrows; or had they but any hope of the abatement of their misery, it would be a relief to them: But both these are impossible. Their thoughts are fix∣ed and determined: to remove them (though but for a moment) from their misery, is as impossible as to remove a Mountain: their sin and misery is ever before them. As the blessed in Hea∣ven are bono confirmati, so fixed and setled in blessedness, that they are not diverted one moment from beholding the blessed face of God, for they are ever with the Lord: so the damned in Hell are malo obfirmati, so setled and fixed in the midst of all evil, that their thoughts and miseries are inseparable for ever.

2. Much less can their undone state admit the least hope of relief by a final cessation of their misery. All hope perisheth from them, and the perishing of their hope, is the plainest proof that can be given of the eternity of their misery. For were there but the remotest possibility of deliverance at last, hope would hang upon that possibility: and whilst hope lives, the Soul is not quite dead, the death of hope is the death of a mans Spirit: the cutting off of the Soul from God, and the last act of hope to see or enjoy him for ever, is that death which an immortal Soul is capable of suffering. Depart from me ye cursed, into everlasting fire, is that Sentence which strikes hope and soul dead for ever. In these six Propositions you have the true and terrible Representation of the Spirits in Prison, or the state of damned Souls. I have not mentioned their association with Devils, or the dismal place of their confinement, which though they compleat their misery, yet are not the principal parts of it, but rather Accessories to it, or Rivers running into the Ocean of their misery. The summ of their misery lies in what was opened before, and the improve∣ment of it is in that which followeth.

Inference I.

IS this the state of ungodly Souls after death? Then it follows, that neither death nor annihilation are the worst of evils, incident to man. Aristotle calls death the most terrible of all terribles: and the Schoolmen affirm Annihilation to be a greater evil than the most miserable being: but it is neither so, nor so; the Wrath of God, the Worm of Conscience, are much more bitter than death. The pains of death are natural and bodily pains; the Wrath of God and anguish of Conscience, are spiritual and inward: that is but the pain of a few hours or days, these are the unrelieved torments of eternity.

And as for Annihilation, what a favour would the damned ac∣count it! Indeed if we respect the glory of Gods justice which is exemplified and illustrated in the ruine of these miserable souls, it is better they should abide as the eternal monuments thereof, than not be at all; but with respect to themselves, we may say as Christ doth of the Son of Perdition, Matth. 26.24. Good had it been for them if they had never been born: For a mans Soul to be of no other use than a vessel of wrath, to receive the indignation, and be filled with the fury of God; surely an un••timely Birth that was never animated with a reasonable Soul, is better than they: for alas, they seek for death, but it flies from them. The immortality of their Souls, which was their dignity and priviledge above other Creatures, is now their misery, and that which continually feeds and perpetuates their flame. Here is a Being without the comfort of it, a Being only to howl and tremble under Divine wrath: a Being therefore, which they would gladly exchange with the contemptiblest Fly, or most loathsome Toad, but it cannot be exchanged or annihilated.

Inference II.

HEnce it follows, That the pleasures of sin are dear bought and costly pleasures. There is a greater disproportion betwixt that pleasure, and this wrath; than betwixt a drop of Honey, and a Sea of Gall. Could a man distil all the imaginable pleasure of sin, and drink nothing else but the highest and most refined de∣lights of it all his life, though his life should be protracted to the Term of Methuselahs: Yet one day or night under the wrath of God would make it a dear bargain. But

1. 'Tis certain sin hath no such Pleasures to give you: they are all imbitter'd either by adverse stroaks of Providence from without, or painful and deadly gripes and twinges of Conscience within, Iob 20.14. His meat in his Bowels is turned, it is the gall of Aspes within him.

2. 'Tis as certain, the time of a sinner is near its Period when he is at the height of his pleasure in sin: for look, as high delights in God speak the Maturity of a Soul for Heaven, and it will not be long before such be in Heaven, so the heights of delight in sin, answerably speak the Maturity of such a Soul for Hell; and it will not be long ere it be there. Sin is now a big Embryo, and speedily the Soul travels with death.

