A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

A serious and Pathetical Description OF HEAVEN AND HELL, According to the Pencil of the HOLY GHOST; and the best Expositors: sufficient (with the blessing of GOD) to make the worst of men hate Sin, and love Holiness.

Being five Chapters taken out of a Book entituled, The whole Duty of a Christian; Composed by R. YOUNG•• of Roxwell in Essex, Florilegus▪

CHAP. XIX.

Section I.

THus as the Unbeliever and Disobedient is cursed in eve•••• thing, and where-ever he goes, and in whatsover he does: Cursed in the City, and cursed also in the field; cursed in the fruit of his body, and in the fruit of his ground, and in the fruit of his Cattell: Cursed when he cometh in▪ and cursed also when he goeth out; cursed in this life, and cursed in the life to come; as is at large exprest, Deut. 28. So the Believer that obeyes the voice of the Lord, shall be blessed in every thing he does, where-ever he goes, and in whatsoever befals him, as God promiseth in the former part of the same Chapter, and as I have proved in the eleven foregoing Sections. Yea, God will bl••ss all that belong unto him; for his children and posterity, yea many generations after him shall fare the better for his sake, Exod. 20.6. Gen. 30.27. Isa. 54.15. & 65.8. Rom. 11.28. Gen. 18.26, 29, 31, 32. & 26.24. & 39.5. 1 King. 11.12, 32, 34▪ & 〈…〉〈…〉

where he dwells, perhaps the whole Kingdom he lives in, Gen. 39, to 48. Chap. Whereas many, yea, multitudes, Numb. 25.18. Deut. 1.37. & 3.26. Psal. 106.32. even a whole Army, Iosh. 7.4, to 14. yea, his childrens children, unto the third and fourth generation, fare the worse for a wicked man, and an un∣believer, Exod. 20 5. Besides, his prayers shall profit many; for he is more prevalent with God, to take away a judgment from a people or a Na∣tion, than a thousand others, Exod. 17.11, 12, 13. And he counts it a sin to cease praying for his greatest and most malicious enemies, 1 Sam. 12.23. Though they like fools, would (if they durst, or were permitted,) cut him off, and all the race of Gods people, Psal. 83.4. Hester 3.6, 9, 13. Which is as if one with a hatchet should cut off the bough of a Tree upon which he standeth: For they are beholding to Believers for their very lives: yea, it is for their sakes, and because the number of Christs Church is not yet ac∣complisht, that they are out of Hell. But to go on, as all things (viz.) po∣verty, imprisonment, slander, persecution, sickness, death, temporal judg∣ments, spiritual desertions; yea even sin and Satan himself, shall turn to∣gether for the best unto those that love God, as you have seen: So all things shall turn together for the worst unto those that hate God, as all unbelievers do, Rom. 1.30. Iohn 15.18. even the mercy of God, and the means of grace, shall prove their bane, and inhaunce their damnation: yea Christ himself, that onely summum bonum, who is a Saviour to all Believers, shall be a just revenger to all Unbelievers: and bid the one, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels, Matth. 25.41, 46. Which shall be an everlasting departure, not for a day, nor for years of dayes, nor for millions of years, but for eternity; into such pains as can neither be expressed nor conceived, Iude 6, 7. Rev. 20.10. Mat. 3.12. Heb. 6.2.

Sect. 2. Wickedness hath but a time, a short time, a moment of time; but the punishment of wickedness is beyond all time; There shall be no end of plagues to the wicked man, Prov. 24.20. Their worm shall not dye, neither shall their fire be quenched, Isa. 30.33. & 66.24. Matth. 25.41. Mark. 9.44. And therefore it is said, the smoak of their torment doth asce••d for ever and ever, Rev. 4.12. & 20.10. So that if all the men that ever have, or shall be created, were Briareus like hundred-handed, and should at once take pens in their hundred hands, and do nothing else for ten hundred thousand millions of years, but sum up in figures as many hundred thousand mil∣lions as they could; yet never could they reduce to a total, or confine within number, this trisyllable word [Eternall,] or that word of four syllables [Everlasting.]

Now let such as forget God, but seriously consider this; it will not be an imprisonment during the Kings pleasure, but during the King of Kings pleasure: It is not a captivity of seventy years, like that of the children of Israel in Babylon; for that had an end: nor like a captivity of seventy millions of generations; for that also would in time be expired: but even for ever: The wicked shall live as long in Hell, as there shall be a just God in Heaven.

Here we measure time by dayes, months, years▪ but fot 〈…〉〈…〉

is no Arithmetitian can number it: no Geometrician can measure it. Fo•• suppose the whole world were turned into a mountain of sand, and that a little Wren should come every thousand year, and carry away from that heap but one grain of the sand, what an infinite number of years would be spent and expired, before the whole heap would be fercht away? but admit a man should stay in torments so long, and then have an end of his woe, it were some comfort to think, that an end will come: but alas▪ when she hath finished this task a thousand times over, he shall be as far from an end of his anguish, as ever he was the very first hour he entered into it.

Now, Suppose thou shouldest lye but one night grieviously aff••••cted with a raging fit of the stone, strangury, tooth-ach, pangs of travel, or the like; though thou hadst to help and ease thee, a soft bed to lye on, friends about to comfort thee, Physitians to cure thee, all cordial and comfortable things to aswage thy pain; yet how tedious and painfull would that one night seem unto thee? how wouldest thou toss, and tumble, and turn from one side to another? counting the clock, esteeming every minute a month, and thy present misery unsupportable. What then will it be to lie in stames of fire? (to which our fire is but ayre in comparison,) fire and brimstone kept in the highest flame by the unquenchable wrath of God, world without end; where thou shalt have nothing about thee but darkness and horrour; wayling and wringing of hands, desperate yellings and gnashing of teeth; thy old companions in vanity and sin, to ban and curse thee; the Devils insulting over thee, with cruelty and scorn; the never-dying worm of conscience, to feed upon thy soul and flesh, for ever and ever. O everlasting eternity▪ a never-dying life, an ever-living death!

Which yet is but just with God; for if thou mightest have lived for ever, thou wouldst have sinned for ever. If God would everlastingly have spared thee, thou wouldest have everlastingly hated and provoked him. What then can be more equal, then that thou shouldst suffer everlastingly?

O then bethink thy self of this word eternal and everlasting, and ponder upon it: yea do but indeed believe it, and it will be enough to break thine hard heart, and make it relent and repent, and thereby prevent the wrath to come. It will put thee to a demur, What have I done? what am I now about? whether will this course tend? how will it end? what will become of me if I go on? in chambering and wantonness, surfeting and drunkenness, strife and envying, swearing, prophaneness, earthly-mindedness, and the like? For indignation and wrath, tribulation and anguish, shall be upon the soul of every one that doth evil, and continueth therein, as the A∣postle witnesseth, Rom. 2.8, 9. O then! break off thy sins without delay, and let there be an healing of thine errors.

Sect. 3. Neither is the extremity of pain inferiour to the perpetuity of it, it is a place full of horrour and amazedness; where is no remission of sin, no dismission of pain, no intermission of sense, no permission of comfort; its torments are both intollerable and interminable: and 〈◊〉〈◊〉 neither he enda∣〈…〉〈…〉

The pangs of the first death are pleasant, compared with those of the second: For mountains of sand were lighter, and millions of years shorter, than a tithe of those torments, Rev. 20.10. Iude 7. It is a death which hath no death; it hath a beginning, it hath no ending, Matth. 3.12. Isa. 66 24.

The pain of the body, is but the body of pain; the anguish of the soul, is the soul of anguish: For should we first burn off one hand, then ano∣ther, after that each arm, and so all the parts of the body, it would be deemed intollerable; and no man would endure it for all the profits and pleasures this world can afford; and yet it is nothing to the burning of body and soul in hell. Should we endure ten thousand years torments in hell, it were grievous; but nothing to eternity: Should we suffer one pain it were miserable enough; but if ever we come there, our pains shall be for number and kinds, infinitely various, as our pleasures have been here; every sence and member, each power and faculty both of soul and body, shall have their several objects of wretchedness, and that without intermission, or end, or eas••▪ or patience to endure it, Luke 12 5. & 16.23. Matth. 3.12. & 5.22. & 22.23.

The Schools affirm, that the least torture in Hell, exceeds the greatest that can be devised by all the men on earth; even as the least joy in Heaven, surpasseth the greatest comfort here on earth. There is scarce any pain here on earth, but there is ever some hope of ease, mitigation, or intermission; of some relief or deliverance: but in Hell, their torments are easeless, endless, and remediless; unsufferable, and yet ineviteable, and themselves left hope∣less, helpless, pittyless.

It were misery enough, to have the head-ach, tooth-ach, Collick, gowt, burning in the fire; or if there be any thing more grievous: Yea, should all these, and many more meet together in one man, at one instant: they would come infinitely short of the pains of Hell. Yea, they would all b•• bar as the stinging of Antes, to the lashes of those Scorpions: but as dr••pes, to those Vials of wrath, as sparks to that flame, as Chrysostome speaks. The Furnace of Babell, was but a flea-biting, to this tormenting Tophet, prepared of old, Isa. 30. He hath made it deep and large, the pile there∣of is fire and much wood; the breath of the Lord like a stream of brimstone, doth kindle it, vers. 32. So that it were happy for reprobate spirits, if they were in no worse condition, than so many Toads or Serpents. As consi∣der, If a dark dungeon here be so loathsome, what is that dungeon of eter∣nal, of utter darkness? If material fire be so terrible, what is Hell fire? Here we cry out of a burning feaver, or, if a very coal from the hearth do but light on our flesh, O how it grieves us; we cannot hold our finger for one minute in scalding lead; but there both body and soul, shall fry in ever∣lasting flames, and be continually tormented, by infernal fiends; whose society alone, would be sufficiently frightfull.

Sect. 4. Now consider▪ Is one hours twitches of t•••• ••orm of conscience here? yo•• one minutes t••••ch of a tooth pulling out, so unsufferable? what is a 〈…〉〈…〉mented

in that flame: what think we shall that torment be, when body and soul come to be united in torment? since the pains of Hell are more ex∣quisite, than all the united torments, that the earth can invent. Yea, the pains and sufferings of the damned, are ten thousand times more than can be imagined by any heart under heaven, and can rather (through necessity) be endured, than expressed. It is a death never to be painted to the life; no pen nor pencil, nor art, nor heart, can comprehend it, Matth. 18.8, 9, 10. & 25.30. Luke 16 23, 24. 2 Pet. 2.4. Isa. 5.14. & 30 33. Prov. 15.11. Yea were all the land paper, and all the water ink, every plant a pen, and every other creature a ready Writer, yet they could not set down the least piece of the great pains of hell-fire.

Now add eternity to extremity, and then consider hell to be hell indeed. For if the Ague of a year, or the Collick of a month, or the Rack of a day, or the burning of an hour be so bitter here; how will it break the hearts of the wicked, to feel all these beyond all measure, beyond all time? So that it is an evil and bitter thing, to depart from the living God.

