A trumpet blown in Zion, or, An allarm in God's holy mountain containing an exposition of that metaphorical Scripture, Matth. III, 12 : lately delivered in two sermons ... / by Benjamin Keach ...

MATTH. III. 12.

Whose Fan is in his hand, and he will throughly purge his floor, and gather the Wheat into his Garner, but the Chaff he will burn up with unquenchable fire.

BEloved, I have gone through the several Terms of the Text, by way of Explaination, and have taken No∣tice * 1.1 of several Propositions or Points of Doctrine that naturally arise therefrom. I purpose only to prosecute but one of them, namely, the 6th. and last, viz.

Doct. That the Wrath of God is like Fire, 'tis intollerable; or, the Misery and Torment of the Damned will be dismal and ama∣zing; there's no expressing how fearful their condition is and will be, who fall under the vindictive Wrath and Vengance of an angry God.

I shall only do three things

• ...1. Further open the Nature of Gods Wrath.
• ...2. Prove and demonstrate the Truth of the Proposition.
• ...3. Improve it by way of Application.

And to proceed, it is necessary to note to you in the first place, (as I before hinted) that the Wrath of God may be conside∣red under a twofold Consideration: As it is manifested,

1. Internally or Externally, taking hold of, and seizing upon some ungodly persons here, whilst in this World. * 1.2

2. As it is Eternal, seizing on and taking hold of all un∣done and lost Sinners hereafter.

Sin is the cause of Gods Wrath and Vengance, both of that which is felt here and shall eternally be felt and undergone hereafter; the word (as the learned note) which is transla∣ted Wrath, comes from a Root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies heat, or to be hot, and hence 'tis compared to fire; an angry Man we say is a fiery Man, a Man that hath much fire or fury in him; the Wrath of man is hot, but the Wrath of God is much hotter: Because there is Wrath, beware. Sirs, there is Wrath in the Heart of * 1.3 God against Sinners, there his anger is kindled; there is

Wrath also in his Decree, and in his Threatnings, his Wrath continues on all Unbelievers: He that believeth not, the Wrath of God abideth upon him. Tho' many of them do not feel it, they * 1.4 have not the sense of it, but shall have one day; yet there are some that God lets out his Wrath upon to such a degree here, that they do feel it, and cry out under the sense and hor∣ror thereof in a fearful manner.

Secondly, The Wrath of God, as it is compared unto fire, * 1.5 is oft-times let out to consume men in divers respects.

1. Sometimes by Poverty, as by a flame he consumes in a se∣cret way their outward substance; there is a Curse upon their estates, which dries up their Riches in which they Trusted, and set their Hearts upon, forgetting God their Maker, their Chief Good and Last End.

2. Sometimes he Consumes their Honour, Reputation and Cre∣dit, they falling by their Iniquity into disgrace, after they have made a Profession of Religion, and have been in the Love and Esteem of good Men.

3. Sometimes also by Sickness as by a flame he consumes their Health; and thus he threatned the People of Israel, The Lord shall smite thee with a Consumption, and with a Feaver, and with an Inflamation, and with extream Burning. * 1.6

4. Also his Wrath oftentimes breaks out like fire on some Men by suddain Death, in a strange and unusual manner, as in the case of Lots Wife, and of Nadab and Abihu; and there went out fire from the Lord, and devoured them, and they died before * 1.7 the Lord. This was so amazing, that Moses said unto Aron and unto Eleazor, and unto Jthamar, Uncover not your heads, neither rend your cloaths, least ye die, and least Wrath come upon all the People; but let your brethren, the whole house of Israel bewail the burning * 1.8 which the Lord hath kindled: Open not your Mouths, (as if he should say) shew no such sorrow as at other times, for God is Just, (and he hath let out his deserved Wrath against these young Men) least you should seem to Justifie them, and shew a dislike of God's token of Divine dispeasure.

5. Moreover God many times lets out his Wrath by War; and the Sword consumes and devours much people: As also by Famine and by the Pestilence. The Wrath of God, as it is let out in this World is as a drying, scorching and devouring fire: The flame of Gods Displeasure puts all into a flame; as at this day, all the Earth seems to be on a fire, God is now a burning up, and consuming the Nations; Therefore he hath poured upon

him (speaking of Jacob) the fury of his anger, and the strength * 1.9 of Battel, and it hath set him on fire round about, yet he knew it not, and it burned him, yet he laid it not to heart: War consumes the Riches, the Wealth, the Strength, the Food and Bread of the Nation, as well as the People, but it is not laid to heart. He * 1.10 teareth me (saith Job) in his Wrath:

The Hebrew Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Mr. Caryl Notes) is near in sound to our English Tear, and it signifieth to Tear as a Lyon his prey.

Wrath is of a Tearing and devouring Nature. God sometimes in his Wrath Tears in pieces the Bodies of Men, he tears their Power, their Riches, and consumes their Beauty, and turns all (as it were to Ashes) and thus he will pour out his Wrath on Babylon, and she shall be burned with fire.

6. The Wrath of God also Seiz••th on the Souls of some men, * 1.11 whilest they are in this World; as when they are left, or gi∣ven up unto hardness of Heart, Unbelief, and blindness of Mind; indeed this is most dreadful of all: What can be a greater Token of Gods Divine Wrath? it is the begining of that Future Vengeance that shall be poured forth upon them to Eter∣nity.

Thus the Almighty dealt by the Jews for their Sin in re∣jecting of Jesus Christ, and putting him to death by wicked hands, for this he gave them up to an hard, unbelieving, and an impenitent heart, and then let in the Romans upon them, who utterly destroyed their City and Temple, and so scattered them on all the face of the Earth; and hence the A∣postle saith, that Wrath was come upon them to the uttermost. * 1.12

7. The Wrath of God like Fire sometimes also seizeth on * 1.13 the Consciences of men, by which means they are fearfully tor∣mented, for their horrid Blasphemy, Prophaness, Atheism, Apo∣stacy, &c. We have had two Examples of this sort, viz. Mr. Francis Spira in the last Century, and Mr. John Child in this.

It is enough to make all who read those Naratives to Trem∣ble, at the very thoughts of the incensed Wrath and Anger of an offended God. Who can stand before his indignation, when his wrath is poured out like fire, on the Souls and Consciences of Men? O how doth he seem to Tear them into peices, even to such a degree as they seem to be in the very torments of Hell, while in the Body: And not knowing but that a faithful reciting of some Passages concerning the inward Hor∣ror of the said Spira and Child, may be of some use to Cauti∣on all to take heed of such like sins which they fell under, I shall

(tho' more briefly then I intended compare their States, Cir∣cumstatces, inward Anguish and Horror of their Spirits, toge∣ther.

SOME PASSAGES Of the Fearful Estate of Francis Spira,

SPira having received the Light of the Gospel, be∣came a Teacher of the Blessed Truths thereof amongst his Friends and familiar Acquain∣tance; and (says the Narrative) in comparison seemed to neg∣lect all other Affairs, much press∣ing this main point of Doctrine, viz. That we must wholly and only depend on the free and unchangable Love of God in the Death of Christ, as the only way to Salvation.

As to his natural and cor∣rupt Inclination;

I was, saith he, excessively Covetous of Money; and accordinly ap∣plyed my self to get it by In∣justice, corrupting Justice by doing it, &c.

As touching Spira's Sin and his grand fall, it was thus, viz. The Popes Legate, Resident at Venice, was stirred by the malice of the Papists to accuse Spira to him, and by the Craft and Policy of the Legate, and through slavish Fear, Spira first fled, and af∣terwards renounced his Testi∣mony to the Truth; before which it appears he reasoned thus within himself, thro' the Suggestion of the Devil, viz.

Be well advised, fond Man, consider Reasons on both sides, and then judge, how canst thou thus overwean thine own sufficiency, as thou neither regardest the Exam∣ples of thy Progenitors, nor the Judgment of the whole Church, dost thou not consi∣der what misery this thy Rash∣ness will bring thee into? thou shalt lose thy Substance gotten with so great Care and Travel; thou shalt under∣go the most exquisite Tor∣ments that Malice can devise; thou shalt be counted an He∣retick of all; and to close up all, thou shalt die shameful∣ly:

What thinkest thou of the loth∣som stinking Dungeon, the Bloudy Ax, the Burning Faggot? are they delightful? be wise at length, and keep thy Life and Honour.—Go to the Legate, Weak Man, and free∣ly Confess thy Fault, &c.

And upon these thoughts he goes to the Legate, and salutes him with this News, viz.

Having for these divers years enter∣tained an Opinion concerning some Arti∣cles of Faith, contrary to the Orthodox and received Judgment of the Church, and uttered many things against the Authority of the Church of Rome, and the universal Bishop, I humbly acknow∣ledge my Fault and Error, and my Folly in my misleading others; I therefore yeild my self in all Obedience to the su∣pream Bishop of Rome, into the Bosom of the Church of Rome, never to depart again from the Traditions and Decrees of the Holy See; I am heartily sorry for what is past, and I humbly beg Pardon for so great an Offence.