3 According to the measure of delights men have had in sin, will be the degrees and measures of their torment in Hell, Rev. 18.7. so much torment and sorrow, as there was delight and pleasure in sin.

4. To conclude, the pleasures of sin are but for a season, as you read, Heb. 11.25. but the wrath of God in Hell is for ever, and ever. There is a time, when the pleasures of sin cannot be called pleasure to come, but the Wrath of God that will still be wrath to come. O consider for what a trifle you sell your Souls! When Lysimachus parted with his Kingdom for a draught of wa∣ter, he said when he had drank it, For how short a pleasure have I sold a Kingdom! And Ionathan lamented, 1 Sam. 14.43. I tasted but a little Honey, and I must die. Satan would not charm so pow∣erfully as he doth with the pleasures of sin, if this point were well believed, and heartily applied.

Inference III.

WHat a matchless madness is it to cast the Soul into Gods Prison, to save the Body out of Mans Prison!

Men have their Prisons, and God hath his: but because the one is an Object of Sense, and the other an Object of Faith; that only is feared, and this slighted all over this unbelieving World; except by a very small number of men who tremble at the Word of God. Now, this I say is the height of madness, and will appear to be so in a just Collation of both in a few Particu∣lars. (1) Mans Prison restrains the Body only, Gods Prison Soul and Body, Matt. 10.28. The Spirits of Men (as my Text speaks) are the Prisoners there. O what a vast odds doth this single difference make? A thousand times more than the cap∣tivating and binding of the greatest King or Emperour differs from the imprisonment of a poor Mechanick, or Vagrant Beggar. (2) In Mans Prison there are many comforts and unspeakable re∣freshments from Heaven, but in Gods Prison none, but the di∣rect contrary. You read of the Apostles, Acts 16.25. how they sang in the Prison: the Spirit of God made them a Banquet of heavenly Ioys, and they could not but sing at it: though their

feet were in the stocks, their Spirits were never more at li∣berty. Algerius dated his Letters from the delectable Orchard of the Leonine Prison: where saith he, flows the sweetest Nectar. Another tells us Christ was always kind to him, but since he be∣came a Prisoner for him, he even overcame himself in kindness. I verily think, saith he, the Chains of my Lord are all overlaid with pure Gold, and his Cross perfumed: but the worst terrours of the Prisoners in Hell, come from the presence of the Lord, 2 Thes. 1.9. God is a terrour to them. (3) The cause for which a man is cast into Prison by men, may be his D••ty, and so his Conscience must be at least quiet, if not joyful in such Sufferings. So it was with Paul, Acts 28.20. For the hope of Israel am I bound with this Chain: This diffuses Joy and Peace through the Con∣science into the whole man; but the cause for which men are cast into Gods Prison, is their sin and guilt, which armes their own Consciences against them, and makes them as you heard before, Self-tormentors, terrours to themselves. What odds is here? (4) In Mans Prison, the most excellent Company and sweet Society may be found. Paul and Silas were fellow Priso∣ners. In Queen Maries days, the most excellent Company to be found in England, was in the Prisons: Prisons were turned into Churches. But in Gods Prison no better Society is to be found, than that of Devils, and damned Reprobates, Matth. 25.41. (5) In Mans Prison there is hope of a comfortable deliverance; but in Gods Prison none, Matt. 5.26. Thou shalt not come out thence, till thou hast paid the last Mite. 'Tis an everlasting Prison.

Compare these few obvious Particulars, and judge then what is to be thought of that man, who stands readier to cast himself into any guilt, than into the least Suffering? What is it but as if a man should offer his Neck to the Sword, to save his hand? The Lord convince us what trifles our Estates, Liberties, and Lives are to our Souls, or to the peace and purity of our Consciences.

Inference IV.