We poor mortals, (until God does bring us from under the power of Satan unto himself) do live in the world, as if hell were not so hot, no•• the Devil so black, as indeed they are: as if Hell and Heaven, were the one not worth the avoiding, the other not worth the enjoying: but the heat of fire was never painted, and the Devil is more deformed than represented on the wall. There are unexpressible torments in Hell, as well as unspeakable joyes in Heaven.

Nor will this be their case alone, that are desparately wicked; cursing and blaspheming Drunkards, and sheders of blood; but of all impenitent persons. As for instance, They who have lived in the fire of lust here, must not think much to be scorched in the flames of Hell hereafter, Heb. 13.4. Rev. 21.8. & 22.15. The detractor is a devil above ground, his tongue is already set on fire from hell, James 3.6. Rev. 16.10, 11. which does sadly presage, what will be his portion for ever, unless repenta••ce quench, those flames; and so of the like offenders, Psal. 9.17. Revel. 22.12. As what sayes the Apostle? Neither fornicators, nor thieves, nor murtherers, nor drunkards, nor swearers, nor raylors, nor lyers, nor covetous persons, nor unbelievers, nor no unrighteous persons shall inherit the Kingdom of Heaven, but shall have their part and portion in that lake which burneth with the fire and brimstone, which is the second death, 1 Cor. 6.9, 10. Rev. 21.8. which did they well consider, they durst not continue in the practise of these sins without fear or remorse, or care of amendment.

Sect. 5. Now what heart would not bleed, to see men run headlong into these tortures that are thus intollerable? Dance hoodwinkt into this perdi∣tion? O that it were allowed to the desperate russians of our dayes, that swear and curse, drink and drab, rob, shed blood, &c. (as if Heaven were blind and deaf to what they do) to have but a sight of this Hell! how would it charm their mouths, appale their spirits, strik•• fear and astonishment into their hearts? Yea if a sinner could see but one glimpse of hell, or be suffered to look one moment into that fiery Lake, he would rath〈…〉〈…〉

sin. Nor can I think they would do as they do, if they did but either see or foresee, what they shall one day (without serious and unfeigned re∣pentance) feel. And indeed, therefore are we dissolute, because we do not think what a judgment there is after our dissolution: because we make it the least, and last thing we think on; yea, it is death, we think, to think upon death: and we cannot endure that dolefull bell which summons us to judgment, Lam. 1.9. Deut. 32.29. Oh that men would believe and consider this truth, and do accordingly!

Oh that thou wouldest remember, that there is a day of account, a day of death, a day of judgment coming, Heb. 9.27. Matth. 25. wherein the Lord Iesus Christ shall be revealed from Heaven▪ with his mighty Angels, in flaming fire, to render vengeance unto them which obey not his Gospel; and to punish them with everlasting perdition from the presence of the Lord, and from the glory of his power, as the Apostle speaks, 2 Thes. 1.7, 8, 9. Iude 15. Isa. 33 14. Mat. 25.46.

As consider seriously, I beseech you, whether it will not be worth the while, so to foresee the torments of Hell, that you may prevent them: Or if otherwise, will you not one day wish you had, when death comes and ar∣rests you to appear before the great and terrible Iudge of all the world? Luke 16 23. to 32. Matth. 13.30, 38. at which time an Assizes or Quarter-Sessions shall be held within thee, where Reason shall sit as Iudge, and Sa∣tan shall put in a Bill of Indictment, as long as that Book in Zechary, Chap. 5.2. Ezek. 2.9, 10. wherein shall be alleged all the evil deeds that ever thou hast committed, and all the good deeds that ever thou hast omitted, with their several circumstances that may aggravate them, Eccles. 11.9. & 12.14. 2 Cor. 5.10. and all the curses and judgments that are due to every sin. Thine own Conscience shall accuse thee, and thy memory shall give bitter evidence against thee; and thou shalt condemn thy self, before the just condemnation of thy Iudg, who knows all thy misdeeds better than thy self, 1 Iohn 3 20. Which sins of thine will not then leave thee, but cry unto thee, We are thy works, and we will follow thee, Rev. 14.13.

And then who can sufficiently express what thy grief and anguish will be, when the summons both of the first and second death do overtake thee at once? Prov. 1.27. And when at once thou shalt think of thy sins past, thy present misery, and the terrour of thy torments to come; and how thou hast made Earth thy Paradise, thy belly thy God, and lust thy Law; so sowing vanity, and reaping misery. And finding, that as in thy prosperity thou neglectedst to serve God, so now in thy adversity God refuseth to save thee, Prov. 1.24. to 32. Ezek. 23.35. When thou shalt call to mind the many warnings thou hast had of this dolefull day, from Christs faith∣full Ambassadours, and how thou then madest but a mock or jeer at it, Prov. 1 25. and think how for the short sinfull pleasures thou hast enjoy∣ed, thou must endure eternal pains, Luk. 16.24, 25. & Rev. 6.12.10.18. Which yet thou shalt think most just and equal; saying, As I have deserved, so I am served: for I was oft enough offered mercy, yea 〈◊〉〈◊〉 to accept thereof▪ but I preferr•••• 〈◊〉〈◊〉 pleasing of my 〈…〉〈…〉

and the allurements of Satan, than the Word of God, or the motions of his holy Spirit, Prov. 1.24, &c. Mark 16.16. And (which I would have thee think upon) Hell fire is made more hot, by neglecting so great salvation, Heb. 2.3. This is the condemnation (saith our Saviour, none like this) that light is come into the world, and men loved darkness rather than light, because their deeds were evil, Joh. 3.29. Now salvation is freely offered, but men reject it; hereafter they would accept of salvation, but God will reject them. Yea then a whole world (if thou hadst it) for one hours delay, or ••••∣spite, that thou mightest have space to repent, and sue unto God for mercy: but it cannot be, because thy body, which joyned with thy soul in thy sinfull actions, is now altogether unfit to joyn with her in the exer∣cise of repentance; and repentance must be of the whole man. Besides, death will take no pitty; the Devil knows no mercy, and the God of mercy will have utterly forsaken thee. Then wilt thou say, Oh that I had been more wise! or that I were now to begin my life again; then would I contemn the world with all its vanities: yea, if Satan should then offer me all the treasures, pleasures and promotions of this world, he should never entice me to forget the terrours of this dreadfull hour, and those worse which are to follow, Luke 16.24, &c. & 13.28.

But, Oh wretched Caitiff that I am! how hath the Devil and my own deceitfull and devilish heart deluded me? and how am I served according∣ly? For now is my case more miserable than the most despised Toad or Serpent, that perisheth when it dieth; in that I must go to answer at the great Judgement-seat for all my sins, that am not able to answer for one of the least of them, Eccles. 12.14. Mat. 18.34. that I who heretofore gloried in my lawless liberty, am now to be enclosed in the very claws of Satan, as the trembling Partridge within the griping tallons of the ravening and devouring Falcon. Oh, Cursed be the day when I was born, and the time when my mother conceived me, &c. Job. 3.

Sect. 6. And so death having given thee thy fatal stroke, the Devil shall seize upon, or snatch away thy soul, so soon as it leaves thy body, Luk. 12.20. and hale the hence into the bottomless lake, that burneth with fire and brimstone; where she is to be kept in chains of darkness, until the general judgment of the great day, Jude 6, 7. 1 Pet. 3.19 Rev. 21.8. Thy body in the mean time being cast into the earth, expecting a fearfull resurrection, when it shall be re-united to thy soul; that as they sinned together, so they may be everlastingly tormented together, Heb. 10.27. At which general Iudgment, Christ sitting upon his Throne, Joh. 5.22. shall rip up all the Bene∣fits he hath bestowed on thee, and the miseries he hath suffered for thee; and all the ungodly deeds that thou hast committed, and all the hard speeches which thou hast spoken against him, and his holy ones, Jude 15. Eccles. 12.14. & 11.9. Within thee shall be thine own conscience, more then a thousand witnesses to accuse thee: the Devils who tempted thee to all thy lewd∣ness, shall on the ••ne side testifie with thy conscience against thee; 〈◊〉〈◊〉 on the other side shall stand the holy Saints and Angels, approv〈…〉〈…〉

thee all the world burning with flaming fire; above thee an irefull Iudg of deserved vengeance, ready to pronounce his heavy sentence upon thee: beneath thee the fiery and sulphureous mouth of the bottomless pit, gaping to receive thee, Isa. 5.11, 14. And in this wofull and dolefull condition thou must stand forth to receive with other Reprobates this thy sen∣tence, Rom. 14.10. 2 Cor. 5.10. [Depart from me] there is a separa∣••ion from all joy and happiness, [ye cursed,] there is a black and dire∣full excommunication, [into fire] there is the extremity of pain, [ever∣lasting,] there is the perpetuity of punishment; [prepared for the Devil and his Angels] there are thy infernal tormenting, and tormented com∣panions, Matth. 25.41. O terrible sentence! from which there is no escaping, withstanding, excepting, or appealing. Then, O then shall thy mind be tormented to think; how for the love of abortive pleasures, which even perished before they budded; thou ha••t so foolishly lost Hea∣vens joyes, and incurred hellish pains, which last to all eternity, Luke 16.24, 25. Thy conscience shall ever sting thee like an Adder; when thou calle••t to mind, how often Christ by his Ministers offered thee remission of sins; and the Kingdom of Heaven freely; if thou wouldst but believe and repent, and how easily thou mightest have obtained mercy in those dayes. How near thou wast many times to have repented; and yet didst suffer the Devil and the World, to keep thee still in impenitency; and how the day of mercy is now past, and will never dawn again. Thy understand∣ing shall be racked to consider, how for momentary riches, thou hast lost eternal treasure; and exchanged Heavens felicity, for Hells misery: where every part and faculty, both of thy body and soul, shall be conti∣nually and alike tormented, without intermission or dismission of pain, or from it: and be for ever deprived of the beatifical sight of God; wherein consists the soveraign good, and life of the soul. Thou shalt never see light, nor the least sight of joy; but lye in a perpetual prison of utter darkness: where shall be no order but horrour; no voice but howling and blaspheming; no noise but screeching and gnashing of teeth; no society but of the Devil and his Angels, who being tormented themselves, shall have no other ease, but to wreak their fury in tormenting thee, Matth. 13.42. & 25.36, &c. Where shall be punishment without any pity, misery without any mercy, sorrow without succour, crying without comfort, malice without measure, torment without ease, Rev. 14.10, 11. Where the wrath of God shall seize upon thy soul and body, as the flame of fire does on the lump of pitch, or brimstone, Dan. 7.10. In which flame thou shalt ever be burning, and never consumed; ever dying, and never dead, ever roar∣ing in the pangs of death, and never rid of those pangs; nor expecting ••••d of thy pains. So that after thou hast endured them so many thou∣sand years as there are blades of grass on the earth, or sands in the Sea, 〈◊〉〈◊〉 on the heads of all the sons of Adam from the first to the last born; 〈◊〉〈◊〉 there have been creatures in Heaven and Earth; thou shalt be no near∣er 〈◊〉〈◊〉 and of thy torments, than thou wast the very first day that thou 〈…〉〈…〉 into them: yea so far are they 〈…〉〈…〉, that they are ever 〈…〉〈…〉

damned soul could but conceive some hope, that those torments should have an end: this would be some comfort, to think that at length an ••nd will come, but as often as thy mind shall think of this word never, (and thou shalt ever be thinking of it) it will rend thy heart in pieces with ••••ge, and hideous lamentation: as giving still new life, to those unsuf∣ferable sorrows; which exceed all expression, or imagination. It will be another hell in the midst of hell. Wherefore consider seriously what I say, and that while the compassionate arms of Iesus Christ lye open to receive you; and do thereafter, Prov. 1.24, &c. Take warning by Pharaoh's ex∣ample, who in the Rich mans scalding torments hath a Discite à me, Learn of me, Luke 16.23, &c. For he can testifie out of wofull experience, that if we will not take warn••ing by the Word, (that gentle warner) the next shall be harder, the third and fourth harder than that; yea, as all the ten plagues did exceed one another; so the eleventh single exceeds them altogether. Innumerable are the curses of God against sinners, Deut. 28. but the ••ast is the worst, comprehending and transcending all the rest. The fearfullest plagues, God still reserves for the upshot: all the former do but make way for the last.