The Legate at this commanded him to return to his own Town, and there to confess and acknowledge the whole Doctrine of the Church of Rome to be holy and true, and to ab∣jure the Opinions of Luther, &c.

After this he signed an Instrument of Abjuration, and then fell under hor∣rid Despairation.

And he thought he heard a direful Voice, saying, Thou wicked Wretch, thou hast renounced the Covenant of thy Obedience, thou hast broke thy Vow;

henc Apostate bear with thee the Sentene of thy Eternal Damnation. He trembling in Body and Mind fellinto a Swound.

Now began some of his Friends to repent too late of their Rash Coun∣cil, not looking so high as to the Judgment of God, laid all the blame on his Melancholly Constitution, that over-shaddowing his Judgment, wrought in him a kind of Madness, and directed him to the use of Phy∣sicians, &c.

To which Spira replyed, Alas poor men! how far wide are you? do you think that this Disease is to be Cured by Potions? believe me, there must be a∣nother manner of Medicine; it is nei∣ther Plaister nor Drugs that can help a fainting Soul, cast down with the sence of sin, and the Wrath of God; 'tis only Christ that must be the Pysici∣an, and the Gospel the Souls Antidote. Amongst others that come to visit him was Pani•••• Vergerius, and Mat∣theus Gribauldus, principal Labou∣rers for his Comfort; they found him about 50 Years of Age.

Neither affected with Doteage, nor with the unconstant head-strong Passion of Youth, but in the strength of his Experience and Judgment; in a burning heat, calling for drink; yet his Understanding active, quick of Apprehension, Witty in Discourse, above his ordinary manner—they forcibly infused some liquid Sustenance into his Month, most of which he spit out again, and in a fretting mood said, As it is true, that all things work for the better to those that Love God, so to the wicked all to the contrary; for whereas a plentiful Off-spring is the Blessing of God and his Reward, being a stay to the weak Estate of their Aged Parents, to me they are

a cause of bitterness and vexation; they do strive to make me tire out this misery, I would fain be at an end; I deserve not this dealing at their hands. Oh that I were gone from hence, that some body would let out this weary Soul! My sin, said Spira, is greater than the Mercy of God; nay, answered his Vi∣sitors, the Mercy of God is above all sin, God would have all men to be saved; it is true, (said he) God would have all the Elect to be saved; he would not have damn'd Reprobates to be saved: I am one of that Number; I know it, for I willingly denyed Christ, and I feel that he hardens me, and will not suffer me to hope. Being asked whether he did believe that Doctrine to be true for which he was accused before the Le∣gate, he aswered, I did believe it when I denyed it, but now I neither can believe that nor the Doctrine of the Roman Church; I believe nothing, I have no Faith, no Trust, no Hope, I am a Repro∣bate, like Cain or Judas, who casting away all hope of mercy, fell under de∣spair; and my Friends do me wrong, that they suffer me not to go to the place of Unbelievers, as I justly deserve.

The mercy of God (said he) is ex∣ceeding large, and extends to all the Elect, but not to me, or any like me, who are sealed to Wrath: I tell you I deserve it, my own Conscience condemns me, what needeth any other Judge; if Peter griev∣ed, and repented, it was because Christ beheld him with a merciful Eye, and in that he was pardoned; it was not be∣cause he wept, but because God was gra∣cious to him; but God respects not me, and therefore I am a Reprobate; I feel no Comfort can enter into my Heart, there's place only for Torments and Vexings of Spirit: I tell you, my Case is properly mine own, no Man was ever in the like plight, and therefore my Estate is fearful.

And then roaring out in bitterness of Spirit, he said, It is a fearful thing to fall into the hands of the living God.

Some said with a whispering Voice that he was possessed; he over-hear∣ing it, said, Do ye doubt it? I have a whole Legion of Devils that take up their dwelling in me, and possess me as their own; and justly too; for I have denyed Christ, Christ will not be denyed, no not in a word, and therefore it is e∣nough; in Heart I never denied him.

He said, when asked, that he knew there were worse, far worse pains than those that he then suffered; for the wicked shall rise to their Judg∣ment, but they shall not stand in Judg∣ment; this I tremble to think of, yet I desire nothing more than that I might come to that place, where I may be sure to feel the worst, and to be freed from fear of worse to come.

Being bid to believe the Truths he had denied, he replied, I cannot, God will not suffer me to believe them, nor to trust in his mercy; what would you have me to do? I would, but I can∣not, tho' I presently be burnt for it.

I find I can neither believe the Gos∣pel, nor trust in Gods Mercy; I have sinned against the Holy Ghost, and God by his immutable Decree hath bound me over to perpetual Punishment: God will have mercy on whom he will have mercy, and whom he will he hardneth; God hath taken away from me all power of Repen∣tance, and brings all my sins to remem∣brance; and guilty of one, guilty of all,

therefore it is no matter whether my sins be great or small, few or many; they are such, that Christs Blood, nor the Mer∣cy of God belongs not to me; he hath hardened me, I find that he daily more and more doth harden me, and therefore I am without hope; I feel it, therefore cannot but despair: I tell you, there was never such a Monster as I am, never was any man alive a spectacle of such ex∣ceeding Misery. I know that Justifica∣tion is to be expected by Christ, and I have denyed and abjured it, to the end I might keep my frail Life from Adversity, and my Children from Poverty, and now be∣hold how bitter my Life is to me, and God only knows what will become of this my Family; but sure no good is likely to betide it, but worse and worse, and such at length as one stone shall not be left upon another.

Said he, The Spirit of God often admo∣nished me, when at Cittadella I did as it were set my Seal, the Spirit of God often suggested to me, Do not, write Spira, do not Seal, yet I resisted the Holy Ghost, and did both, and at that very time I did evident∣ly feel a wound inflicted my very will, &c.

David was Elected and dearly Belo∣ved, and tho' he fell, yet God took not utterly away his holy Spirit, and there∣fore was heard when he prayed,

Lord take not thy holy Spirit from me.

But I am in another Case, be∣ing for ever accursed from the presence of God; neither can I pray as he did, because the Holy Spirit is quite gone, and cannot be recalled,—

O that I might feel but the least sense of the Love of God to me, tho' but for one small moment, as I now feel his heavy Wrath that burns like Torments of Hell with∣in me, and afflicts my Conscience with pangs unutterable: Very De∣speration is Hell it self; you per∣swade me to believe, how fain would I do it, but I cannot:

Then violently grasping his Hands toge∣ther, and raising himself,

Behold, said he, I am strong, yet by little and little I decay and consume, and my Servants would fain preserve this weary Life, but at length the Will of God must be done, and I shall perish miserably.

I see, said he, my Damnation, and I know my remedy is only in Christ, yet I cannot set my self to take hold of him! Such are the Punish∣ments of the Damned, they repent of their loss of Heaven, they can∣not amend their ways.

Now also Belzebub comes to his Banquet; you shall see my End, and in me an Example to many, of the Justice and Judgment of God.

What Hell can be worse than Desparation, or what greater Punish∣ment than the gnawing worm, and unquenchable Fire? Horror, Confusi∣on, and which is worse than all, De∣sparation it self, continually tortures me; and now I count my present-Estate worse than if my Soul were separated from my Body, and were with Judas and the rest of the dam∣ned; therefore I desire to be there, rather than alive in the Body.

God hath taken Faith from me, and left me other common Gifts for my deeper Condemnation, by how much the more I remember what

I had, and hear others discourse of what they have, by so much the more is my Torment, in that I know what I want, and there is no way to be relieved: Thus spake he, the Tears trickling down; pro∣fessing that his Pangs were such, as that the Damned in Hell endure not the like Misery. That his Estate was worse than that of Cain or Ju∣das, and therefore he desired to dye; yet, Behold, said he, the * 2.1 Scriptures are accom∣plished in me, They shall desire to dye, and Death shall fly from them.