WHat an invaluable mercy is the pardon of sin, which sets the Soul out of all danger of going to this prison! When the debt is satisfied, a man may walk as boldly before the prison door, as he doth before his own: they that owe nothing, fear no Bayliffs. 'Tis the Law (as I said before) that commits men to Prison, a Mittimus is but an instrument of Law; but the righteousness of the Law is fulfilled in them that believe, Rom. 8.4. Yea, they are made the righteousness of God in him, 2 Cor. 5.21. There can be no process of Law against them. For who shall condemn, when

it is God that justifieth? Rom. 8.33, 34. And that divine justice might be no bar to our faith or comfort, he adds, It is Christ that died; and yet farther to assure us that his death hath made ple∣nary satisfaction to God for all our sins and debts, it added, Yea, rather that is risen again. q. d. If the debts of believers to God were not fully paid and satisfied for by the blood of Christ, how comes it to pass that our Surety is discharged, as by his Resur∣rection he appears to be? O Believer, thy Bonds are Cancelled, the hand-writing that was against thee is nailed to the Cross, the blood of Christ hath done that for thee, that all the Gold and Silver in the World could not do, 1 Pet. 1.18, 19. It is a coun∣ter price,* 1.10 fully answering to thy debts, Matth. 20.28. And hence to the Eternal joy of thy heart result three properties of thy pardon, which are able to make thine eyes gush out with tears of joy whilst thou art reading of it.

1. It is a free pardon to thy Soul; though it cost Christ dear, it costs thee nothing. We have redemption, even the remission of sins, according to the riches of his grace, Eph. 1.7. The project of it was Gods, not thine; the price for it was Christs blood, not thine: the glory and riches of free grace are illustriously dis∣played in thy forgiveness.

2. It is as full, as it is free; a compleat and perfect cause produ∣ceth a compleat and perfect effect, Acts 13.39. Iustified from all things, what ever thy sins be for nature, number, or circumstances of aggravation, they cannot exceed the value of the meritorious cause of Remission. The blood of Christ cleanseth us from all sin.

3. It must be as firm, as it is free and full, even an irrevoca∣ble pardon for ever more. Christ did not shed his blood at an hazzard, the way of justification by faith, makes the promise sure, Rom. 4 16. The justified shall never come again under con∣demnation. O the unspeakable joy that flows from this Spring! O the triumphs of faith upon this foundation!

It is not ravishing, melting, overwhelming, and amazing, to think thus with thy self? Here sit I with a joyful plenary free pardon of sin in my hand, whilst many who never sinned to that height and degree I have, lye groaning, howling, sweating, and trembling under the indignation of God poured out like fire upon their Souls in Hell. A greater sinner saved, and lesser dam∣ned. O how unspeakably sweet is that rest into which my terri∣fied and diquieted Soul is come by faith! Rom. 5.1. Heb. 4.3. We which have believed do enter into rest. O blessed calm, after a

dreadful Tempest! This poor breast of mine was lately pant∣ing, sweating, trembling under the horrors of wrath to come, terrified with the visions of Hell. No other sound was in mine ears, but that of fiery indignation to devour the adversaries. O what price can be put upon my quietus est? What value upon a pardon, delivered as it were at the ladders foot! O precious hand of faith that receives it! but oh the most precious blood of Christ which purchased it! If Satan now come with his accusa∣tions, the law with its comminations, death with its dreadful sum∣mons, I have in a readiness to answer them all.

Here is the law, the wrath of God, and everlasting burnings; the just demerit of sin upon one side; and a poor sinful crea∣ture on the other side: but the Covenant of grace hath solv'd all. An Act of oblivion is past in Heaven, I will forgive their iniquities, and their sins and transgressions will I remember no more. In this Act of Grace my Soul is included; I am in Christ, and there is no condemnation. Dye I must, but damned I shall not be: My debts are paid, my bonds are cancelled, my Conscience is qui∣eted; let death do its worst, it shall do me no harm, that blood which satisfies God, may well satisfie me.

Inference V.

HOw amazingly sad and deplorable is the security and stilness of the Consciences of sinners under all their own guilts, and the im∣mediate danger of Gods everlasting wrath!