H••ll in Scripture is called a Lake, that burneth with fire and brimstone: and than the torment of the former, what more acute? than the smell of the latter, what more noysome?

CHAP. XX.

Sect. 1. THus I say, shall they be bid, Depart ye cursed into everlasting fire, &c. while on the contrary the same Christ shall say unto the other, Come ye blessed of my Father, inherit, the Kingdom prepared for you, from before the foundation of the world, Mat. 25 34. Which Kingdom is a place where are such joyes, as eye hath not seen, nor ear heared, neither hath it entred into the heart of man to conceive, 1 Cor. 2.9.

A place where there shall be no evil present, nor good absent, Heb. 9.12. Mat. 6.20. In comparison whereof, all the Thrones and Kingdoms upon earth, are less than the drop of a bucket, Deut. 10.14. 2 Cor. 12.2, 4. Isa. 66.1.

Heaven in Scripture, is compared to a Kingdom for soverainty, to a Throne for preheminency, to a Crown for state and majesty, to an Inhe∣ritance for perpetuity, to a Marriage-feast for plenty, pleasure and deli∣cacy, and to whatsoever else may set forth its excellency; though in∣deed in these comparisons, there is little or no comparison, as I might shew you in many particulars, if I would be large: for instances in this case would be endless.

There death shall have no more dominion over us, Rom. 6.9. The Sun▪ shall not burn us by day, nor the Moon by night, Psal. 121.6. There all 〈◊〉〈◊〉 shall be wiped from our eyes, Rev. 7.17. There shall be no sorrow, no•• pain, nor complaint; there is no malice to rise up against us, no 〈…〉〈…〉 afflict us; no hunger, thirst, wearisomness, temptation, to disquiet us, 〈…〉〈…〉 19, 20. Heb. 9.12. There is no death nor dearth, no pin••••g nor 〈…〉〈…〉

Rev. 7.16, 17. & 21.4. Heb. 9.12. There, O there! one day is better than a thousand; there is Rest from our Labours, Peace from our Enemies, Freedom from our Sinnes, &c. Iob. 3.17. Heb. 4.3, 9, 10, 11, Rev. 14 13. Heb. 9.12, 15.

Sect. 2. Unto which Negative Priviledges, there are also added Posi∣tive of all sorts, as I might plentifully prove, but I study brevity. Do we de∣light in good company? what pleasure shall we take in the company of Saints and Angels? in whom there is nothing not amiable, comfortable, delectable? nothing in us, that may cool the fervour of our love and affection to them. And so of all other enjoyments: As, Dost thou desire beauty, riches, honour, pleasure, long life, or whatever else can be named? No place so glorious by creation, so beautifull with delectation, so rich in pos∣session, so comfortable for habitation, nor so durable for lasting, Heb. 12.22. 1 Pet. 1.4. 2 Cor. 4.17, 18. Rom. 9.3. &. 8.18. There are no Estates but In∣heritances, no Inheritances but Kingdomes, no Houses but Palaces, no Meals but Feasts, no noise but Musick, no Rods but Scepters, no Gar∣ments but Robes, no Seats but Thrones, no coverings for the head, but Crownes, Rom. 8.17. Tit. 3.7. Heb. 9.15. Mat. 25.31, 34. 2 Tim. 4.8. Gal. 4.7. 1 Pet. 3 9, 10. Mar. 10.23, 24, 25. Rev. 7.13, 14, 15. & 6.11.

There we shall see the blessed face of God, which is the glory of all sights, the sight of all glory. Yea, we our selves shall out-shine the Sun in brightnese, Mat. 13.43. For if the brightness of the body, shall match the Sun, what will the glory and splendour of the soul be? And yet such honour shall all the Saints have. For when Christ which is our head, and life, shall appear; then shall we also appear with him in glory. And he shall change our vile and mortal body, that it may be fashioned like to his glorious body, Col. 3 4. Phil 3.21.

Briefly, Our joy shall there be fall, and none shall be able to take it from us, or diminish it, Iohn 15.11. & 16.22. There is fulness of joy, and pleasures for evermore, Psal. 26. Joyes and pleasures never ebbing, but ever slowing to all contentment. There we shall rejoyce, for the pleasantness of the place we possess; for the glory of our souls and bodies, which we have put on; for the world which we have overcome; for Hell which we have escaped; for the joyes of Heaven which we have attained to. We shall have joy above us, by the beatifical vision and sight of God: joy within us, by the peace of conscience, even the joy of the Holy Ghost; and joy round about us, by the blessed company, and fellowship of our associates, the holy Saints and Angels.

Sect. 3. And in reason, if a Christian-soul in this Tabernacle of the body, wherein we see but as in a glass, be so delighted to see the face of God manifested in Iesus Christ; If it so glads a Child of God, when he can but in the least measure master his corruptions, or hath occasion to manifest the sincerity of his affectionate love to his Maker, and Redeemer, 〈…〉〈…〉 to serve his Brethren in love: How joyfull will he be, when these gra∣〈…〉〈…〉 be perfected, and he freed from all grievances inward and out∣〈…〉〈…〉 Yea, if the communion, and 〈◊〉〈◊〉 of Gods Spirit, and 〈…〉〈…〉 and ordinances▪ 〈…〉〈…〉

better than a thousand with the ungodly, Psal. 84.10. What will it be to en∣joy the immediate presence, and glory of God our Father? Christ our Re∣deemer, and elder-Brother? the Holy Ghost our Comforter? the Angels and Saints our Consorts, and Companions?

Our condition there will be so joyfull, that look we outwardly, there is joy in the society, Heb. 12.22. if inwardly, there is joy in our own feli∣city, 1 Cor. 2.9. Look we forward, there is joy in the eternity, 1 Pet. 5.10. Mark. 10.30. So that on every side we shall be even swallowed up of joy, Isa. 35.10. & 51.11. Matth. 25.23. & 18.10. Heb. 12.2, 22. Psal. 16.11. As, Oh the multitude and fulness of these joyes! so many, that only God can number them; so great, that he onely can estimate them; of such ••arity and perfection, that this world hath nothing comparable to them, 2 Cor. 12.2, 4. As, Oh the transcendency of that Paradise of pleasure! where is joy without heaviness or interruption; peace without perturba∣tion; blessedness without misery; light without darkness; health without sickness; beauty without blemish; abundance without want; ease without labour; satiety without loathing; liberty without restraint; security without fear; glory without ignominy; knowledg without ignorance; eyes without tears; hearts without sorrow; souls without sinne: where shall be no evil heard of to affright us, nor good wanting to chear us: for we shall have what we can desire, and we shall desire nothing but what is good, Deut. 10.14. Isa. 66.1. 1 King. 8.27. Mark▪ 10.21. Luke. 18.22. 1 Pet. 5.10. Iohn 4.36. & 10.28. Matth. 25.46.

Sect. 4 While we are here, how many clouds of discontent have we, to darken the sunshine of our joy? when even complaint of evils past, sense of present, and fear of future, have in a manner shared our lives among them. Here we love and loath in an instant, (like Amnon to his Sister Tamar,) in Heaven there is no object unlovely, nothing which is not ex∣ceeding amiable and attractive: And not attractive onely, but retentive al∣so; for there we shall not be subject to passion, nor can we possibly there misplace our affection. Here we have knowledg mixed with ignorance, faith with doubting peace with trouble, yea trouble of conscience. Or in 〈◊〉〈◊〉 we have peace of conscience, alas how often is it interrupted, with 〈◊〉〈◊〉 of spirit? Now rejoyce we with joy unspeakable and glorious, 1 Pet. 1.84 but alas anon it falls out, that we need to pray with David, Restore unto us the joy of thy salvation, Psal. 51.12. but there is peace, even full without want, pure without mixture, and perpetual without all fear of foregoing, Dan. 2.44.

There shall be no concupiscence to tempt, no flesh to lust against the spirit, no law in our members to rebel against the law of our mindes.

Now abideth Faith, Hope and Charity; these three now abide: but in Heaven, Vision succeeds in the place of Faith; attainment in the place of Hope; and perfect fruition and delectation in the room of Ch••••rity. There Promises shall end in performances, Faith in sight and 〈…〉〈…〉∣sion, Hope in fruition and Possession; yea time it self shall be swallowed 〈◊〉〈◊〉 in Eternity: these are the Soul•• Dowries in Heaven, where God 〈…〉〈…〉

in Abraham, temperance in Ioseph, strength in Sampson, meekness in Moses, wisdom in Solomon, patience in Iob, (for it is rare to find all these graces, compleatly to meet in any one subject,) but then and there he shall be omnia in omnibus; all these in every of his servants! God shall be all in all, even the fulness of him that filleth all in all things, as the A∣postle speaks, Ephes. 1.23. The onely knowledg of God, shall fill up our understandings; and the alone love of God, shall possess our affections. God shall be all in all to us; he will fill up our rational part with the light of wisdom; our concupiscible part or appetite, with a spring of righteousness; and the irascible part with perfect peace and tranquility, as Bernard ex∣presseth it. That is a blessed state, perpetual and unchangeable: There is eternal Security, and secure Eternity, as Bernard speaks: Or as Austin hath it, There is blessed Eternity, and everlasting Blessedness.

Let the end of our life then be, to come to a life whereof there is no end; unto whith the Lord in his good time bring us, that we who now sow in tears, may then reap in joy, the which he will be sure to do, if we but for a short time serve him here in righteousness and sincerity. But otherwise, look we not for eternal happiness, but for everlasting misery: For it is an ever∣lasting Rule, No grace, no holiness here; no glory, no happiness hereafter.