SOME PASSAGES Of the Fearful Estate of John Child,

MR. John Child was a Preacher, and when he was young a very zealous Asserter of the Doctrine of Gods Free-Grace; Namely, of Personal Election, and of the Saints final Perseverance; and was a man of considerable Natural Parts and Ability, being much followed where∣ever he preached, both in the City and Countrey, yet seemed to be of a haughty Spirit, loving Applause and Popularity, which it may be feared was the Cause of his Fall, and may be a Warning to all how they have mens Persons in Admiration. But he had not many years asserted the Doctrine before mentioned, before he changed his Judgment, and turned to be a grand Arminian; which Noti∣ons he maintained with great Con∣fidence, and was so conceited of his Abilities, that he seared not to Dispute with any Man, charging the Doctrine of Personal Election at a strong man∣ner, as if the Asserters of it rendered God cruel, and worse than the worst of Mortals: In his Judgment he was a Baptist, being against Infants Bap∣tism, and for the Baptism of Believers; for many years he lived in Bucking∣ham-shine, near me, I being intimate∣ly acquainted wth him for near 30 years; but a little before the last Per∣secution of Dissenters he removed his Dwelling, and came to London, and lived near to my Habitation, in Pauls Shadwel; now the first time I came to fear him, was through some Words he uttered to me, which was to his effect; I have, said he, seriously considered whether there be any thing in Religion worth suffering for:

Which Words I wondred at, from such a one as he; but soon after he Conformed, (Troubles rising high,) and then wrote a Cursed Book, ren∣dering the Dissencers, especially the Baptists, very odious; casting Re∣proach upon their faithful Ministers, because some of them were not learn∣ed men, I mean with the Knowledge of the Tongues; and quickly after this he fell under fearful Despaira∣tion: I was one of the first Men that he sent for, and I found him in a dis∣mal State and Condition, being filled with Horror, saying, he was damned, and crying out against himself for Writing that Book; saying, he had touched the Apple of Gods Eye; I said all I was well capable to speak, to Comfort him, but all in vain; at ano∣ther time he said, Mine iniquities are great and many, old sins as well as of a late date come to mind; Wrath is come upon me to the utmost, God hath forsaken me, good Men are my Enemies; I hate my self, I am afraid and ashamed to go abroad, and am confused and distracted at home; the Scriptures look dreadfully upon me, I have raised Reproach, in∣vented Reproach, and by it wronged mul∣titudes,—I am afraid to live, and a∣fraid to dye; Judgment I fear will be terrible in this World, and more in the World to come; I cannot give an Ac∣count of my Actions to Men, how much less to God! my Heart condemns me, and he is greater, and knows more: I think I have not only out done Cain, Ba∣laam, and Judas, but some of the De∣vils themselves.

O I cannot Repent, I cannot Repent! I shall go to Hell! I am broken in Judg∣ment; When I think to Pray, either I have a flushing in my Face as if I were in a flame, or I am dumb, I cannot speak; all the signs of one whom God hath left, forsaken and hardened—If I was in Heaven, it could not relieve me, for I should behold the Face of God and holy Saints, as now I behold the Face of good Men upon Earth, with shame and con∣fusion of Face—and then again said, Wrath is come upon me to the utermost—I am one of the greatest Hypocrites that ever lived upon the Earth, and shall be so accounted: God hath and will do his will upon me—Oh he thunders upon me! should God let out the sence of my sins on me, (as he will) I should howl like a Dog, roar like a Lyon, bel∣low like an Ox; mine inward parts would melt within me, as brass melts in a flam∣ing fire; I shall lye lower than Judas, I have sinned worse then Judas—he quoting those words in Heb. 10. 2, 6. If we sin willfully, after we have re∣ceived the knowledge of the truths, re∣mains no more sacrifice for sin, &c. he said, when I am faint and low, I take some refreshments, but in Hell, there is no refreshment, not a drop of Water to cool my Tongue.

To some that came to Visit him, and to Comfort him, he said, All is gone, I am undone—I have been so great a sinner against God, and the peo∣ple of God, that God will have no Mer∣cy on me, but will glorifie himself by me, and make me an Example for the streng∣thening and establishing of his People, but it shall end in my destruction—God hath sworn in his Wrath that I shall never enter into his rest—I have been a loose and carnal Professor,

and if I were in the place of God, I should meet the same measure that God doth to me: My Calamity is even at the door, and all men in a little time will justifie Gods dealing with me: The Wrath of God is kindled, and burns in me; it is impossible for you to imagin my torment, and this is but an Earnest pen∣ny of my Eternal Damnation. Said a godly man, this is a humbling dis∣pensation that you are exercised un∣der—A humbling dispensation, said he, do you call it? I tell you, it is an hardening dispensation, and I feel it to be so: Said his Friend, I hope there is mercy yet reserved for you; to whom he replyed, I know I shall have such Mercy as the Damned have; I do highly justifie God in his dealings with me—at another time, I once thought, said he, that there was a power in man, but now I find it other∣wise, for I cannot Pray—I have no desire after any thing that is good; I cannot Repent. His Visitors asked him if they should Pray for him? he said, No, No.

One said to him, the Learned Dr. Twist in his Vinditiae Gratiae confesseth there were Depths in the Controversie between the Calvinists and Arminians, yet he believed the Truth against the Arminians.

Mr. Child replyed, I thought I could have dived to the bottom of it by my parts, but I see I cannot; and then, and many other times said, I am bro∣ken in Judgment—One of his Visi∣tors said, you are obliged to stoop to the Soveraignty of God; he re∣plyed, Oh I cannot! I would be above him! O that there should be an Eternal blessed Being, and I sure never to enjoy him; there shall be an Eternal Wrath and Punishment, and I sure to fall un∣der it. I shall be an eternal Monument of the Wrath of God—Pride and Co∣vetousness hath ruined me, it hath un∣done me; I have been too much influen∣ced thereby: I have been a Hypocrite, I am so now: I seem to repent, I do not, I cannot repent: And walking to the end of the room, turned back with a very stern Countenance, and stri∣king his Hand on his Breast, said, No Sir, I cannot pamper this Body, for God will have it made a remarkable Ex∣ample to this Generation. He cryed out against himself for charging those that hold the Doctrine of Personal-Election with Consequences beyond the Sense of their Minds or Principles; I have, said he, made this World my God, I have been guilty of Idolatry, I have been guilty of Pride, endeavouring to run eve∣ry Man down in Dispute; I have endea∣voured to shake the Cross off my Shoul∣ders; how deplorable a thing is this, that I that have preached so much of the glo∣ry of another World, should now be de∣prived of it all: You will as surely see me damned, as you now see me stand here.

To others he said, I have trifled in Religion, trifled, trifled—I am lost, there is no Hope, no Hope: At another time he said, The black Tokens of Re∣probation are upon me: He said to Mr. Plant, smiting on his Breast, Sir, I am Damn'd, I am Damn'd; it is so most certainly: My day is over; O that it was with me as in days past! but it is too late, the Decree is gone forth, it is Sealed in Heaven, and it is irreversible. Jesus Christ cannot save me, he will not,

he cannot Mediate for me, I have so much offended him, in malici∣ously abusing of his People: O what a Wretch was I! what a Spirit was I led by! I have guilt enough, said he, to sink seventeen King∣doms, and I know the Earth would open its mouth and swallow me a∣live, like Corah, Dathan and Abiram, were it not that God hath reserved me to be a more publick Spectacle of his Anger and Displeasure both to Angels and Men. I can neither Pray, nor de∣sire others to pray for me; my Heart is perfectly hardened; how should I, when I cannot desire Jesus Christ to pray for me; flouds of Tears flowing from him, Dear bought Experience, saith he, hath taught me, that it is no small thing to trifle with him in the great things of Religion and Eternity, &c. In one of his Letters sent to Mr. James Jones are these Expres∣sions, viz. Being possessed with Doubts, Fears and Tremblings, night and day, the sad savour of Gall and Wormwood, an hor∣rible Relish of Gravel-stones, the sad Apprehensions of Curses, Blast∣ings and Mildew—the dis∣mal sound of the mad Prophets words, I shall see him, but not now, I shall behold him, but not nigh—had I been a Backslider of an ordinary size—I have a Voice behind me, or dire Texts—to love and make a Lye is a qua∣lification for the Lake.

His poor Wife, as I remem∣ber, intimated to me, that the very Ends of the Halr of his Head in the Night-season did stand in Drops thro' the An∣guish of his Soul.

Thus he continued for seve∣ral Months under most dread∣ful horror and fearful despa∣ration, until the 13th. of Octob. 1684. when to put an end to * 3.1 his miserable Life, he hang∣ed himself in his own hired house, in Brick∣lane near Spitle∣fields, London, leaving a sorrowful Wid∣dow and several Children: But she poor Woman lived not long after. 'Tis to be noted, that there was a strange blast upon his Estate, for tho' I un∣derstood by a Friend that was intimate with him, he was little before his fall worth near a thousand pounds, yet I can hear but of a little left to his Chidren, his Eldest Son being but in a low and mean Condition. I take not upon me to pass Judgment upon this miserable Man, not knowing how God might deal with him, whose Mercy is Infinite, for I do not believe Self-murther is an unpardonable sin; for if so, there is more Sins unto Death than one; certainly it is a Sin against the Father and the Son, and not against the Holy Ghost, and therefore may be forgiven un∣to

men, who may before their Life is quite gone have Re∣pentance given to them. But I am of the Opinion, (with a worthy Minister that visited him) that if any Atheist in the World who had former∣ly known this man, and had conversed with him in his bitter Agonies, he would have seen sufficient Demon∣strations to have convinced him that there is a dreadful God, or a Power besides and above Nature, who can touch, shake, and disorder, and turn into Confusion the strongest constitution of body, by mi∣nistring and fastning terrible things upon the Soul; and as he saith, let this Pillar of Salt tend to warn and season the People of this present and future Ages, of the danger of sinning against the light of their understanding.