Philosophers observe that before an Earthquake the Wind lies, and the weather is exceeding calm and still, not a breath of wind going. So it is in the Consciences of many just before the tempest and storm of Gods wrath pours down upon them. What a golden morning open'd upon Sodom, and began that fa∣tal day? Little did they imagine showres of fire had been ready to fall from so pleasant and serene a skie as they saw over their heads. How secure, still, and unconcerned are those to day, who it may be shall rage, roar, and tremble in Hell to morrow? Caesar hearing of a Citizen of Rome who was deep in debt, and yet slept soundly, would needs have his Pillow, as supposing there was some strange charming virtue in it.

It is wonderful to consider what shift men make to keep their consciences in that stilness and quiet they do, under such loads of guilt, and threatnings of wrath ready to be executed upon them. It must be some strong Opium that so stupefies and be∣nums their Consciences; and upon enquiry into the matter we shall find it to be the effect of

• 1. A strong delusion of Satan.
• 2. A Spiritual judicial stroke of God.

1. This stilness of Conscience upon the brink of damnation proceeds from the strong delusions of Satan; blinding their eyes and feeding their false hopes; he removes the evil day at many years imaginary distance from them, and interposeth many a fair day betwixt them and it, and in that interposed season, time enough to prepare for it; without such an artifice as this, his house would be in an uproar, but this keeps all in peace, Luke 11.21.* 1.11 By presuming he feeds their hopes, and by their hopes de∣stroys their Souls. Some he diverts from all serious thoughts of this day, by the pleasures, and others by the cares of this life, and so that day cometh upon them unawares, Luke, 21.34.

2. This stilness of Conscience in so miserable and dangerous a state, is the effect of a spiritual, judicial stroke of God upon the children of wrath. That's a dreadful word, Isaiah 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes:* 1.12 the Eye and Ear are the two principal doors or in∣lets to the heart, when these are shut, the heart must needs be insensible, as the fat of the Body is. There is a Spirit of a deep sleep poured out judicially upon some men, Isa. 29.10. Such as that upon Adam, when God took a Rib from his side; and he felt it not: but this is upon the Soul, and is the same as to give up a man to a reprobate sense.

Inference VI.

THe case of distressed Consciences upon earth, is exceeding sad, and calls upon all for the tenderest pity, and utermost help from men.

You see the labourings of Conscience under the sense of guilt and wrath, is a special part of the Torments of Hell; of which there is not a livelier Emblem or Picture, than the distresses of Conscience in this World.

It must be thankfully confessed there are two great differen∣ces betwixt the terrours of Conscience here, and there: One in the degrees of anguish, the other in the reliefs of that anguish. The ordinary distresses of Conscience here, compared with those of the damned, are as the flame of a Candle, to a fiery Oven; a mild and gentle fire: Or as the Sparks that fly out of the top of a Chimney, to the dreadful eruptions of Vesuvius, or Mount Aetna. Beside, these are capable of relief, but those are unrelievable: their hearts die, because their hope is perished from the Lord.

But yet of all the miseries and distresses incident to men in this World, none like those of distressed Consciences: the ter∣rours

of God set themselves in array, or are drawn up in Batalia against the Soul, Iob 6.4, Whilst I suffer thy terrors (saith Heman) I am distracted, Psal. 88.15. Yea, they not only distract, but cut off the Spirit; as he adds v. 16. They lick up the very Spirit of a man, and none can bear them, Prov. 18.14. for now a man hath to do immediately with God; yea, with the Wrath of the great and dreadful God; and this wrath which is the most acute and sharp of all torments, falls upon the most tender and sensible part, the Spirit and Mind which now lies open and naked before him to be wounded by it. No Creature can administer the least relief, by the application of any temporal comfort or refreshment to it. Gold and Silver, Wife and Children, Meat and Melody, signifie no more than the drawing off a silk stockin to cure the Paroxysms of the Gout.