To summe up all in a word, there is no joy here comparable to that in Heaven: all our mirth here to that is but pensiveness: all our pleasure here to that but heaviness: all our sweetness here to that is but bitterness: Even Solomon in all his glory and royalty, to that, was but as a spark in the chimney, to the Sun in the firmament. Absaloms beauty, to that, is but deformity. Sampsons strength, to that, is but infirmity. Methusalahs age, to theirs, is but minority and mortality. Hazaels speed, and swiftness, but a snails pace to their celerity. Yea, how little, how nothing, are the poor and tempo∣rary enjoyments of this life, to those we shall enjoy in the next? 1 Cor. 2.9. Yea Paradise, or the Garden of Eden, was but a wilderness, compared with this Paradise. And indeed, if the Gates of the City be of Pearl, and the streets of Gold; what then are the Inner-rooms, the dining and lodging Cha••••••••s? the Presence Chamber of the great Monarch of Heaven and 〈◊〉〈◊〉 what then may we think of the Maker and Builder thereof?

In fine, (that I might da••kly shadow it out, sith the lively repre∣sentation thereof is meerly impossible) This life everlasting is the per∣fection of all good things. For Fulness is the perfection of Measure; and Everlastingness the perfection of Time; and Infiniteness the perfecti∣on of Number; and Immutability the perfection of State; and immensity the perfection of Place; and Immortality the perfection of Life; and God the p••••fection of All: who shall be All in All to us; meat to our taste, beauty to our eyes, perfumes to our smell, musick to our ears. And what shall I say more? but as the Psalmist saith, Glorious things are spoken of thee, thou City of God, Psal. 87.3. See Rev. 4.2, 3. & 21.10. to the end.

Sect. ••. The glory of Heaven, cannot be comprehended here; onely God hath vouchsafed to give us some small glimpses in the Scripture, 〈…〉〈…〉 we may fram•• a conjecture, considerable enough to make u•• 〈…〉〈…〉

of his fatherly condescension, to stoop to our capacity, in representing Hea∣venly things under earthly types: shaddowing out the joyes thereof, by whatsoever is precious and desirable in this life; as Cities, Kingdoms, Crowns, Pearls, Iewels, Marriages, Feasts, &c. which supereminent and su∣perabundant felicity, St. Paul that had been an onely witness, when he had been caught up into the third Heaven, not able to describe, much less to amplifie, summes up all in these words; A sure, most excellent, ex∣ceeding and eternal weight of transcendant glory, 2 Cor. 4.17. & 12.2. But alas, such is mans parvity, that he is as far from comprehending it, as his armes are from compassing it, 1 Cor. 2.9. Heaven shall receive us, we cannot conceive Heaven. Do you ask what Heaven is, saith one? when I meet you there, I will tell you; For could this ear hear it, or this tongue utter it, or this heart conceive it, it must needs follow, that they were translated already thith••r, 2 Cor. 12.2, 4. Yea, who can utter the sweetness of that peace of conscience, and spiritual rejoycing in God, which himself hath tasted? If then the beginning and first fruits of it be so sweet; what shall the fulness of that beatifical Vision of God be? If the earnest penny be so precious and promising here; what shall the principal, and full crop and Harvest of happiness in Heaven be? So that a man may as well with a coal paint out the Sun in all his splendor, as with his pen, or tongue express, or with his heart (were it as deep as the Sea) conceive the Fulness of those Ioyes, and Sweetness of those Pleasures, which the Saints shall enjoy at Gods right hand for evermore. Psal. 16.11. In thy presence is the fulness of joy, and at thy right hand, are pleasures for ever∣more. For quality, they are pleasures; for quantity, fulness; for dignity▪ at Gods right hand; for Eternity, for evermore. And millions of years mul∣tiplied by millions, make not up one minute to this Eternity, 2 Cor. 4.18. John 10.28.

The Eye sees much, the Ear hears more, the Heart conceives most; yet all short of Apprehension, much more of comprehension, of those pleasures. Therefore it is said, Enter thou into thy Masters joy; for it 〈◊〉〈◊〉 great to enter into thee, Matth. 25.23. Neither will I any furthe•• ••••••∣cise my self in things too high for me, Psal. 131.1. For as St. Paul tells us, the heart of Man is not able to conceive those joyes; which being so, how should I be able to express them in words?

And yet though we cannot comprehend this glory, this far most excel∣lent, exceeding and eternal weight of transcendent glory; yet may and ought we to admire the never enough to be admired bounty and goodness of God and our Redeemrr, in crying out, O the depth, &c! O the sweet∣ness of his love! How unsearchable are his thoughts, and intendments to man-ward? (once miserably forlorn, lost and undone,) and his wayes past finding out? Rom. 11.33.

CHAP. XXI.

Sect. 1. BUt for the better confirming of this so important a 〈…〉〈…〉

First, If the Sun which is but a creature, be so bright and glorious, that no mortal eye can look upon the brightness of it, how glorious then is the Creator himself? or that light from whence it receives its light? If the frame of the Heavens, and globe of the Earth be so glorious; which is but the lower house, or rather the foot-stool of the Almighty, as the Holy Ghost phraseth it, Isa. 66.1. Matth. 5.35. Act. 7.49. how glorious and wonderfull is the Maker thereof, and the City where he keeps his Court? Or if sinners, even the worst of wicked men, and Gods Enemies, have here in this earthly pilgrimage, such variety of enjoyments to please their very senses; as who can express the pleasurable variety of Objects for the sight; of meats and drinks to satisfie and delight the taste; of voyces and melodious sounds, to recreate the hearing; of sents and perfumes, pro∣vided to accommodate our very smellings; of recreations and sports, to be∣witch the whole man: And the like of honour and profit, which are Idols that carnal men do mightily dote upon and take pleasure in: (though these earthly and bodily joyes are but the body, or rather the dregs of true joy,) what think we must be the soul thereof, viz. those delights and pleasures, that are reserved for the glorified Saints, and Gods dearest darlings in Heaven? Again,

Secondly, If natural men find such pleasure and sweetness in secular wisdom, lip-learning, and brain-knowledg; For even mundane knowledg hath such a shew of excellency in it, that it is highly affected both by the good and bad; As, O the pleasure that rational men take therein! It being so fair a Virgin, that every clear eye is in love with her; so rich a Pearl, 〈◊〉〈◊〉 at none but Swine do despise it: yea among all the Trees in the Garden, none so takes with rational men as the Tree of knowledg; (as Satan well knew, when he set upon our first Parents) insomuch that Plato thinks, in case wisdom could but represent it self unto the eyes, it would set the heart on fire with the love of it. And others affirm, That there is no less difference between the Learned and the Ignorant, than there is between the ••••••ing and the dead, or between men and beasts. And yet the pleasure 〈◊〉〈◊〉 ••atural and moral men take in secular and mundane knowledg and lea••••••g, is nothing comparable to that pleasure that an experimental Christian finds in the Divine and Supernatural knowledge of Gods Word: which makes David and Solomon prefer it before the honey and the honey∣comb for sweetness; and to value it above thousands of gold and silver; yea, before Pearls and all precious stones for worth. How sweet then shall our knowledg in Heaven be? For here we see but darkly, and as it were in a glass, or by moon-light; but there we shall know, even as we are known, and see God and Christ in the face, 1 Cor. 13.12.

Thirdly, if meer Naturians have been so taken with the love of Vertue, that they thought if a vertuous soul could but be seen with cor∣poral eyes, it would ravish all men with love and admiration thereof; yea if the very worst of men, drunkards, blasphemers, and the like; though they most spitefully scoff at, and backbite the people of God; yet when they know a man sincere, upright and honest, cannot choose •••••• 〈…〉〈…〉

touching Iohn, and King Agrippa touching Paul.

Sect. 2. Or rather if Gods own people are so ravished with the graces and priviledges which they enjoy upon earth, as the assurance of the par∣don of sin, the peace of a good conscience, and joy of the Holy Ghost; which is but glorification begun: what will they be, when they shall enjoy the perfection of glory in Heaven? As see but some instances of their present enjoyments here below. First, if we were never to receive any reward for those small labours of love, and duties we do to the glory of God, and profit of others; we might think our selves sufficiently recompenced in this life, with the calm and quietness of a good conscience, the honesty of a vertuous and holy life: That we can do and suffer something for the love of Christ, who hath done and suffered so much to save us: That by our works the Majesty of God is magnified; to whom all homage is due, and all service too little. For Godliness in every sickness is a Physitian, in every contention an Advocate, in every doubt a Schoolman, in all heaviness a Preacher, and a comforter unto whatsoever estate it comes; making the whole life as it were a perpetual Halleluja. Yea, God so sheds his love a∣broad in our hearts by the Holy Ghost, that we are in Heaven before we come thither. Insomuch, that as the fire flyeth to his Sphere, the stone hastens to the center, the River to the Sea, as to their end and rest; and are vio∣lently detained in all other places; so are the hearts of Gods people, without their Maker and Redeemer, their last end and eternal rest and quietness, never at rest: like the Needle touched with the Loadstone, which ever stands quivering and trembling until it enjoyes the full and direct aspect of the Northern Pole. But more particularly:

How does the assurance of the pardon of sin alone, clear and calm al•• storms of the mind; making any condition comfortable, and the worst and greatest misery to be no misery?

To be delivered of a child, is no smal joy to the mother: but to be deli∣vered from sin, is a far greater joy to the soul. But to this we may add the joy of the Holy Ghost, and the peace of conscience, otherwise called the peace of God which passeth all understanding. These are priviledges, that 〈◊〉〈◊〉 Paul happier in his chain of Iron, than Agrippa in his chain of gold 〈◊〉〈◊〉 Peter more merry under stripes, than Caiaphas upon the Iudgment-seat; and Steven the like under that shower of stones. Pleasures are ours, if we be Christs: whence those expressions of the Holy Ghost, The Lord hath done great things for us, whereof we rejoyce. Be glad in the Lord and rejoyce ye righteous, and shout for joy all ye that are upright in heart. Let all that put their trust in thee rejoyce, let them even shout for joy. Rejoyce evermore, and again, I say, rejoyce; rejoyce with joy unspeakable, and full of glory. Our re∣joycing is this, the testimony of our conscience. Your heart shall rejoyce, and your joy shall no man take from you, &c. So that it is a shame for the faith∣full, not to be joyfull; and they sin, if they rejoyce not, whatever their condition be. The Eunuch no sooner felt the pardon of sin, upon his be∣ing baptized into the faith of Christ, but he went on his way rejoycing, Act 8.39. He then found more solid joy, than ever he had done in his r••che•• honours, and great places under Candace Queen of the Aethiopians. 〈◊〉〈◊〉

same time when the Disciples were persecuted, they are said to be filled with joy, and with the Holy Ghost, Acts 13.52. And as their afflictions do a∣bound, so their consolations abound also, 2 Cor. 1.5. For these are comforts, that will support and refresh a Child of God in the very midst of the flames, as the Martyrs found: for maugre all their persecutors could do, their peace and joy did exceed their pain; as many of them mani••ested to all that saw them suffer.