Moreover, it doth I am sure serve with a witness to prove, and fully to demonstrate the truth of that Proposition I am upon, viz. That God doth some∣times let out his Wrath on the Consciences of some men, for their horrid evil in this World, which seems intollerable and hard to be born or undergone by any Mortal. But,

Secondly, To proceed, by buring up the Chaff with unqueneba∣ble fire, or by the Wrath of God in this place, our Blessed * 3.2 Saviour doth intend, casting the wicked into Hell it self: Remar∣kable it is, that no less than four or five times the Lord Christ positively affirms in Mark 9. that the fire of Hell into which Body and Soul of wicked men shall be cast, cannot be quenched; where the worm dies not, and the fire is not quenched, &c. Why repeat∣ed * 3.3 so often? is it not to assure all ungodly persons of the certain∣ty of it? Men are not willing to believe this great truth, they are too ready to think that it is inconsistent with infinite good∣ness to inflict such Punishment on his Creatures, but alas, they forget that there is an infinite perfection in every one of the Divine Attributes, and that as Gods mercy is infinite, un∣searchable, and unconceivable, so is his wrath and fury; none are able to conceive, much less to declare, what pain and anguish the damned undergo. What torments like fire? and what fire is so hot and so tormenting as Hell-fire? sad it is to burn half an hour in an Elementary fire, yet the Martyrs have endured that for Christs sake; God made it easie to some of them: But alas, who can bear the burnings of Hell-fire, when wrath shall be let out upon the Soul to the utterermost?

O Sirs, what a fearful thing will it be to be found chaff, and false hypocritical Reasons! such cannot escape the damnation of Hell;

No, nor can any sinner whatsoever, except they believe, repent, or are born again; there is no avoiding being cast into unquencha∣ble fire.

Thirdly, I shall now endeavour to prove the point, viz. That the Wrath of God in Hell is intollerable, and far greater than any Wrath let out here, either on the Bodies or Souls of men; which will ap∣pear, if we consider these particulars following:

First, The extremity of their Torment will appear, upon the Consideration that it is inconceivable, beyond all mens un∣derstanding; * 3.4 who knoweth the power of thy Anger? who can ap∣prehend * 3.5 it, or is rightly and duely affected therewith? we can conceive of all bodily pain, or external Torment, but cannot com∣prehend the Nature of infinite Wrath, no more than we can conceive or apprehend the Nature of infinite Love and Goodness.

Secondly, It is and will be intollerable, because it is according to that fear, nay beyond the fear that an awakened Conscience hath * 3.6 of it; even according to thy fear so is thy Wrath. O what fright∣ful thoughts and astonishing fears had Spira and Child of Gods Wrath: Now Sirs, it cannot be said of the Wrath of God as some other things, or of Death it self, i. e. that the fear is worse than the thing; No, no, according to the fear, so is the the Wrath and Vengeance of an angry God: The fears of a dread∣ful Deity are not vain Bugbares, and the effects of ignorance, or of a crasie head, of Folly, Melancholly, or Superstition, as some Atheistical Wretches are ready to say; No, no, but it is grounded and built upon solid Foundations, as it is in part made manifest sometimes by the terrible effects upon mankind, (as I have hinted.) Wrath bears proportion unto the great∣est fear of it, nay, doth far exceed the fear thereof, and what prepared Plagues, infinite pains, intollerable anguish, have some self-accused, and self-condemned mortals feared and looked for? what is the nature of that certain fearful looking for of Judg∣ment * 3.7 and fiery indignation? why now according to the fear of it, so will the thing it self be. Some have felt much Sorrow, but have feared much more: Mans thoughts and fears exceed all that can be expressed, &c.

Thirdly, The Wrath of God will be intollerable in Hell, * 3.8 and the extremity of the damned amazing, if we compare that misery and anguish with all, or any, nay the worst of Plagues and Punishments that can be undergone in this World; I mean of all temporal Miseries, as Pestilence, Famine, War, or any tormenting Disease, as the Stone, Gout, &c.

1. These may be but the Fatherly Rebukes and Chastenings of the Almighty; not from a Sin-revenging hand, but a Sin-correct∣ing hand of God; not in Wrath, but in Love; but if his Anger be so terrible when he chastizes as a compassionate Father, what is his fury when he punishes as a severe Judge? if he deals thus sharp∣ly with those he loves, what will their portion be whom he hates? if his Wisdom leadeth him forth thus to corect in mercy, what will be the strokes of his Justice and incensed Wrath and Fury?

2. The Miseries of this present Life are abated, or mitigated with the mixture of some Sweet: None are so universally af∣flicted, so deplorable, but some thing remains to ease their suf∣ferings and tormenting pains: Judgments are tempered with Mercys. No man (as one observes) is tortured with all Dis∣eases, nor forsaken of all Friends; besides, if the Malady be in∣curable and remediless, yet their grief is a little allayed by the Sympathy of Friends and Neighbours: But in Hell the damned are tortured and surrounded with pain and horror, and incom∣pass'd with flames, without any mixture, nothing to refresh their distressed Souls and Bodies, no, not one drop of water to cool their Tongue. The rich Man desired but so much water that Lazarus could bring upon the tip of his finger, and it was denyed him.

Fourthly, The State of the Damned is void of the least de∣gree * 3.9 of Comfort, Ease and Refreshment: The same shall drink of * 3.10 the wine of the wrath of God, which is poured out without mixture in∣to the Cup of his indignation, and he shall be tormented with fire and * 3.11 brimstone in the presence of his holy Angels, and in the presence of the Lamb: They shall have Judgment without Mercy, Sorrow without Joy, Pain without Ease, Darkness without Light, * 3.12 all felicity is totally withdrawn. Pitty is the cheap and smallest relief any here can meet withal in misery, not denyed to the most guilty notorious Criminal, but yet this is not afford∣ed to the damned; all their bitter Crys cannot move the Com∣passion of God nor the Blessed Angels or Saints in Heaven to∣ward them, for they are not Objects of Compassion, their Mi∣series being the just punishments of an offended God, whom they wilfully and of their own choice contemned, thro' love to Sin and this present World; besides, in Hell all humane affections are extinguished for ever. Ah, this is the quintisence and per∣fection of Misery, the excess of Anguish and Sorrow, 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; for as in Heaven all Good, all Felicity, all Joy, is inconceivable, so in Hell all evil is felt and endured to the highest degree, and nothing but what is evil.

Some of the greatest miseries that Mortals have met with here in this World, have been inflicted upon them by the hand of Man, (whose power is but little, and oft-times restrained and mittigated by the Lord) as in the case of the poor Martyrs: But in Hell the pain and punishment the of damned will be from the immediate hand of Almighty God, whose power is Infinite; nay, and it shall be according to his glorious Power, or the great∣ness of his Power; Who knows the power of thine anger? When * 3.13 infinite power is exerted in punishing the offending Sin∣ner, who can conceive of that? what are the Lashes of a small Whip, to that with Scorpions? or the stroaks of a Child, to the blows of a Giant? but alas, this will not reach it, be∣cause the Stroaks of Gods Wrath are incomprehensible; in Hell he lets out the perfection of his Wrath, as in Heaven the per∣fection of his Love, &c. The Sorrows and Miseries we en∣dure here from the hand of God, may by Repentance, by Cryes and Tears, through Christs Blood be taken off; God hath pro∣mised to ease such who fly unto him (and look up to his Son) of their burthen, as he did those that were stung with fiery Ser∣pents in the Wilderness, who looked up to the brazen Serpent; but no Tears, no Cries, no Repentance, will do in Hell, there's no Gospel preached, no means of Grace afforded, no Christ held forth.

Fourthly, The Torments of the damned will be dismal, in∣tolerable * 3.14 and amazing, because they shall be cast into a lake of fire, or be tormented with fire. O how amazing is it, to be thrown into a fierce fire! look into a Glass-house, (behold their burning Furnaces) or into a hot Oven; can you bear the thoughts of being thrown into one of them? whether the fire of Hell be material or metaphorical Fire, however the reality and extensiveness of the Torment is signified by it, held forth by it, and as in other tropes in the Scripture, the things signified or held forth by those Meta∣phors far exceed what they are borrowed from, so no doubt it is here, our ordinary fire is not an adequate Representation of the fire of Gods Wrath, tho' it may seem to set it forth to our Capacities in some measure; what is the fire that man kindles, to the fire that God kindles? nay, to that Divine Wrath doth kindle? The breath of the Lord, like a stream of brimstone doth kindle * 3.15 it. It is mingled with the most tormenting Ingredients, and not

a little of it, but a River; this serves so Illustriously to set it forth, that as one hints, as some of the Ancient Fathers expressed it, if one of the damned might pass out of Hell flames into the fiercest fires here, it were to exchange a torment for a refreshment.

Fifthly, It will be intolerable, because the punishment of Hell * 3.16 is to satisfie Divine Justice, to pay the just Debt owing to God for the breach of his holy Law; true, because sin is an infinite wrong, and the Creature is but finite, they can never pay the Debt, nor make a satisfaction for the injury done to God, therefore they must suffer eternally; they are always a paying, but can ne∣ver fully pay what they owe, Justice requiring the utmost far∣thing: * 3.17 Nothing can surely set forth the dismalness of their tor∣ment more than this. Oh take a view of Divine Wrath in the sufferings of our Blessed Saviour, when he stood in our stead, and was to satisfie for the Sins of all the Elect, how did it bring him down prostrate to the ground, and made him sweat great drops of blood, and to Cry out, My Soul is exceeding sorrowful, even unto Death! Tho' he was God as well as Man, and had the Strength of the infinite Deity to support him: Ah Sirs, this wrath laid upon finite Creatures, will sink them down to the lowest Hell, and grind them to Powder.