All that can be done for their relief is by seasonable, judicious, and tender Applications of Spiritual Remedies, and what can be done ought to be done for them. What heart can hear a voice like that of Iob, Have pity upon me, have pity upon me, O ye my Friends, for the Hand of God hath touched me; and not melt into Compassions over them? Is there a word of Wisdom in thy heart, let thy Tongue apply it to the relief of thy distressed Bro∣ther: whilst his heart meditates terrour, let thine meditate his succour. It is not impossible but thou who lendest a friendly hand to another, maist ere long need one thy self, and he that hath ever felt the terrours of the Almighty upon his Soul, hath motive enough to draw forth the Bowels of his pity to another in the like case.

Alas for poor distressed Souls, who have either none about them that understand and are able and willing to speak a word in season to their weary Souls, or too many about them to ex∣asperate their sorrows, and persecute them whom God hath smitten. You that have both ability and opportunity for it are under the strongest engagements in the World to endeavour their relief with all faithfulness, seriousness, compassion, and constancy. Did Christ shed his Blood for the saving of Souls, and wilt not thou spend thy breath for them? Shall any man that hath found mercy from God, shew none to his Brother? God forbid. A Soul in Hell is out of your reach, but these that are in the Suburbs of Hell are not: the Candle of intense sorrow is put to the thread of their miserable life, and should they be suffered to drop into Hell whilst you stand by as unconcern'd: Spectators of such a Tragedy, will have little peace. Your unmercifulness to their Souls, will be a wound to your own.

Inference VII.

BE hence inform'd of the evil that is in sin; be convinced of the evil that is in it, by the eternal misery that follows it.

If Hell be out of measure dreadful, then sin must be out of measure sinful: the torments of Hell do not exceed the demerit of sin, though they exceed the understandings of men to conceive them. God will lay upon no man more than is right: sin is the Founder of Hell: all the miseries and torments there, are but the Treasures of wrath which sinners in all Ages have been trea∣suring up, and how dreadful soever it be, it is but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the recompence which is meet, Rom. 6. ult. The Wages of sin is death.

We have slight thoughts of sin, Fools make a mock of sin: but if the Lord by the convictions of mens Consciences did but lead them through the Chambers of death, and give them a sight of the wrath to come; could we but see the Piles that are made in Hell (as the Prophet calls them, Isaiah 30.33. to maintain the flames of Vengeance to eternity; could we but understand in what Dialect the damned speak of sin, who see the treasures of wrath broken up to avenge it, surely it would alter our appre∣hensions of sin, and strike cold to the very hearts of sinners.

Cannot the extremity and eternity of Hell Torments exceed the evil that is in sin? What words then can express the evil of it! Hell flames have the Nature of a punishment, but not of an atonement.

O think on this you that look upon sin as the veriest trifle, that will sin for the value of a Penny: that look upon all the humiliations, broken hearted confessions, and bitter moans of the Saints under sin, as Frenzy, or Melancholy, slighting them as a Company of half-witted Hypochondriack persons. You that never had one sick night or sad day in all your lives upon the ac∣count of sin; let me tell thee, that breast of thine must be the seat of sorrow: that frothy airy Spirit of thine must be acquain∣ted with emphatical sobs and groans. God grant it may be on this side Hell by effectual repentance, else it must be there in the extremity and eternity of sorrows.

Inference VIII.

WHat enemies are they to the Souls of men, who are Satans instru∣ments to draw them into sin, or who suffer sin to lie upon them?

When there were but two persons in the World, one drew the other into sin; and among the Millions of Men and Women now in the World, where are there two to be found, that have in no case been snares to draw some into sin? Some tempt de∣signedly,

taking the Devils work out of his hands: others virtually and consequentially by examples which have a compelling power to draw others with them into sin: the first sort are among the worst of Sinners, Prov. 1.10. the latter are among the best of Saints: see Gal. 2.14. Whose Conversation is so much in Hea∣ven, that nothing falls out in the course thereof which may not farther some or other in their way to Hell?

Among wicked men there are five sorts eminently accessary to the guilt and ruine of other mens Souls. (1) Loose Professors, whose lives give their lips the Lie: whose Conversations make their Professions blush. (2) Scandalous Apostates, whose fall is more prejudicial, than their Profession was ever beneficial to o∣thers. (3) Cruel Persecutors who make the Lives, Liberties; and Estates of men the occasion of the ruine of their Consciences. (4) Ignorant and unfaithful Ministers, who strengthen the hands of the wicked, that they should not return from their wicked∣ness. (5) Wicked Relations, who quench and damp every hope∣ful beginning of conviction and affection in their friends: of all which I shall distinctly speak in the next Discourse, to which therefore I remit it at present.