Sect. 3. Where observe before we go any further; what sots they are; that cry out, It is in vain to serve God, and unprofitable to keep his Com∣mandments; as it is in Malachy 3.14. For had these fools, but tasted the sweet co••forts that are in the very works of piety, and that Heaven upon earth, the feast of a good conscience, and joy of the inward man; they could not so speak. Yea then would they say, there is no life, to the life of a Christian. For as the Priests of Mercury, when they ate their figs and honey, cryed out, O how sweet is truth! So if the worst of a Believers life in this world be so sweet; how sweet shall his life be in that Heavenly Ierusalem, and holy City, where God himself dwelleth; and where we shall reign with Christ our Bridegroom, and be the Lambs wife? which City is of pure gold like unto clear glass; the walls of Iasper, having twelve founda∣tions garnished with all manner of precious stones; the first foundation being Iasper, the second Saphir, the third a Chaleedony, the fourth an Emerauld, the fifth a Sardonyx, the sixth a Sardius, the seventh a Chrysolite, the eighth a ••eryl, the ninth a Topaz, the tenth a Chrysoprasus, the eleventh a Iacinth, the twelfth an Amethyst; having twelve gates of twelve Pearls; the street ••hereof of pure gold, as it were transparant glass: In the midst of which City, 〈◊〉〈◊〉 a pure River of the water of life, clear as Cristal and of either side the ••ree of life; which bears twelve manner of fruits, yielding her fruit every moneth; the leaves whereof serve to heal the Nations: Where is the Throne of God and of the Lamb; whom we his servants shall for ever serve, and see his face, and have his Name written in our foreheads. And there shall be no night, neither is there need of the Sun, neither of the Moon to shine in it: for the glory of God doth lighten it, and the Lamb is the light thereof. Into which nothing that defileth shall enter; but they alone which are written in the Lambs Book of life; As is exprest, Rev. 21, & 22 Chap. The Holy Ghost speaking after the manner of men, and according to our slender capacity, for otherwise no words can in any measure express the transcendency of that place of pleasure. Onely here we have a taste, or earnest penny, one drop of those divine dainties, of those spiritual, supernatural and divine plea∣sures, reserved for the Citizens of that heavenly Ierusalem; some small smack whereof we have even in the barren desert of this perillous peregri∣nation. God letting out as it were, a certain kind of Manna, which in some sort refresheth his thirsty people, in this wilderness; as with most sweet honey, or water distilled from out the Rock. As what else are those ••ubilees of the heart; those secret and inward joyes which proceed from •• good conscience, grounded upon a confident hope of future salvation? 〈…〉〈…〉 do these great clusters of grapes signifie, but the fertility of 〈…〉〈…〉 Land of Promise?

Sect. 4. True it is, none can know the spiritual joy and comfort of a Christian, but he that lives the life of a Christian, Joh. 7.17. As none could learn the Virgins Song, but they that sang it, Rev. 14 3. No man can know the peace of a good conscience, but he that keeps a good conscience: no man knows the hid Manna, and white Stone, with a new name written in it, but they that receive the same, Rev. 2.17.

The world can see a Christians outside: but the raptures of his soul, the ravishing delights of the inward man, and joy of his spirit for the remission of his sins, and the infusion of grace, with such like spiritual Priviledges, more glorious than the States of Kingdoms; are as a covered messe to men of the world.

But I may appeal to any mans conscience, that hath been softned with the unction of grace, and truly tasted the powers of the world to come; To him that hath the love of God shed abroad in his heart by the Holy Ghost; in whose soul the light of grace shines; whether his whole life be not a per∣petual Hallelujah, in comparison of his natural condition? Whether he finds not his joy to be like the joy of harvest? or as men rejoyce when they divide a spoil? Isa. 9.3. Whether he finds not more joy in goodness, than worldlings can do, when their wheat, wine, and oyl aboundeth? Psal. 4.7 & 53.17. Yea, he can speak it out of experience, that as in prophane joy, even in laughter the heart is sorrowfull: so in godly sorrow, even in weep∣ing the heart is light and cheerfull. The face may be pale, yet the heart may be calm and quiet. So St. Paul, as sorrowing, and yet alwayes rejoyce∣ing, 2 Cor. 6.10. Our cheeks may run down with tears, and yet o•••• mouthes sing forth praises. And so on the contrary,

Where (O God) there wants thy grace, Mirth is onely in the face; 2 Cor. 5.12

Well may a careless worldling laugh more, as what will sooner make a man laugh than a witty jest? but to hear of an Inheritance of an hundred pounds a year, that is faln to a man, will make him more solidly mer••y within. Light is sown to the righteous, and joy for the upright, Psal. 97.1•• My servant, saith God, shall sing and rejoyce: but they shall weep, &c. Isa. 65.14.

Indeed we are not merry enough, because we are not Christians enough, because sin is a cooler of our joy, as water is of fire. And like the worm of Ionah his gourd, bites the very root of our joy, and makes it wither: Yea, sin like a damp, puts out all the lights of our pleasure, and deprives us of the light of Gods countenance, as it did David, Psal. 51.1•• & 4.6. So that the fault is either; First, in the too much sensuality of a Christian, that will not forgo the pleasures of sin, or the more muddy joys and pleasures of this world, which are poysons to the soul, and drown our joyes: as Bees are drowned in honey, but live in vinegar. Men would have spiritual joy, but withall they would not part with their carnal joy: Yet this is an infallible Conclusion, There is no enjoying a worldly Paradise here, and ano∣ther hereafter.

Or Secondly, The fault is in the taste, not in the meat; in the folly of 〈…〉〈…〉

To taste spirit••al joyes, a man must be spiritual, for the Spirit relisheth one∣ly the things of the Spirit; and like loveth his like. Between a spiritual man, and spiritual joyes, there is as mighty an appetite and enjoying, as between fl••shly meat, and a carnal stomach. Therefore the want of this taste and ap∣prehension condemneth the world to be carnal, but magnifies the joyes spiritual, as being above her carnal apprehension. Or,

Thirdly, Herein lies the fault; few feel these joyes in this life; because they will not crack the shell to get the kernell: they will not pare the fruit, to ••at the pulp; nor till the ground, to reap the Harvest. They ••lie the wars, and thereby lose the glory of the Victory. They will not dig the craggy mountain, to find the mine of gold. Nor prune the Vine, therefore enjoy not the fruit. They ••lie mortification, and therefore attain not the sweet spiri∣tual consolation, which ever attends the same. And so much for the Reasons. The Use may be manifold.

CHAP. XXII.

Sect. 1. FIrst, Is it so that the torments of Hell are so exquisite: even worse than the pangs of death, or child-birth, scalding lead, drinks of gall and wormwood, griping of chest-worms, fits of the stone, gowt, strangury, flames of fire and brimstone? Yea are all these, and all other pains that can be named put together, but shadows, and flea-bitings to it? And are they to be endured everlastingly? And are all Fornicators, Idola∣laters, Thieves, Covetous, Drunkards, Swearers, Raylors, fearfull and unbelie∣ving persons, Murtherers, Sorcerers, Liars, and all unrighteous persons to have their part and portion in that lake? And withall lose their par•• and portion in the Kingdom of Heaven, as the Word of God expresly tells us? Rev. 21. 7, 8. & 22.14, 15. How is it that we are not more affected there∣with?

The only reason is, most men are so far from believing the word of God in this point; that they do not believe there is a God. The fool (sayes David) hath said in his heart there is no God, Psal. 53.1. They (meaning the wicked) think alwayes there is no God, Psal. 10.4. to 14. And the reason follows, His wayes alwayes prosper, Psal. 73, 3. to 21. And hence it is, that they live like beasts, because they think they shall die like beasts, without any answer for what they have either acted or left undone; and accordingly resolve, Let us eat and drink, ••or to morrow we shall die, as the Holy Ghost hath acquainted us with their inmost thoughts, 1 Cor. 15.32. Whereas if men did believe either Heaven or Hell; they could ne∣ver s•• carelesly hazard the loosing of the one, or the procuring of the other. As O•• the madness of these men! that cannot be hired to hold their finger for one minute, in the weak flame of a farthing candle; and yet for trifl••s will plunge themselves body and soul, into those endless and infi∣nitely scorching flames of Hell fire.

If a King but threatens a Malefactor to the Dungeon, to the Rack, to the wheel; his bones tremble a terrible palsie runs through all his joyn••: 〈…〉〈…〉

unmoved, undaunted. And what makes the difference? tho one we believe as present, the other is, as they think uncertain, and long before it comes if ever it do come. Otherwise it could not be, since the soul of all suffe∣rings, are the sufferings of the soul; since as painted fire is to material; such is Material to Hell-fire.

Men may say they believe there is an Hell, and a Heaven, but surely, they would never speak as they speak; think as they think; do as they do; if they thought that their thoughts, words, and actions, should ever come to judgment. If men believed that Heaven were so sweet, and Hell so intollerable as the Word makes them; they would be more obedient up∣on earth. The voluptuous, and covetous, would not say, take you Heaven, let us have money, pleasure, &c.

Sect. 2. True, there are none so confirmed in Atheism, but some great danger will make them fly to the aid of a Divine Power, as Plato speaks. Extremity of distress, will send the prophanest to God: as the drowning man stretcheth out his hand to that bough, which he contemned whiles he stood safe on shore. Even Sardanapalus, for all his bold de∣nying of a God, at every hearing of thunder, was wont to hide his head in a hole.

Yea, in their greatest jollity, even the most secure heart in the world, hath some flashes of fear, that seize on them like an arrest of Treason. At least on their death-beds, had they as many Provinces as Ahashuerosh had: they would give an ••••ndred six and twenty of them, to be sure there were no Hell, though all their life they supposed it but a fable. And 〈◊〉〈◊〉 makes them fearfull to die, and to die fearfully. Yea, how oft do those Russians that deny God at the Tap-house, preach him at the Gallows? and confess that in sincerity of heart, which they oppugned in wantonness▪ And certainly, if they did not at one time or other believe a God, a day of judgment, an Heavens and an Hell: they should be in a worse condition than Felix, or Belshazzer; yea, than the Devils themselves; for they be∣lieve them, yea quake and tremble to think of them, as being still in a fearfull expectation of further degrees of actual torments, Mat. 8.29.

However, admit their lethargized consciences be not awakened, untill they come into Hell, (as God not seldom leaves them, to be confuted with fire and brimstone, because nothing else will do it:) yet in Hell, they shall know there is a righteous Iudg, that will reward every man according to his deeds; and confess that what they once vainly imagined, was but ima∣gined. There may be Athiests on earth, there are none in Hell. Venge∣ance shall make them wise, whom sin hath made, and left foolish.