Sixthly, It will be Wrath-amazing, and very terrible Wrath, * 3.18 because it will seize on the Soul of the Sinner, it will put the Soul into the fire: The Soul hath been the chief sinner here, and therefore shall be the chief sufferer in those Regions of Sorrow; and how unsupportable is that Wrath which is let out on the Soul or Spirit of man, you have had a taste in Spira and Child. If, Sirs, a spark of Divine Displeasure, when it falls upon the guilty Conscience, tears it to pieces, what will be those floods of Divine Wrath poured forth in Hell on the Souls of Men and Women? who can stand here whilst in this World before an Angry God, or encounter with Offended Omnipotency? such is the sharpness of his Sword, the heaviness of his Rod, when laid on by the hand of his Wrath, that every stroak is deadly, and no doubt Satan greatens the wounds on the Conscience, he charges the guilt up∣on their Spirits with all the Soul-killing aggravations, and strives to hide Divine Mercy, and Rob the Soul of the precious Blood of Christ, the only lenitive and choice balm to heal a wounded Spirit. O what visions of horror, what sence of fear, and per∣plexity, were presented to the distressed minds of these two mi∣serable Creatures before mentioned! the guilty Conscience turns all Joy into Sorrow, all Light into Darkness, the sweet Promises

of the Gospel, that assure of favour and pardon to believing Sin∣ners, afford no relief, but are turned into arguments of Despair, by reflecting on their former Iniquities and abuse of Mercies, so that Christ himself they see is become their Accuser.

Whatever the wounded Sinner sees and hears (saith a wor∣thy Minister) afflicts him, whatever he thinks of, torments him; all the diversions in the World, Business, Pleasures, Merry Con∣versations, Comedies, are as ineffectual to give him freedom from those stings and furies in his breasts, as the sprinkling of holy Water is to expel the Devil from a possessed Person; those who in their Pride and Jollity have despised serious Religion, ei∣ther as a fond Transport and Extasie, or a dull Melan∣cholly and Dejection about the Soul, &c. yet when God has set their sins, with all their killing circumstances, before their Eyes, how changed, how confounded are they at that ap∣parition! how restless in the dreadful expectation of the doom that attends them!

But alas, alas, what is internal Wrath let out on the Soul in Hell, as he notes? for the Aprehensions of the Soul will be enlarged, and their spirits work with the quick∣est activity: Here tho' they have no hope at present, yet they know not what God may do in a moment to turn their Sorrow into Joy, and their Night into Noon-day; here are many things to divert their thoughts, and they meet with some intermission of their horror and perplexity, as Mr. Child intimated, but in Hell there's none of this.

Seventhly, It will be intolerable misery, because it shall be Torments on the Body and Soul too, not on the Soul only, * 3.19 but on both. O it will be a dismal Meeting, when they two old Companions meet together at the last day, I mean the mise∣rable Soul and Body of a wicked man, at the Resurrection, and hear the dolesom Sentence, Go ye cursed. Spira and Child had diteful Sorrow and Anguish in their Souls, but their Bodies were not much tormented, they both being in a state of Health as to the outward man; but the fire of Gods Wrath will ex∣tend to and seize upon the Body as well as on the Soul in that day; every Faculty of the Soul and Member of the Body which have been Instruments of Sin, shall then be in Pain, and under fearful Torture and Misery: Now the Spirit of a man may support or sustain his bodily Infirmities and Afflictions, but in Hell the Spirit cannot afford any Relief to the Body, be∣cause it cannot sustain its own misery, both must and shall suffer.

Eighthly, All the Perplexing Passions and Faculties will then be let out upon the wicked, beyond whatever they have been here whilst in this World.

1. The Conscience in a fearful manner shall torment the damned: * 3.20 May we not conclude Conscience will terrifie them after this man∣ner? O thou Wretch, what a God hast thou lost, (who is a most infinite, suitable, seasonable, and a Soul-satisfying Good! what a Christ art thou deprived of, who died for poor Sinners! how often did he knock at thy Door, calling upon thee, in∣treating thee to let him in, who stood with his Arms spread open to embrace all that came to him! and what a Heaven and endless Joy hast thou contemned, and this for one base Lust, for bruitish Pleasure for a moment, for a little Earthly Profit, and sinful Honour! How didst thou hearken to thy vile Companions, and close in with them, rather than adhere to me, who accused thee for thy cursed Evils! thou wouldst not mind those Checks and Lashes thou hadst from me in thy Bosom; did not I tell thee what thy Pride, thy Lying, thy Swear∣ing, thy Whoreing, thy Theft, thy Cheating, thy Cove∣tousness, and Cruelty to the Poor, or Unmercifulness, thy Neglect of the means of Grace, and of Gospel or Christian Duties, thy Hardness of Heart, thy Unbelief, thy Hypocrisie and Formality, would bring thee to in the End? This is the gnaw∣ing Worm that dyeth not: O how fearfully will Conscience ter∣rifie and torment the Soul of the Damned then! now it is Blinded, Misled, Deceived, may be seared with a hot Iron; but then it will be throughly awakened, and all Vails taken off; it will lay unmerciful Blows upon the Soul, and make it cry, yea, roar, and none to speak a word to allay or appease its Ac∣clamations and its fearful Outcries: You may judge of the Na∣ture of a Tormenting Conscience in Hell, by what those have found and experienced to be the Effects of it, who have been under Desparation in this World.

2. Shame also will torment them, some shall rise to Shame and * 3.21 everlasting Contempt. O what Shame and Confusion of Face shall the Damned be cloathed with! should a King lose his Crown and Kingdom to get a few Cockle-shells, would it not bring Shame upon him? O how will the Damned Soul cry, I have for meer Toys and Trifles lost that God that made me, that Christ that is worth ten thousand Worlds, even he that is the Pearl of great Price: I have been that Judas that did not value him above thirty pence, no, not above the sinful Profits of this

World, not above the Pleasure of Sin, and the filthy Lusts of the Flesh; thus will the unclean Person be ashamed, Shame will torment him; I must, saith he, now lye in Hell for ever, and pay dear for my Folly.

2. The Drunkard will be also tormented with Shame: I was such a Fool, (he then may say) that for the sake of my Cups, and Love to my cursed Companions, and merry Bouts, have lost God, the Perfection of Happiness; I rather chose to go to the Ale-house, or Tavern, to Drink and carouse with these Dam∣ned Wretches, than to go to hear Gods Word; I derided them that feared to sin against God, and accounted them Fools, but I must lye in Hell for ever, and pay dear for my wickedness.

3. Shame also will torment the Proud and Ambitious Person: Ah what a Fool was I, he will say, to love the Praise of Men more than the Praise of God! I sought vain Honour, and pleased my self with a Name, all my Design was to be great, and had in Esteem among Men; I was proud of my Estate, and despised he Poor; I was of a Haughty Spirit, and gloried in my Titles of Honour; I sought the Favour of my Prince, but regarded not the Favour of God; I was proud of my Parts, I gloryed in my Gifts, in my Beauty, in my Strength; I delighted my self in Antick Dresses, and in Decking of my Vile Body that now is here burning in Hell; I was so Graceless, that I would not leave off Idle and Foolish Fashions, though Godly Mini∣sters were grieved at me, and told me my Doom, and tho' God bore Witness against my High Head and Haughty Heart, by strange Prodigies in Nature, seen in divers poor Animals, yet I still vaunted my self in Pride, and Wantonness, and laught at Christs Ministers when they reproved me. O what shame torments me now, here must I lye in Hell under Gods Wrath for ever, and pay dear for my Folly!

4. The prophane Swearer and Blasphemer will be also tormented with Shame: O, saith he, I looked upon my self to be no small Person, but one of the Hero's of my Day, and fit to keep Company with great Men, because I could swear and curse with any of them; how often did I call upon God to Damn me! I have but that which I desired, he hath now damn'd me indeed: I acted like a fearless Brute Beast: O what Shame do I find my Soul covered with, that I should cast away my self for that filthy Vice that was no Profit to me any manner of way!

5. Shame also will terrifie, and bring Confusion upon the carnal

Worldling, or Covetuous Person, who made this World his God I had, he will say, store of Gold and Silver in my Bags and Chests, where it lay to rust, but I refused to feed the Poor, and to cloath the Naked, I regarded no distressed Members of Christ; I set my Heart upon my Earthly Treasure, valuing it above God and Jesus Christ: O what a Fool was I, in that I could not foresee how soon I must leave all that which I had gathered. I to get the World, slighted, nay, despised my own Soul; now if I had ten thousand Worlds, I would give them for the Favour of God, nay for one drop of Water to cool my Tongue.

6. The Lyar moreover will be tormented with Shame. Ah! saith he, how often did I read, that those that did love and make Lies should burn in this Lake, but I would not believe it; I damn'd my own Soul by telling Lies to please my graceless Compa∣nions, even to cause them to laugh and be merry, or to excuse my self, and free me from shame when on Earth, or for a little worldly Profit, Gain, or for popular Applause, I made no Conscience of telling Lyes: O what Shame doth these things now bring upon my Spirit!