And many there are who suffer sin to lie upon others, without a wise and seasonable reproof to recover them.

O what cruelty to Souls is here! The day is coming when they will curse the time that ever they knew you: 'tis possible you may repent, but then it may be those, whose Souls you have help'd to ruine, are gone, and quite out of your reach. The Lord make you sensible what you have done, in season, lest your re∣pentance come too late for your selves and them also.

Inference IX.

HOw poor a comfort is it to him that carries all his sins out of this World with him, to leave much earthly treasure (especially if gotten by sin) behind him?

It is a poor consolation to be praised where thou art not,* 1.13 and tormented where thou art: to purchase a life of pleasure to o∣thers on earth, at the price of thine own everlasting misery in Hell. All the consolation, sensual, voluptuous, and oppressing Wordlings have, is but this, that they were coached to Hell in pomp and state, and have left the same Chariot to bring their graceless Children after them in the same Equipage to the place of Torments. There be five Considerations provoking pity to them that are thus past into a miserable eternity, and Caution to all that are following after in the same path.

First, That fatal mistake in the practical understanding and judgment of man deserves a compassionate lamentation, as the cause and reason of their eternal miscarriage and ruine. They looked upon trifles as things of greatest necessity, and the most necessary things as meer trifles: putting the greatest weight and value upon that which little concerned them, and none at all upon their greatest concernment in the whole World, Luke 12.21.

Secondly, The perpetual diversions that the trifles of this World gave them from the main use and end of their time. O what a hurry and thick succession of earthly business and en∣cumbrances filled up their days! So that they could find no time to go alone, and think of the awful and weighty concern∣ments of the World to come, Iames 5.5.

Thirdly, The total waste and expence of the only season of Salvation about these vanished, impertinent trifles, which is ne∣ver more to be recovered, Eccles. 9 10.

Fourthly, That these deluding shadows, the pleasures of a moment, is all they had in exchange for their Souls: a goodly price it was valued at, Matth. 16.26.

Fifthly, That by such a life they have not only ruined their own Souls, but put their posterity, by their education of them in the same course of life, into the same path of destruction, in which they went to Hell before them: Psal. 49.13. Their po∣sterity approve their saying.

Inference X.

HOw rational and commendable is the courage and resolution of those Christians who chuse to bear all the sufferings in this World from the hands of men, rather than to defile and wound their consciences with sin, and thereby expose their Souls to the wrath of God for ever!

That which men now call Pride, Humour, Fancy, and Stub∣bornness; will one day appear to be their great wisdom and the excellency of their Spirits. It is the tenderness of their Consciences, not the pride and stoutness of their stomachs, which makes them inflexible to sin, they know the terrours of a wounded Conscience, and had rather endure any other trouble from the hands of men, than fall by known sin into the hands of an an∣gry God. Try them in other matters wherein the glory of God, and peace or purity of their Consciences are not concern∣ed, and see if you can charge them with stubbornness, and sin∣gularity. It was the excellency of the Spirits of the Primitive Christians, that they durst to tell the Emperour to his face, when he threatned them with torments; Pardon us, O Emperour, thou

threatnest us with a Prison,* 1.14 but God with Hell. Do we call that ingenuity and good Nature, which makes the mind fo••t and tractable to temptations? and will rather venture upon guilt, than be esteemed singular?

Salvian tells us of some in his time,* 1.15 who were compelled to be evil, lest they should be accounted vile, and was that their ex∣cellency? May I not fitly apply the words of Salvian here? O in what honour and repute is Christ among Christians, when Religion shall make them base and ignoble▪ He that under∣stands what the punishment of sin will be in Hell, should en∣dure all things rather than yield to sin on Earth. Indeed, if you that threaten, and tempt others to violate their Consciences, could bear the wrath of God for them in Hell, it were some∣what; but we know there is no suffering by a Proxy there, they tremble at the word of God, and have felt the burden of guilt, and dare not yield to sin, though they yield their Estates and Bodies to prevent it.