A Pope of Rome, being upon his death-bed, said to those about him: Now comes three things to trial, which all my life I have made doubt of: whether there be a God, a Devil, and whether the soul be immortal▪ 'Twas not long, o're he was fully resolved with a vengeance: and so shall you, O ye foolls, when that hour comes, though you flatter your selves for the present. When you feell it, you will confess it: and when 〈…〉〈…〉 late, you will like a fool say, Alas I had not thought. For this is the 〈…〉〈…〉

foreseeth the evil, (the evil of Hell, sayes Bernard) and preventeth it; but fools go on, and are punished, Prov. 22.3. Acknowledg thy self a fool then, or bethink thy self now, and ••o thereafter without delaying one minute: For there is no redemption from Hell, if once thou comest there. And there tha•• maist be (for ought thou knowest,) this very day; yea, before thou canst swallow thy spittle: Thy Pulse may leave beating, before thou canst fetch thy Breath.

Sect. 3. But to speak thus to the Sensualist, is labour in vain: For their consciences are so blinded, that they (as they think) do believe an Heaven, and an Hell; yea, in God, and in Christ, as well as the preci∣sest, Iohn 5.38, 39, 46, 47. For it is hard for men to believe their own un∣belief in this case, They that are most dangerously sick, are least sensible of their being sick.

A very likely matter thou believest in Christ, and hopest to be saved by him, when tho•• wilt neither imitate his actions, nor fol∣low his Precepts. How does this hang together? Let me ask thee a question or two, that may convince thee of thy unbelief: If a Physitian should say to his Patient, here stands a cordial, which if you take, will cure you; but touch not this other vial, for that is deadly poyson; and he wittingly refuseth the cordial to take the poyson; will not every one conclude, that either he believed not his Physician, or preferred death, before life? If Lots Sons-in-law had believed th••••r Father, when he told them the City should suddenly be destroyed with fire and brim∣stone, and that by flying they might escape it, they would have o∣beyed his counsel. If the old World had believed that God would indeed, and in good earnest, bring such a stood upon them as he threatned, they would have entred the Ark, and not have scoft at Noah for building it. So if you did firmly believe what God in the Scriptures speaks of Hell, you would need no entreaties to avoid the same.

Sect. 4. But alas! men of thy condition are so far from believing what God threatens in his Word against their sins, that they bless themselves in their hearts, saying we shall have peace, although we walk according to the stubbornness of our own wills; so adding drunkenness to thirst, Deut. 29.19. Yea, they preferre their condition before others, who are so ab∣stemious, and make conscience of their waies, thinking that they delude themselves with needless fears and scruples, 2 King. 18.22, 30, 33, 35.

Alas, if they d••d in good earnest believe, that there is either God or Devil, Heaven or Hell, or that they have immortal souls, which shall everlastingly live in bliss or woe; and receive according to what they have done in their bodies, whether it be good or evil, 2 Cor. 5.10. They could not but live thereafter, and make it their principal care, how to be saved.

••ut alas, they believe what they see, and feell, and know; they be∣〈…〉〈…〉

this makes them abstain from murther, felony, and the like; but they be∣lieve not things invisible and to come: For, if they did, they would as well, yea much more fear him that hath power to cast both body and soul into Hell, as they do the temporal Magistrate, that hath onely power to kill the body▪ they would think it a very hard bargain, to win the whole world, and lose Heaven, and their own souls, Luk. 9 25.

Men fear a Gaol, more then they fear Hell; and stand more upon their silver or sides smarting, than upon their souls; and regard more the blasts of mens breath, than the fire of God's wrath; and tremble more at the thought of a Serjeant or Bailiff, than of Satan and everlasting perdition▪ Else they would not be hired with all the worlds wealth, multiplied as many times as there be sands on the Sea shore, to hazard in the least the loss of those everlasting Joys before spoken of; or to purchase and plunge themselves into those caseless and everlasting flames of fire and brimstone in Hell, there to fry body and soul, where shall be an innumerable company of Devils and damned Spirits to affright and torment them, but not one to comfort or pity them. Confident I am, thou wouldest not endure here to hold thy hand in a fiery crusible the space of a day, or an hour, for all the worlds wealth and splendour: How then (if thou bethinkest thy self) wilt thou hereafter endure that, and ten thousand thousand times more, for millions of millions of ages? Look Revel. 20.10. and bethink thy self, how thou wilt brook to be cast into a dole••ull disconsolate dungeon, to lie in utter darkness in eternal chains, in a little ease, a no ease for ever and ever. Canst thou endure to dwell with the devouring fire? with the everlasting burning?

Sect. 5. Wherefore let me, my Brethren, beseech you, not to be such Atheists and Fools, as to fall into Hell before you will fear it, when by fearing it you may avoid it, and by neglecting it you cannot but fall into it. What though it be usual with men, to have no sense of their souls till they must leave their bodies? yet do not you therefore leap into Hell to keep them company, but be perswaded to bethink your selves now, rather than when it will be too late, when the Draw bridge will be taken up, and wh••n it will vex every vein of your hearts that you had no more care of your souls. Yet there is grace offered, if we will not shut our hearts and wills against it, and refuse our own mercy; but how long God will yet wait thy leisure, or how soon he will in his so long provoked Justice pronounce thy irrevocable sentence, thou knowest not; nor canst thou promise thy self one minutes time.

Oh that men would believe the God of truth (that cannot lie) touching spiritual and eternal things, but as they do these temporary and transi∣tory! Oh that thou who art the sacred Monarch of this mighty frame, wouldest give them hearts to believe at least thus much; That things themselves are in the invisible World, in the World visible but their sha∣dows onely! And that whatsoever wicked men enjoy here it is but as in a dream; their plenty is but like a drop of pleasure, before a River of sorrow and displeasure; And whatsoever the godly feel, but as a drop of misery▪ 〈…〉〈…〉

Iudg of all the World comest slowly to judgment; yet thou wilt come surely. As the Clock comes slowly, and by minutes to the stroak; yet it strikes at last. That those are onely true riches, which being once had, can never be lost. That Heaven is a Treasure worthy our hearts, a purchase worth our lives: That when all is done, how to be saved, is the best plot. That there is not mention of one, in the whole Bible, that e∣ver sinned without repentance; but he was punished without mercy. For then there would not be a Fornicator, or prophane person as Esau; who for a portion of meat sold his inheritance, Heb. 12.16. Then they would not be of the number of those, that so doted upon Purchases, and Farms, and Oxen; that they made light of going to the Lords Supper, Luke 14.18, 19, 20. Nor of the Gadarens mind, who preferred their Hogs before Christ. Then would they know it better to want all things, then that one need∣full thing: whereas now they desire all other things, and neglect that one thing which is so needfull. They would hold it far better, and in good sadness, to be saved with a few, as Noah was in the Ark: than in good fellowship with the multitude, to be drowned in sin, and damned for company. Nor would they think it any disparagement to their wis∣doms, to change their minds, and be of another judgment to what they are.

CHAP. XXIII.

Sect. 1. SEcondly, Are the joyes of Heaven so unspeakable and glori∣ous? How then should we admire the love and bounty of God, and bless his Name, who for the performance of so small a work, hath proposed so great a Reward? And for the obtaining of such an happy state, hath imposed such an easie task. Yea more, is Heaven so unspeakably sweet and delectable, and Hell so unutterably dolefull? Then let nothing be thought too much, that we can either do or suffer for Christ, who hath freed us from the one, and purchased for us the other. Though indeed, nothing that we are able to do or suffer here, can be compared with those woes we have deserved in Hell, or those joyes we are reserved to in Heaven. And indeed, that we are now out of hell, there to fry in flames of fire and brimstone, never to be freed, that we have the free offer of grace here, and everlasting glory hereafter in heaven; we are onely beholding to him. We are all by nature, as traytors con∣demned to suffer eternal torments in hell-fire, being onely reprieved for a tim••: But from this extremity, and eternity of torment, Iesus hath freed and delivered us.

O think then! yea, be ever thinking of it, how rich the mercy of our Redeemer was, in freeing us; and that by laying down his own life to redeem us. Yea, How can we be thankfull enough, for so great a blessing? It was a mercy bestowed, and a way found out, that may astonish all the sons of men on earth, and Angels in Heaven! Which being so 〈…〉〈…〉

can any one in common reason, meditate so unbottomed a love, and not study and strive for an answerable and thankfull demeanour. If a Friend had given us but a thousand part of what God and Christ hath, we should heartily love him all our l••ves, and think no thank•• sufficient: What price then, should we set upon Iesus Christ, who is the life of our lives, and the soul of our souls? Do we then for Christs sake, what we would do for a Friends sake: Yea, let us abhor our selves for our former unthankfulness, and our wonderfull provoking of him. Hearken we unto Christs voyce, in all that he saith unto us, without being swayed one way or another, as the most are? Let us whom Christ hath redeemed, express our thank••ulness, by obeying all that he saith unto us, whatever it shall cost us, since nothing can be too much to endure for those pleasures which shall endure for ever. As Who would not obtain Heaven at any rate, at any cost or trouble what∣soever?

In Heaven is a Crown laid up for all such as suffer for righteous••ess, even a Crown without cares, without rivals, without envy, without end; And is not this reward enough, for all that men or Devils can do against us? Who would not serve a short apprentiship in Gods service here, ••o be made for ever free in glory? Yea, Who would not be a Philpot for a moneth, or a Lazarus for a day, or a Steven for an hour, that he might be in Abrahams bosome for ever? Nothing can be too much to endure, f••r those pleasures that endure for ever. Yea, what pain can we think too much to suffer? What little enough to do, to obtain eternity? for this incorruptible Crown of Glory in Heaven? 1 Pet. 5.4. where we shall have all tears wiped from our eyes. Where we shall cease to sorrow, cease to suffer, cease to sin. Where God shall turn all the water of our afflictions, into the pure wine of endless, and un••xpressible comfort.

You shall sometimes see an hired servant, venture his life for his new Master, that will scarce pay him his wages at the years end; and can we suffer too much for our Lord and Master, who giveth every one that serveth him, ••ot Fields and Vineyards, as Saul pretended, 1 Sam 22 7. &c. nor Towns and Cities, as Cicero is pleased to boast of Caesar; but even an hundred-••old more than we part withall here in this life, and eternal Mans••∣ons in Heaven hereafter, John 14.2.

St. Paul saith, Our light affliction which is but for a moment, causeth us a far most excellent and eternal weight of glory; 2 Cor. 4.17, 18. Where note the incomparable and infinitive difference, between the wo••k and the wages: light affliction receiving a weight of glory; and momen∣tary affliction, eternal glory. Suitable to the reward of the wicked, whose empty delights live and die in a moment; but their unsufferable punish∣ment is interminable and endless. Their pleasure is short, their pain everlasting; our pain is short, our joy eternal. Blessed is the man that en∣dureth temptation, for when he is tried, he shall receive the Crown of life, ••am. 1.12.

〈…〉〈…〉

what folly is it then, or rather madness, for the small pleasure of some base lust, some paltry profit, or fleeting vanity, (which passeth away in the very act, as the taste of a pleasant drink, dieth so soon as it is down,) to bring upon our selves in another world, torments without end, and beyond all compass of conceit?