7. The Seducer and Heretical person likewise will be filled and tor∣mented with shame, who preached false Doctrine, or sucked in detestable Errors, laying aside the chief Corner-stone, and mag∣nifying Morality, or the Light of natural Conscience, above Christ: I seemed, saith he, to be a strict and zealous Person, and deceived multitudes of People, but for trusting in my own Righteousness, for hugging a few base filthy Raggs I am dam∣ned: I was ignorant of Gods Righteousness, and of the Myste∣ries of the Gospel, yet gave out that none were true Christi∣ans but such as my self; I denyed that Christ that bought me, and did not believe the Resurrection of my Body, but now I find how the Devil blinded my Eyes, and now here tormented with Shame I must lie in these flames, Body and Soul for ever! O! and what a multitude of poor deluded Creatures have I been an Instrument to bring into this place! Wo is me that ever I was born!

8. The Hypocritical Professor will be tormented with Shame also: I rested (he will say) upon a bare Name of being Religious, pleased my self with the Shell, with an empty Cabinet, with∣out the Jewel, a Lamp of Profession, with a Form of Godli∣ness, my Business was to keep up my Credit amongst Gods People, that they might take me to be one of them; yet my own Conscience often told me I was not sincere, I loved not the Life

and Power of Godliness, I did all to be seen of men, had base ends, I appeared abroad to be what I was not at home: O what Shame now torments my Soul! I had a darling Lust which I would not forego, my heart was never really changed—Thus I might go on to the rest, &c. O what Shame will seize upon the Sinner, when all his vain Excuses are laid open, and all his Extenuations of his Guilt are discovered, when his se∣cret Deeds of Darkness are published (as it were) on the House-top, when his Breast shall be transparent to all Eyes, when his inward Thoughts, cursed Lusts, cruel Malice, Mur∣thers and Deceits, are made manifest, and all his beastly Sen∣sualities shall be laid open before God, Angels and Saints, when the Vails and Covers of Shame shall be taken off, how will he be confounded for ever!

9. The Devil also no doubt will reproach them for their Folly, * 3.22 though he be in Misery with them: Ah thou Wretch, may not he say, wast thou not a Fool to believe me, (whom thou wast often told was a Liar from the Beginning) and wouldst not believe thy God? See how I have betrayed thee, and blind∣ed thine Eyes, and made thee taken with silly Rattles, Toys and Triffles; I presented thee with false Money, with brass Coun∣ters, and thou didst take them, and refuse precious Gold and Pearl; I knew I was damned, and should be tormented, and I out of Malice to thy Soul resolved to try to make thee as miserable as my self, and I have done it: Alas I had no power to force thee, but I saw thou hadst no Strength to resist my Enticements, nor didst thou see thy own Disability, I hid it from thee, that thou mightest not look up to Christ for Help: I made thee believe thou wast a Christian, it was I that told thee thy Heart and State was good, (when I knew thou wast an undone Man) and thou didst believe me; I had more Ho∣nour shewed me by thee, than the Great God; thou didst be∣lieve me, and wouldst not believe Him, his Word, his Mini∣sters. Ah how just is it, thou Fool, that thou should'st lie here with me to Eternity in these Flames,

3. Moreover, Sorrow will violently penetrate and seize on the Soul of the Damned, partly upon the Account of what they * 3.23 have lost, together with the sense of the Evil they feel. O how great is the loss of an earthly Kingdom! doubtless no little Grief and Sorrow to a King who meets with that Affliction, but what is that to the loss of the presence of God, the Vision of God, and the glorious Enjoyment of Christ, and the Eternal

Crown and Kingdom above. Oh! what Grief and Perplexi∣ty will this be unto them, especially when they reflect on the small value of those Things for the sake of which they de∣prived themselves of Eternal Felicity! How have some mourn∣ed for the Loss of an Husband, a Wife, or Children! What will then the Sorrow be for the Loss of Jesus Christ? Christ is lost, Heaven is lost, and now here must I lye! O gulph of misery, dolesom darkness and endless Torment!

4. Despair will torment them also, this will make their pain and anguish more intolerable. O how dismal was the De∣spair of Spira and Child, but in Hell it will exceed, it will be utter Despair, without all Hope and Intermission!

5. Fury and Rage will afflict them also: O how will they tear, roar and howl in a hideous manner, hating themselves and cursing those that inticed them to sin and folly, and to slight the eternal Joys of Heaven?

Tenthly, The Misery which the Damned undergo in Hell will be great, upon the Account of their hateful and amazing Compa∣nions, * 3.24 viz. the Devils, they must dwell with Devils for ever: how have some who have but thought they have seen the Devil, trembled, and been terrified! Alas, alas! in Hell sinners shall be continually with him, nay with millions of Devils; who can express the Horror that will seize on the damned in this respect? We do not love to see such who have ruined us of our Estates, robbed us out of Malice of our good Names; a King in Chains, in a Dungeon, cannot like to behold the vile Traitor that dethroned him, that wounded him, and stript him of all his Royal Robes; thus hath the Devil dealt with those mi∣serable Creatures of lost Mankind that are damned; yet he shall be with them, and be their Companion, and may, as you heard, reproach them, which with the constant sight of his ugly face, will add to their Misery and Sorrow.

Eleventhly, The Place of Torment is called a Lake of Fire, yet * 3.25 it is called utter Darkness, they shall never see the least Glimpse of Light any more for ever. O how grievous is it to dwell in darkness! the Darkness of Egypt no doubt was one of their worst Plagues, Darkness that might be felt, but alas what was that * 3.26 darkness to the darkness which the damned shall be in; and feel to Eternity? If therefore the fire of Hell be material fire, yet it will not be like our common fire, the Property of which is to give Light; but it will be dark fire: God can change that quality of Fire, if he please, tho' it may have all other Pro∣perties,

yet not that. The Holy Ghost saith, speaking of the ungodly, who are as Clouds without Water, Trees whose Fruit is wi∣thered, twice dead, plucked up by the Root, that to them is re∣served the Blackness of Darkness for ever. The blackness of Dark∣ness shews the Horror of their Punishment, and it being reserv∣ed * 3.27 for them, shews the certainty of it: As their Deeds have been deeds of Darkness, Works of Darkness, and some of them have wrought Wickedness in secret, or in darkness, so their Punishment shall be Darkness, never to have the least Glimpse of external, nor internal, nor eternal Light, any more for ever.

Eleventhly, The Torment of the Damned is and will be in∣tolerable, because it will be for ever and ever, the Eternity * 3.28 of their Misery is that which above all things renders it amazing, 'tis called in my Text unquenchable Fire: O how astonishing is this! all the Tears of those miserable Wretches can never quench one spark of the fire; no, no, if they could weep a Sea of Brinish Tears, or a Sea of Blood, it could not al∣lay or extinguish the least spark of divine Wrath. God will never reverse the dismal sentence: How often doth our Saviour say, there the Worm dyeth not, and the Fire is not quenched: Sure he * 3.29 repeats it so oft, as I hinted before, because the Heart of Man is ready to question the Truth thereof. Wicked men are not willing to believe it, but they shall find it to be true, to their end∣less Sorrow at last: Ah Sirs, the Thoughts of this drives them into the greatest Horror imaginable; if Pain and Anguish be never so extream, yet if there is Grounds to hope and believe it will be but short, that affords some Ease, some Relief; but when there is no hope, but they must bear it as long as they live, (tho' they may live ten, twenty or thirty years) the Thoughts of this is intolerable. What then shall we say of the Torments of the Damned, which as they are far beyond all pain and misery that ever mortal felt on Earth, so they will abide to the days of Eternity; should one of you be cast into a Fire, a fierce Fire, and it was possible that your Body might lye there∣in, burning, and broiling, and you not be able to dye, for an hundred years, would not the Thoughts of such Punish∣ment be exceeding frightful and tormenting; but alas, alas! what is an hundred years to Eternity, if after ten hundred thousand million of years are run out in Hell, the damned might hope their Torments would be over, it would relieve them, but when so long a time (comparatively) is gone, they shall not be one moment nearer the end of their Sorrow and

Misery: If one sand of the Sea shore was removed, and but one in a year, yet should that be done or continued every year, un∣til all the sands on the Sea-shoar were removed, (tho' it would be a long time first) yet they would be all removed at last: And had the Damned but so much hope, that after so long a time as that would amount to, their Torments would have an end, it would revive their Spirits. O this word Eternity, Eternity, is most amazing to wicked men! besides, as in Pleasures, Joy and Delights, time seems to slide away in a silent and insensible man∣ner, so in horrid Pain and Misery the days seem long and te∣dious, every minute is accounted; so that the Consideration of this must needs make their Eternity, if it were possible, a double Eternity, nay, many Eternities; for one hour under the greatest Extremities of Misery seems ten times, nay, an hun∣dred times longer than an hours time in the Enjoyment of the sweetest Delight and Pleasure. An Eternity of Joy is long in respect of Duration, but seems short (saith a worthy Di∣vine) in respect of Apprehension. So on the other hand, say I, an Eternity of Pain, Torment and Misery, is long in re∣spect of Duration, but seems much longer in respect of Ap∣prehension.