Inference XI.

HOw patiently should we bear the afflictions of this life by which sin is prevented and purged?

The discipline of our Spirits belongs to God the Father of Spirits, he corrects us here, that we may not be punished here∣after, 1 Cor 11.32. We are chastened of the Lord, that we may not be condemned with the World. It is better for us to groan under af∣flictions on Earth, than to roar under revenging wrath in Hell. Parents who are wise as well as tender, had rather hear their children sob and cry under the rod, than stand with halters a∣bout their necks on the ladder bewailing the destructive indul∣gence of their Parents.

Your chastisements when sanctified are preventive of all the misery opened before. It is therefore as unreasonable to mur∣mur against God, because you smart under his rod, as it would be to accuse your dearest friend of cruelty, because he strain'd your arm to snatch you from the fall of an house or wall which he saw ready to crush and overwhelm you in its ruins.

If we had less affliction, we should have more guilt. We see how apt we are to break over the hedg, and go astray from God, with all the clogs of affliction designed for our restraint; what should we do, if we had no clog at all? It is better for you to be whipt to Heaven with all the rods of affliction, than coached to Hell with all the pleasures of the World.

Christian, thy God sees, if thou do not, that all these trou∣bles are few enough to save thee from sin and Hell. Thy cor∣ruptions require all these rods and all little enough. If need be, ye are in heaviness, 1 Pet. 1.6. If there be need for it, thy dearest comforts on Earth shall die, that thy Soul may live; but if thy mortification to them render their removal needless, thou and they shall live together. 'Tis better be preserved in brine, than rot in Honey. Sanctified afflictions working under the efficacy of the blood of Christ, are the safest way to our Souls.

Inference XII.

HOw doleful a change doth the death of wicked men make upon them! from Palaces on Earth, to the Prison of Hell.

No sooner is the Soul of a wicked man stept out of his own door at death, but the Serjeants of Hell are immediatly upon it, serving the dreadful summons on the Law-condemned wretch. This arrest terrifies it more than the hand-writing upon the plai∣ster of the Wall did him, Dan. 5.5. How are all a mans apprehen∣sions changed in a moment! Out of what a deep sleep are most, and out of what a pleasant dream of Heaven are some awaked and startled at death, by the dreadful arrest and summons of God to condemnation!

How quickly would all a sinners mirth be dampt and turned into houlings in this World, if Conscience were but throughly awakened! It is but for God to change our apprehensions now, and it would be done in a moment: but the eyes of most mens Souls are not opened, till death hath shut their bodily eyes; and then how suddain, and how sad a change is made in one day!

O think what it is to pass from all the pleasures and delights of this World into the torments and miseries of that World: from a pleasant Habitation, into an infernal Prison: from the depth of security to the extremity of desperation: from the arms and bosoms of dearest Friends and Relations, to the Society of dam∣ned Spirits! Lord, what a change is here! Had a gracious change been made upon their hearts by grace, no such doleful change could have been made upon their state by death: Little do their surviving Friends think what they feel, or what is their estate in the other World, whilst they are honouring their Bodies with splendid and pompous Funerals. None on earth have so much

reason to fear death, to make much of life, and use all means to continue it, as those who will and must be so great losers by the exchange.

Inference XIII.

SEe here the certainty and inevitableness of the judgment of the great day.

This Prison which is continually filling with the Spirits of wicked men, is an undeniable evidence of it: for why is Hell called a Prison, and why are the Spirits of men confined and chained there; but with respect to the judgment of the great day? As there is a necessary connection betwixt sin and punish∣ment, so betwixt punishing and trying the Offender: there are millions of Souls in custody, a world of Spirits in Prison, these must be brought forth to their Tryal, for God will lay upon no man more than is right: the legality of their Mittimus to Hell, will be evidenced in their solemn day of Tryal. God hath there∣fore appointed a day in which he will judge the World in righteousness, by that Man whom he hath ordained, Acts 17.31.