Fourthly, Is it so? that God hath set before us life and death, Heaven and Hell, as a reward of good and evil; leaving us as it were to our choyce, whether we will be compleatly and everlastingly happy or mise∣rable: with what resolution and zeal should we strive, to make our cal∣ling and election sure? nor making our greatest business, our least and last care. I know well thou hadst rather when thou diest, go to reign with Christ in his Kingdom for evermore, than be confined to a perpetual Pri∣son or Furnace of fire and brimstone, there to be tormented with the D••vil and his Angels; If so, provoke not the Lord, who is great and terrible, of most glorious Majesty, and of infinite purity; and who hath equally pro∣mised salvation unto those which keep his Commandments; and threatned eternal death and destruction to those who break them. For as he is to all repentant sinners a most mercifull God, Exod. 34.6. so to all wilfull and impenitant sinners, he is a consuming fire, and a jealous God, Heb. 12.29. Deut. 4 24.

There was a King, who having no issue to succeed him, espied one day a well-favoured and towardly youth; he took him to the Court, and com∣mitted him to Tutors to instruct him, prov••ding by his Will, that if he proved fit for Government, he should be crowned King, if not, he should be kept in chains, and made a Gally-slave: the youth was m••sled, and neglected both his Tutors good Couns••l, and his Book, so as his Master cor••ected him, and said; O that thou knewest what honour is prepared for thee! and what thou art l••ke to loose by this thy idle and loose car∣riage! Well, thou wilt afterwards when 'tis to late, sorely rue this. And when he grew to years, the King died, whose Counc••l and Execu∣tours perceiving him to be utterly unfit for State Government, called him before them, and declared the Kings will and pleasure, which was accordingly performed: for they caused him to be fettered, and com∣mitted to the Galleys, there to toil, and tug at the Oa••s perpetually, where he was whipt and lasht, if he remitted his stroke never so little; where he had leisure to consider with himself, that now he was chained, who might have walked at liberty; now he was a slave, who might if he would, have been a King; now he was over-ruled by Turks, who might have ruled over Christians. The thought whereof could not but double his misery, and make him bewail his sorrow with tears of blood. Now this hereafter will be the case of all careless persons, save that this comes as 〈◊〉〈◊〉 of that, as earth comes short of heaven, and temporal mi∣sery, of eternal. Wherefore if thou wouldest have this to become thy very case, go on in thy wilfull and perverse impenitency; but if not, bethink thy self, and do thereafter, and that without delaying one mi∣nute: For there is no redemption from hell, if once thou comest there: And 〈…〉〈…〉

thou canst swallow thy spittle, if thou diest this day in thy natural con∣dition.

Many men take liberty to sin, and continue in a trade of sin, because God is mercifull: b••t they will one day find that he is just as well as mer∣cifull. There is mercy with God (saith the Psalmist) that he may be feared, not that he may be despised, blasphemed, &c. Psal. 130.4. Yea, know this, and write it in the Table-book of thy memory, and upon the table of thy heart; That if Gods bountifulness, and long-suffering towards thee, does not lead thee to repentance; it will double thy doom, and encrease the pile of thy torments. And that everyday which does not abate of thy rec••oning, will encrease it: And that thou by thy hardness and imp••nitency, shall but treasure up unto thy self wrath, against the day of wrath, and the declara∣tion of the just judgment of God, Rom. 2.4▪ 5, 6.

Now this Iudg hath told us, that we must give an account for every idle word we speak, Mat. 12.36. much more then for our wicked actions; there∣fore beware what thou dost against him.

Men may dream of too much strictness in holy courses; but they do not consider the power, the purity, and strictness of the Iudg: He who bri••gs even idle words to judgment, and forgets not a thought of disobedience; How will he spare our gross negligence and presumption? How our for∣mality and irreverence in his service? much more our flagitious wicked∣ness, Heb. 12.29.

Sect. 3. Wherefore as you ever expect or hope for Heaven, and Salva∣tion; as you would escape the tormenting flames of h••ll-fire; cease to do evil, learn to do well. For Sanctification is the way to Glorification, Holi∣ness to eternal Happiness. If we would have God to glorifie our bodies in Heaven; we also must glorifie God in our bodies here on earth.

And now for conclusion: Are the Ioyes of Heaven so unspeakable and glorious? the torments of Hell so wofull and dolo••ous? then it behoves all Parents and Governours of Families, to see to their Children and Ser∣vants souls; and that they miscarry not through their neglect. As tell me, Will not their blood be required at your hands, if hey perish through your neglect? Will it not be sad to have Children and Servants rise up in judgment against you, and to bring in evidence at the great Tribunal of Christ? saying, Lord, my Father never minded me, my Master never regar∣ded me; I might sin, he never reproved me; I might go to Hell, it was all one to him: Will not this be sad?

Secondly, If it be so, Let Children and Servants consider, that 'tis better to have lust restrained, than satisfied; 'tis better to be held in, and restrained from sin; than to have a wicked liberty. Be not angry with those who will not see you damn your souls, and let you alone: they are your best Friends. Fear the strokes of Gods anger, be they spiritual or eternal▪ more than the strokes of men. What's a setter to a Dungeon? a Gallows to Hell fire.

Give not way to imaginary, speculative, heart-sins: Murther in the beast, uncleanness in the eye, and thoughts given w••y to, will come to actu∣〈…〉〈…〉

he get but in, he will be to hard for you. And let so much serve to have been spoken of Heaven and Hell.

Upon the one I have stood the longer, that so I might, if God so please, be a means to save some with fear, plucking them out of the fire of Gods wrath, under which (without Repentance) they must lie everlastingly.

And for the other, I have like the Searchers of Canaan, brought you a cluster of grapes to give the Reader a taste thereby, of the plentifull vintage we may expect, and look for in the heavenly Canaan.

Now if any would truly know themselves, and how it will fare with them in the end; let them read the whole Boo••, out of which this is ta∣ken, viz. The whole duty of a Christian. Which Book is licenced by Iohn Downame and Thomas Gataker.

What follows, is both to fill up the sheet, and to occasion or forewarn Swearers, (who swarm so in all places) and ignorant persons, (whose number is numberless, and who of all others are most confident that they shall do well enough) not to forget, what they have herein heard of Heaven and Hell. And to these, their faithfull and impartial Monitor (the Book giver,) presents a few Considerations.

EVen such is the power of sin, that it made God become man, Angels become D••vils, and men become beasts. For each man by nature, e∣very one, whose heart is not changed by the Loadstone of the Gospel, is a very beast in condition, as Ieremy affirms, Ier. 10.14. and St. Peter, 2 Pet. 2.12. But that's not all; for when the custom of sin, hath so brawn∣ed mens hearts, s••ared their consciences, and blinded their minds, that they can Swear and Curse, as familiarly as dogs bark: When the just and true God, hath for their rebellious wickedness in rejecting him, and despising all good means of being bettered; given them up to their own hearts lusts; and to Satan the god of this world, to be taught and governed by him: even as a just Iudg, having passed sentence upon some hainous Malefactor, gives him up to the Iaylor, or Executioner: (as you may see by sundry places, 2 Thes. 2.10, 11, 12. 1 Kings 22.20, 21, 22. 2 Tim. 2.26. Ephes. 2.2. Iohn 13.2. Acts 5.3. 1 Chron. 21.1. Gen. 3.1. to 6. Re∣vel. 2, 10▪ 3, 15. Iohn 8.44. & 12.31. & 14, 30. 2 Cor. 4.4.) Then they become so devilized, that as Paul being guided by the good Spirit of God, could say, I live not, but Christ lives in me, Gal. 2.20. so may, they say, we live no••, but the Devil lives in us. For he is not onely their Father, Gen. 3.15. Iohn 8 44. But their God, 2 Cor. 4.4. And their Prince, Iohn 14.30. And works in them his pleasure, Eph. 2.2. 2 Tim. 2.26. So that they are ready and willing to say or do, what he will have them: as you may plainly read Ioh. 13.2. Acts 5.3. & 12.1, 2, to 12. 1 Chro. 21.1. Gen. 3▪ 1, to 6. Rev. 2.10.

And these you may easily know by their language: For Swearing and Cursing, is the very language of the damned: as you may see, Revel. 16.1. 21. Onely they learn it 〈◊〉〈◊〉, before they come in Hell. As whence do 〈…〉〈…〉

Devils learn this their damnable Cursing and Swearing? Are not their tongues fired and edged from Hell, as St. Iames hath it? Iames 3.6. And doth not experience shew, that the language of hell is so familiar with ma∣ny of them, that blasphemy is become their mother tongue?

Tr••e, these poor simple souls, know none of all this: as those four hundred of Ahabs Prophets, in whom this ••vil Spirit spake, did not know that Satan spake by them, 1 King. 22.22. Neither did Iudas know when he eat the sop, that Satan entered into him, and put it into his heart to betray Christ, Iohn 13.2. Nor do Magistrates, when they cast the Ser∣vants of God into Prison, once imagine, that the Devil makes them his Iaylors, but he doth so. They are his Instruments, but he is the Principal Au∣thour; as is plain by Rev. 2.10. Neither did Annanias and Sapphira once think, that Satan had filled their hearts, or put that lye into their mouthes, for which they were strook dead, Act. 5. yet the Holy Ghost tells us plainly, that he did so, vers. 3. Nor Eve in Paradise, had not the least suspi∣tion, that it was Satan that spake to her, by the Serpent: Nor Adam, that it was the Devils mind in her mouth, his heart in her lips; when temp∣ted to eat the forbidden fruit. Nor did David once dream, that it was Satan, who moved him to number the people, 1 Chron. 21.1. Much less did Peter, who so loved Christ, imagine that he was set on by Satan, to tempt his own Lord and Master with those affectionate words, Master pitty thy self: For if Christ had pittied himself, Peter and all the world had perished. Yet it was so, which occasioned Christ to answer him, Get thee behind me Satan. Matth. 16.22, 23.

Much more is it so with you, who tare Heaven with your blasphemies, and bandy the dreadfull Name of God, in your impure and poluted mouthes, by your bloody Oathes and Execrations. For how else could you Swear and Curse as if he that made the ear could not hear? or as if he were neither to be feared nor cared for, who for sin cast the Angels out of Heaven▪ Adam out of Paradise, drowned the old world, rained down fire and brimstone upon Sodom, commanded the earth to open her mouth, and swallow down quick Korah and his company? He who smote Aegypt with so many plagues, overthrew Phoraoh and his host in the Red Sea, de∣stroyed great and mighty Kings, giving their Land for an Inheritance to his people: and can as easily with a word of his mouth, strike you dead while you are blaspheming him, and cast you body and soul into Hell for your odious unthankfullness: yea, it is a mercy beyond expression, that he hath spared you so long.