Quest. But shall there not be an end of the Torments of the Dam∣ned? will infinite Goodness be so severe with his offending Creatures? can this stand consistent with the Sweetness of his Nature and infinite mercy?

Answ. I Answer, there is a Perfection in every one of Gods divine Attributes; as his Love is infinite to such who are his Elect ones, who do believe in him, honour and obey him, so is his Hatred infinite to all those who despise, hate and dis∣honour him.

2. God will be sure glorifie his Veracity, or the Truth of his Threatning: He that hath said, the righteous shall be saved with an everlasting Salvation, or shall have eternal Life, hath said, that the wicked shall be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power: They are * 3.30 tormented day and night for ever and ever. Now since God hath Decreed and denounced eternal punpishment to obstinate sinners, it is sufficient to satisfie all Doubts about the Justice of it. Let God be true, and every man a Liar; for divine Justice and Wrath is the Correspondence of his Will, Actions, and Holiness of his Nature to the damned: As divine Love and

Goodness is to such who are saved; we may therefore, saith one, as easily conceive there is no God, as that God is unjust, because absolute Rectitude is an inseparable per∣fection of his Nature; is God unrighteous who taketh Vengance? * 3.31 God forbid.

3. Sin deserveth no less than an infinite and an eternal pu∣nishment, therefore unless the Damned could give an infinite Satisfaction by suffering, they must suffer eternally, for they must lye in Prison until they have paid the uttermost farthing: But alas, how should they make full payment to Gods Justice who run continually into Debt, more and more! for the Damned in Hell do not cease sinning, they will sin to Eternity, and therefore must suffer to Eternity.

4. Nay, they will sin with the greatest Fury and Madness against God, when they come to be under the greatest sence of Despair imaginable; they will sin then like as the Devils do now, and will for ever, when they see they are deprived of all good, and only possess what is evil: O how will they hate God, blaspheme his holy Name for evermore! the blessed God is the Object of their Curses and eternal Aversation; in Hell is weeping and gnashing of Teeth.

Extream Sorrow and extream Fury, Despair and Rage (saith one) are proper Passions of lost Souls; their Enmity against God is direct and explicit, the Feaver is heightned into a Frenzy. If their Rage could extend to him, and their Power equal to their desire, they would dethrone the most High; Hatred takes pleasure in Revenge.

'Tis said of the Worshippers of the Beast, that they gnawed their Tongues for pain, and Blasphemed the God of Hea∣ven * 3.32 because of their pain: These Torments and Blasphemies of the Damned are clearly represented by these cursed impeni∣tent Idolaters.

If a Criminal were justly condemned to a severe Punishment, and should contumeliously, with the greatest Fury reproach the Prince by whose Authority he was condemned, could it be ex∣pected there should be a mitigation of the severity of the Sen∣tence?

How then should the righteous Judge of Heaven and Earth reverse or mitigate the Sentence against the Damned, who blaspheme his holy Majesty, and if they were able to effect as they are malicious to desire, would destroy his very being, and execute that on him which he in Justice inflicts on them?

5. To hast to the Application: The infinite Guilt that cleaves to sin, and the Consideration that they continually add more

Guilt upon their own Heads, requires a proportion in punishment, as the Evil of sin exceeds our Thoughts: The Majesty of God being infinite, consequently the punishment of it will be infinite, and beyond our Conceptions; it will be a let∣ting out of his infinite Wrath and utter extent of his power, there∣fore unto the Wicked is reserved the blackness of Darkness for ever.

APPLICATION.

From hence we may inferr, how great Evil there is in sin; O sin is the Plague of all Plagues! who can conceive how de∣testable * 3.33 a thing is sin in the sight of God, since He who is so gracious, merciful and compassionate a God, should throw mil∣lions of Men and Women in his Wrath into the lake that burns with fire and brimstone.

2. This also shews the woful Depravation of Mankind, what Darkness, Ignorance and Folly is in their Minds and Hearts, that choose Sin, when told not only how hateful it is to God, but what intolerable and durable Torments it doth expose them unto: One would think that a person that hears these things should never indulge his vicious Appetite any more, nor lay his Reins loose on the neck of his Lust, but it is more mar∣velous to see or hear that he who believes the Scripture, and doubteth not of the Truth of Hell Torments, should yet not∣withstanding lead an ungodly Life; what believe there is such Torments prepared for all impenitent Persons, and yet not turn to God by Jesus Christ!

3. From hence also we may inferr, how necessary it is that Ministers open the Torments of Hell, seeing Jesus Christ so of∣ten in the Gospel threatens all Hypocrites and Unbelievers there∣with: They that say it is legal Preaching, to preach such a Doctrine as this, know not what they say; will they magni∣fie their Wisdom above the Wisdom of Jesus Christ, and the first and great Preachers of the Gospel of Peace, who said, we knowing therefore the Terror of God, perswade Men; that is, to be∣leive in Christ, and to live godly Lives, that so they may ne∣ver * 3.34 feel Gods eternal Wrath; the Hearts of Men can more easily conceive of the Torments of Hell than of the Joys of Heaven.

And as it may be of use by way of Information, so also by way of Terror, and that to many sorts of Persons.

1. Tremble ye wordly Professors, who have earthly Spirits,

that set your Hearts on things below, and neither cloath the Na∣ked, nor feed the Hungry, Weep and howl for the misery that shall come upon you,—ye have heaped Treasure together against the last day; * 3.35 how will your Folly gall your Consciences when you lye in Hell-Torments! whilst you heap up Gold and Silver in your Bags and Chests, you heap up Wrath against the last day: Remember what Christ says unto you, And these shall go away into ever∣lasting * 3.36 punishment. What will your Profession signifie, if you love the World above God, which be sure you do, if you see a Brother or Sister in want, and do not give them such things that they need: Remember Mr. Child, I have made this World (saith he) my God.

2. Tremble you proud and vain-glorious Persons: Pride, cryes poor Mr. Child, hath undone me; The Proud and all that do wickedly * 3.37 shall be as stubble, and the day that comes shall burn them up. Will you glory in your Riches, Honours, Gifts, Knowledge, or any thing you have? will you not be reclaimed to throw off your God∣provoking Fashions, whatsoever comes of it, but plead to uphold your Lusts and Vanity, tho' the Name of God be dishonoured, and Religion brought into Contempt, and the Godly grieved.

3. Tremble you vain young Men and Women, who forget your Creator in the days of your Youth, that secretly resolve your own Hearts shall choose your ways; who will seed your car∣nal Appetites and wanton Desires, and will run on in wicked Courses, let Ministers say what they will, Godly Parents say what they will, yet you will swear, lye, be drunk, commit Uncleanness. O know, as you feed your Lusts here, and that burns in you, so shall Hell feed on you, and that fire like Chaff burn you up hereafter: Will a few merry Hours with your fil∣thy Companions make a compensation for the loss of your precious and immortal Souls? Are you willing to suffer the Wrath of God for ever, rather than to forgo your vain and wicked Courses?

4. Tremble ye that harbour Atheistical Thoughts in your Hearts, and are ready to think or hope there is no God: O how soon may you feel him within you, by his terrible Wrath! as Mr. Child in bitterness of Soul cryed out.

5. Tremble ye Lyars, that love to make a lye, for you shall have your portion in the Lake that burneth with fire and brimstone, which is the second death. * 3.38

6. Tremble ye who are light and frothy persons also, you that are Back-biters, Busie-bodys, that vilifie and reproach the Ser∣vants

of God out of Malice and Prejudice, you will be as Chaff that shall burn in Hell for ever.

7. Tremble all ye that slight Christ and his Gospel, and neg∣lect those convictions you have either of Sin or Duty, and that slight all serious thoughts of Eternity, or how things will go with you in another World, and who stiffle your Consciences, or turn a deaf ear to it's rebukes, God may awaken you er'e long in his Wrath, and tear you to pieces when there is none to deliver you.

8. Tremble all ye Hypocrites, whose Hearts condemn you for harbouring some Sin or another in your bosoms, who are not what you seem to be, but strive to cover your vileness under a cloak of a visible Profession: Fearfulness will soon surprize you: Who amongst us shall dwell with devouring fire? * 3.39 who amongst us shall dwell with everlasting burning? Hell is that place that is prepared for Hypocrites and Unbelievers: It seems by the * 3.40 word of our Blessed Saviour, that they above all are in a dangerous * 3.41 Estate, and shall not escape eternal burning.

9. Tremble ye Apostates, ye who have backsliden from God. O fear, lest God let out his Wrath upon you here, and it burn within you, whilst you are alive in the body; and if it prove a final Apostacy, Wo be to you as ever you were born! then there remains no more sacrifice for sin, but a certain fearful looking for of Judgment, and fiery indignation that shall devour the adversaries. * 3.42

Exhort. O Repent, Repent, haste to Christ, believe on him.