Here sinners run in Arrears, and contract vast debts; in Hell they are seiz'd and committed, at Judgment tryed and cast for the same. This will be a dreadful day, those that have spent so prodigally upon the patience of God, must now come to a se∣vere account for all: they have past their particular judgment im∣mediately after death, Eccles. 12.7. Hebr. 9.27. by this they know how they shall speed in the general judgment, and how it shall be with them for ever; but though this private Judgment secures their Damnation sufficiently, yet it clears not the Justice of God before Angels and Men sufficiently; and therefore they must appear once more before his Bar, 2 Cor. 5.10. In the fear∣ful expectation of this day, those trembling Spirits now lie in Prison, and that fearful expectation is a principal part of their present misery and torment. You that refuse to come to the Throne of Grace, see if you can refuse to make your appearance at the Bar of Justice. You that brav'd and brow-beat your Mi∣nisters that warn'd you of it, see if you can out-brave your Judge too as you did them. Nothing more sure, or awful than such a day as this.

Inference XIV.

HOw much are Ministers, Parents, and all to whom the charge of Souls is committed; bound to do all that in them lies, to prevent their everlasting misery in the World to come?

The great Apostle of the Gentiles, found the consideration of the terror of the Lord, as a spur urging and enforcing him to ministerial faithfulness and diligence, 2 Cor. 5.11. Knowing therefore the terror of the Lord, we perswade men: and the same he presseth upon Timothy, 2 Tim. 4.1, 2. I charge thee therefore before God, and the Lord Iesus Christ, who shall judge the quick, and the dead at his appearing, and his Kingdom: Preach the Word, be instant in season, and out of season, reprove, rebuke, exhort, with all long-suffering, and Doctrine. O that those to whom so great a trust as the Souls of men is committed, would labour to acquit themselves with all faithfulness therein as Paul did, warning every one night and day with tears, that if we cannot prevent their ruine which is most desireable; yet at least, we may be able to take God to Witness, as he did, that we are pure from the blood of all men.

O consider my Brethren, if your faithful plainness and un∣wearied diligence to save mens Souls, produce no other fruit but their hatred of you now, yet it is much easier for you to bear that, than that they and you too should bear the Wrath of God for ever.

We have all of us personal guilt enough upon us, let us not add other mens guilt to our account: to be guilty of the blood of the meanest man upon the earth, is a sin which will cry in your Consciences; but to be guilty of the blood of Souls, Lord, who can bear it! Christ thought them worth his heart blood, and are they not worth the expence of our breath? Did he sweat blood to save them, and will not we move our lips to save them. 'Tis certainly a sore Judgment to the Souls of men, when such Ministers are set over them, as never understood the value of their peoples Souls; or were never heartily concerned about the Salvation of their own Souls.

Notes

• * 1.1

  Locus ••i••c om∣nium penè inter∣pretum judicio difficillimus. Estius.
• * 1.2

  Psal. 31.6. Eccles. 12.7. Acts. 7.50.
• * 1.3

  Spiritualia capere non pos∣sumus nisi a∣dumbrata.
• * 1.4

  Hell called the place of Giants, and why.
• * 1.5

  Hell called Tophet, and why.
• * 1.6

  Hell a lake of fire.
• * 1.7

  A prison.
• * 1.8

  Etiam spes va∣lentissima.
• * 1.9

  Juven. Sat. 13.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e••t pretium ex adverso respon∣dent.
• * 1.11

  Praesumendo ••••er••nt, & pe∣rando pere••nt.
• * 1.12

  Pinguedo non refractaria so∣lum facit ani∣malia, sed om∣nis expers sensus est, consetien∣tibus Physicis. Glass.
• * 1.13

  Quid prodest esse, quod esse non prodest? Tertul.
• * 1.14

  Ignosc••, Impera∣tor, tu carce∣rem mi••aris, Deus Gehennam
• * 1.15

  Mali esse co∣••untur, ne vi∣ies habiantur.