1. Motive. The God of mercy exercises much Patience to∣wards poor Sinners, O how doth he wait, O how willing is he they should be saved, and not come into the place of Torment.

2. He tells you what your End will be, if you believe not, if you accept not his Son, fly not for Refuge to take hold of Je∣sus Christ; if ye believe not in Christ, ye shall dye in your sins; that * 3.43 is, you shall be damned for ever: He that believeth and is baptized shall be saved, but he that believeth not shall be damned. He sets out the Torments of the damued by the most amazing figures, * 3.44 to move upon mens Spirits, and work upon their Minds, so that they being deterred from evil Practices may flee from the Wrath * 3.45 to come, by laying hold on the hope set before them; he gives warning before he strikes, tells you of your danger; Except ye repent ye shall all likewise perish; he that believeth on the son hath ever∣lasting life, and he that believeth not the Son, shall not see Life, but the * 3.46 Wrath of God abideth on him; the wicked shallbe turned into Hell, * 3.47 with all the Nations that forget God: You may know how it will

go with you at the last day, if you hear but Gods warning-pieces in his Word: Know ye not the unrighteous shall not inherit the King∣dom * 3.48 of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate Persons, nor abusers of themselves with mankind, nor Thieves, nor Drunkards, nor Extortioners; &c. Com∣pared with Rev. 21. 8.

3. God calls, nay cries to you sinners, O ye simple ones, why * 3.49 will ye love simplicity, and fools hate knowledge! turn ye at my reproof, and behold I will pour out my spirit upon you, &c.

4. He gives sinners time and space to repent, or a day of Grace. O how unex cusable will he leave every ungodly man at the last day! their destruction shall appear to be of themselves; be sure God will be clear when he judges, none shall have any thing to charge him with, all mouths shall be stopped. The man That wanted the Wedding-Garment was speechless.

5. God hath sent his Son to die for Sinners: God so loved the * 3.50 world that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life.

6. He sends his Ministers to call you, to invite you, who tell you all things are now ready: Sinners, will your sinful Ho∣nours, * 3.51 Riches or Pleasures, make a reparation for the loss of a Christ, the loss of Heaven, and loss of your own souls? Take two or three Directions.

1. Seek the Kingdom of Heaven first, before all things.

2. Take notice, this is the day of your Visitation, know now the * 3.52 things that belong to your peace, before they are hid from your Eyes: Behold now is the accepted time, &c.

3. Close with Christ whilst the Spirit strives with thee, and be∣fore Conscience is seared, or let out against thee, to tear thee in∣to pieces.

4. Attend carefully upon the means of Grace, and know assu∣redly that the Wages of Sin is eternal Death, even everlasting burnings, therefore renounce it with the greatest abhorrence; know all the Pleasures and Honours of this Life are but the Elements of carnal felicity, and according to the Judgment of Reason and sense would any one chuse the enjoyment of the greatest Pleasures for a day, and afterwards be satisfied to suf∣fer the most exquisite Torments for a year? much more folly and madness it is for momentary brutish delights to incurr the fiery Indignation of God for ever.

1. One word to you that are Believers, and I have done. * 3.53 O bless God for Jesus Christ, who has born the wrath of God for

you, and in your stead, that you might never feel the bitter••y, is of it, even Jesus who delivered us from wrath to come. * 3.54

2. Admire the distinguishing Grace and special Love of God: We love him, because he first loved us: It was his Love that over∣came you. The meer fear of Hell is not sufficient to Convert the Souls of men, tho' it may stop them in their way, and prevent great Abominations in the gross acts thereof, yet does not, cannot renew their Nature, regenerate and make holy their hearts and lives; that Religion that is the meer effect of fear will be according to the nature of its principle, even legal, wa∣vering and inconstant; yet the fear of Hell may awaken the sinner, and in some sence prepare for Grace: When the Soul is storm∣ed by the terror of Wrath, and the fear of Hell has made a breach, Divine Grace enters, but it is the Love of God and hopes of Heaven that works spiritual affections, (as the Obedi∣ence that flows therefrom is Evangelical, free and voluntary, from the entire consent of the Soul) and are abiding.

3. Be content with your Condition, tho' poor in this World, remember Lazarus, how much better was his state than the Rich Glutton's? O do not envy the wicked that are Rich, they will pay dear for their Wealth when they come to Hell, which they with greedy covetous minds heap up. I remember a Passage which is related in History: A General with an Army passing through another Princes Countrey, gave strict Order that no Person should offer to touch the least thing which belong'd to the Inhabitants; but nevertheless one Souldier as they were upon their March, stole a Bunch of Grapes, which the General being informed of, gave Order that he should immediately be put to Death; as he was go∣ing to Execution, he tell a eating his Grapes, and some Per∣sons looking greedily on him, he observing them, said, Do not envy me my Grapes, for they cost me dear, they cost me my Life.

4. Let it appear to all that you do love Jesus Christ, and pre∣ferr the honour of God and his interest above all things in this World; let the main end and design of your Souls in desiring Grace, Gifts, Knowledge, &c. and in all you act and do in his Service, be, that you may advance his Glory.

Sirs, the time is hear when it will be known who are Christs Wheat, true Christians, and who are not; but let all that are but Chaff tremble, for Hell is prepared for them: He will gather the Wheat into his garner, but the Chaffs he will burn up with unquen∣chable fire.

FINIS.

Notes

• * 1.1

  Serm. II. Preached March 12. 1693.
• * 1.2

  Gods Wrath opened.
• * 1.3

  Job 36. 18.
• * 1.4

  Joh. 3. 36.
• * 1.5

  External wrath opened.
• * 1.6

  Deut. 28. 22.
• * 1.7

  Levit. 10. 1, 2.
• * 1.8

  vers. 6
• * 1.9

  Isa. 42. 25.
• * 1.10

  Job. 16. 9.
• * 1.11

  Internal Wrath explained.
• * 1.12

  1 Thes. 1. 16.
• * 1.13

  Internal wrath on the Consci∣ences of Men opened.
• * 2.1

  See the Rela∣tion of him at large, Sold by A. and J. Chur∣chil, at the black Swan in Pater-Noster-Row.
• * 3.1

  The Narrative concerning Mr. Child is Sold by Tho. Fabian at the Bible in Cheapside, and worthy it is, Reader, of thy perusal.
• * 3.2

  The fire of Gods eternal wrath opened.
• * 3.3

  Mark 9. 43, 44, 45, 46, 47, 48.
• * 3.4

  Psa. 90. 11.
• * 3.5

  Tormens of Hell inconcei∣vable.
• * 3.6

  Hells Torments according to the fear of them.
• * 3.7

  Heb. 10. 26.
• * 3.8

  No pains like the pains of Hell.
• * 3.9

  Luk. 16. 24.
• * 3.10

  No Ease, no Comfort in Hell.
• * 3.11

  His Wrath without mix∣ture.
• * 3.12

  Rev. 14. 10.
• * 3.13

  2 Thess. 1. 9. Psa. 80. 11.
• * 3.14

  The damned cast into a laye of fire.
• * 3.15

  Isa. 30. 33.
• * 3.16

  Hell Torments can never sa∣tisfie Divine Justice.
• * 3.17

  Mat. 5. 26.
• * 3.18

  The Torments of Hell seize on the Souls of the damned.
• * 3.19

  Body and Soul both shall be tormented in Hell.
• * 3.20

  Conscience will torment the damned.
• * 3.21

  Dan. 10. 2. Shame will tor∣ment the dam∣ned.
• * 3.22

  The Devil will upbraid the damned.
• * 3.23

  The sorrow and despair of the damned will be great.
• * 3.24

  The wicked in Hell shall have the frightful company of Devils.
• * 3.25

  Hell is a dark place.
• * 3.26

  Exod. 10. 21.
• * 3.27

  Jude 13.
• * 3.28

  Torments of the wicked Eternal.
• * 3.29

  Mark 9.
• * 3.30

  2 Thess. 1. 8, 9.
• * 3.31

  Rom. 3. 5. 6.
• * 3.32

  Rev. 16. 10. 11.
• * 3.33

  Sin the great∣est evil.
• * 3.34

  2 Cor. 5, 11.
• * 3.35

  Jam. 5. 1, 2, 3.
• * 3.36

  Mat. 25. 46.
• * 3.37

  Mal. 4. 1, 2.
• * 3.38

  Rev. 21. 8.
• * 3.39

  Isa. 33. 14.
• * 3.40

  Mat. 24. 51.
• * 3.41

  Luk. 12. 45.
• * 3.42

  Heb. 10. 27.
• * 3.43

  Joh. 8. 24.
• * 3.44

  Mark 16. 16.
• * 3.45

  Heb. 6. 18.
• * 3.46

  Joh. 3. 36.
• * 3.47

  Psa. 9. 17.
• * 3.48

  1 Cor. 6. 9. 10.
• * 3.49

  Prov. 1. 26, 27.
• * 3.50

  Joh. 3. 16.
• * 3.51

  Mat. 22. 7.
• * 3.52

  Directions.
• * 3.53

  Comsort to Believers
• * 3.54

  1 Thess. 1. 10.