When a dog flyes in his Masters face that keeps him, we conclude he is mad: Are you then rational men, that (being never so little crost,) will fly in your Makers face, and tare your Saviours-Name in pieces with Oathes and Execrations, which is worse than frenzy? No, you are demoniacal, obsessed or rather posessed with a Devil: and more mise∣rable than such an one, because it is a Devil of your own choosing, as Basil speaks. Or if you have any spark of reason left, o•• do in the least love your selves; leave off your damnable, and devilish Sweating and 〈…〉〈…〉

God hath made, and set down in his Word against this horrid sinne; and against all those that so daringly and audaciously provoke him, lest you be plagued with a witness, and that both here and hereafter: for God (who cannot lie) hath threatened that his curse shall never depart from the house of the Swearer, as it is Zach. 5.1, to 5. And I doubt not but you are already cursed, though you know it not: That either he hath cursed you in your body, by s••nding some foul Disease; or in your estate, by suddenly consuming it; or in your name, by blemishing and blasting it; or in your seed, by not prospering it; or in your mind, by darkening it; or in your heart, by hardening it; or in your conscience, by terrifying it; or will in your soul, by everlastingly damning it, if you repent not. Wherefore take heed what you do, before it prove too late. Yea, my Brethren, bethink your selves what God and Christ hath done for you. It is his maintenance we take, and live on. The air we breathe, the earth we tread on, the fire that warms us, the water that cools and cleanseth us, the cloathes that cover us, the food that does nourish us, the delights that chear us, the b••asts that serve us, the Angels that attend us, even all are his. That we are not at this present in Hell, there to fry in flames, never to be freed; that we have the free offer of grace here, and everlasting glory in Heaven hereafter, we are onely beholding to him, And shall we deny this Lord that hath bought us? Shall we most spightfully and maliciously fight on Satans side against him with all our might, and that against knowledg and conscience? I wish that you would a little think of it

Neither object that ye are so accustomed to Swearing that you cannot leave it; for this defence is worse than the offence. As take an instance: Shall a thief or murtherer at the Bar alledge for his defence, that it hath been his use and custome of a long time, to rob and kill, and therefore he must continue it? Or if he do, will not the Judge so much the rather send him to the Gallows? And so much the rather, for that of all other sins this sin of Swearing is the most inexcusable. First, Because it is a sin from which of all other sins we have most power of abstinence: For were you forced to pay three shillings four pence for every Oath you swear, (as the Law enjoyns;) or if you were sure to have your tongue cut out, which is too light a punishment for this sin, damnation being the due penalty thereof, as the Apostle sets it down, Iam. 5.12. you both could and would leave it. Secondly, Because it is a sin to which of all other sins we have the fewest temptations; for all thou canst expect by it, is, the suspicion of a common Lyar, by being a common Swearer; or that thou shalt vex othe••s, and they shall hate thee: for it bringeth not so much as any appearance of good unto us to induce us: For whereas other sins have their several baits to allure us; some the bait of profit, some of honour, some of pleasure; this sin is destitute of them all, and onely bringeth much loss here, namely, of Credit and a good Conscience; and the loss of Gods Favour, and the Kingdome of Heaven hereafter, which 〈◊〉〈◊〉 of more value than ten thousand Worlds; which shews, that thou lo∣〈…〉〈…〉lice

to, and contempt of God, which is most fearfull, and (as a man would think) should make it unpardonable: I am sure the Psalmist hath a terrible word for all such, if they would take notice of it: Let them be confounded that transgress without a cause, Psal. 25.3. Wherefore no longer continue it, but repent of it, and forsake it, lest the Lord should deal by you as he hath threatned, Deut. 28.58, 59. That if we do not fear and dread his glorious and fearfull Name, the Lord our God, he will make our plagues wonderfull, and of long continuance, and the plagues of our posterity. Besides, how frequently doest thou pol∣lute and prophane Gods Name, and thy Saviours? The Jews grievously sinned in crucifying the Lord of Life but once, and that of ignorance; but the times are innumerable that thou doest it, every day in the year, every hour in the day, although thy Conscience and the Holy Spirit of Grace hath checkt thee for it a thousand and a thousand times. Doest thou expect to have Christ thy Redeemer and Advocate, when thy Con∣science tells thee that thou hast seldome remembred Him but to blaspheme Him? and more often named Him in thy Oaths and Curses, than in thy Prayers?

True, thou takest so little notice of the number of thy Oaths and Curses, that thou wilt not acknowledge thou didst Swear or Curse at all▪ Yea, though thou beest taken in the manner, and told of it, thou wilt not believe it: But all that are present can witness the same, and Satan also; as also the searcher of hearts, who himself will one day be a swift witness against swearers, Mal. 3.5. For of all other sinners, the Lord will not hold him guiltless that taketh his Name in vain, as the third Commandement tells you, Exod. 20.7.

But wo is me, it fares with common Swearers as with persons desperate∣ly diseased, whose excrements and filth comes from them at unawares▪ For as by much labour the hand is so hardened that it hath no sense of labour; so their much swearing causeth such a brawny skin of senslesness to overspread the heart, memory and conscience, that the Swearer sweareth unwittingly; and having sworn, hath no remembrance of his Oath, much less repentance for his sin.

Wherefore I beseech you by the mercies of God (who hath removed so many evils, and conferred so many good things upon you, that they are beyond thought or imagination) to leave it; especially after this warning, which in case you do not, will be a sore witness, and rise up in judgement against you another day.

Or if you regard not your self, nor your own souls good; yet for the Nations good, leave your Swearing and Banning: For the Lord hath a great controversie with the Inhabitants of the Land, because of swearing, Hos. 4 1, 2. Yea, because of Oaths the whole Land (even the three Nations) now mourneth, as you may see, Ier. 23.10.

But thou (who art a little civilized) wilt alledge, That if ••hou doest swear, it is but Faith and Troth, by our L••••y, the Light, or the 〈…〉〈…〉

Answer: True, blind sensualists, (that have no other guide but the flesh,) may deem or dream it a mite, a moate, a matter of nothing. But hadst thou the least knowledg of the Law of God, or s••ill in Scripture; thou wouldest know, that God expresly forbids it, and that upon pain of damna∣tion, Iames 12▪5. And that Christ commands us not to swear at all, in our ordinary communication: saying, That whatsoever is more than Yea Yea, Nay Nay, cometh of evil, Matth. 5.34, 35, 36, 37.

If the matter be light and vain, we must not swear at all; if so weighty, that we may lawfully swear, as before a Magistrate, being called to it, then we must onely use the glorious Name of our God in a holy and reli∣gious manner, as you may see, Deut. 6.13. Isa. 45.23. & 65.16. Iosh. 23.7. Exod. 23.13. Ier. 5.7. And the reasons of it are weighty, if we look in∣to them; for in swearing by Faith, Our Lady, The Light, or any other creature, you ascribe that unto the said creature, which is onely proper to God, namely to know your heart, and to be a discerner of secret things; Why else should you call that Creature as a witness unto your consci∣ence, that you speak the truth and lye not, which onely belongeth to God? And therefore the Lord calls it a forsaking of him; as mark well what he saith, Ier. 5.7. How shall I spare thee for this? thy children have forsaken me, and sworn by them that are no gods? And do you make it a small matter to forsake God, and make a God of the creature? Will you believe the Prophet Amos? If you will, he saith, (speaking of them that swore by the sin of Samaria,) That they shall fall, and never rise again, Amos 8.14 A terrible place to vain Swearers.

Yea, in swearing by any Creature whatsoever, we do invocate that Creature, and ascribe to it divine worship; a lawfull Oath being a kind of Invocation, and a part of Gods worship: Yea, whatsoever we swear by, that we invocate both as our witness, surety and Judg, Heb. 6.16. and by consqeuence deifie it, by ascribing and com∣municating unto it Gods incommunicable Attributes, as his Omni∣presence, and Omnisciency of being every where present, and know∣ing the secret thoughts and intentions of the heart: and likewise an Omnipotency, as being Almighty in Patronizing, Protecting, De∣fending and Rewarding us for speaking the truth, or punishing us if we speak falsly: all which are so peculiar to God, as that they can no way be communicated or ascribed to another. So that in swearing by any of these things, thou committest an high degree of gross Idolatry, thou spoilest and robbest God of his glory (the most impious kind of these) and in a manner dethronest Him, and placest an Idol in his room.

Neither are we to joyn any other with God in our Oaths, for in so do∣ing we make base Idols, and filthy Creatures, Corrivals in honour, and Competitors in the Throne of Justice with the Lord, who is the Creator of Heaven and earth, and the supream Judg and solo Monarch of all the world.

〈…〉〈…〉

Lord and by Malcham, which Malcham was their King, or as some think their Idol, Zeph. 1.4, 5.

But as if swearing alone would not press thee deep enough into Hell▪ thou addest Cursing to it, a sin of an higher nature, which n••ne use fre∣quently, but such as are desperately wicked▪ it being their peculiar brand in Scripture; as how doth the Holy Ghost stigma••ize such an one? His mouth is full of Cursing, Psal. 10.7. & Rom. 3.14. or he loveth Cursing, Psal. 109.17. And indeed, whom can you observe to love this sins, or to have their mouthes ••ull of Cursing? But Ruffians and sons of Belial, such as have shaken out of their hearts the fear of God, the shame of men, the love of Heaven, the dread of Hell, not once caring what is thought or spoken of them here, or what becomes of them hereafter; yea, ob∣serve them well, and you will find, that they are mockers of all, that match not under the pay of the Devil. Besides, it is the very depth of sin, roaring and drinking is the horse-way to Hell; whoring and cheating the foot-way; but Swearing and Cursing follows Korah Dathan and Ab••ram. And certainly if the infernal Tophet be not for these men, it can challenge no guests.

Again, Why dost thou curse thine enemy? (if he be so) but be∣cause thou canst not be suffered to kill him. For in heart, and God account, thou art a murtherer, in wishing him the pox, plague, or that he were hanged, or damned. Nor will it be any rare thing at the day of judgment, for Cursers to be indicted of murther. For like Shimei and Goliah to David, thou wouldst kill him if thou durst; thou doest kill him so far as thou canst. I would be loath to trust his hands that bans me with his tongue. Had David been at the mercy of either Shimei or Goliah, and not too strong for them, he had then breathed his last.

Such as would know how witless, graceless, and shameless, even the best are that use to curse; (for I pass over such as call for a Curse on themselves, saying, God damn me, confound me, The Devil take me, and the like; which would make a rational man tremble to name; because I were as good knock at a dead mans grave, as speak to them: let them read my larger piece, entituled, A hopefull way to Cure that horrid sin of swearing, page 8, &c. In the mean time take notice what will be the issue? The causeless curse shall not 〈◊〉〈◊〉 where the Curser meant it, Prov. 26 2. yea, though thou cursest 〈◊〉〈◊〉 God will bless, Psal. 109.28. but thy Curses shall be sure to 〈◊〉〈◊〉 back in∣to thine own brest, Psal. 7.14, 15, 16. Prov. 14.30. Cursing mouthes are like ill made Peeces, which while men discharge 〈◊〉〈◊〉 o∣thers, reco••l i•• splinters on their own faces. Their words and 〈◊〉〈◊〉 be but whirlewinds, which being breathed forth return again to the same place. As hear how the Holy Ghost delivers it, Psal. 109 〈◊〉〈◊〉 he loved cursing, so shall it come unto him; and as he loved not blessing, so shall it be far from him. As he cloathed himself 〈◊〉〈◊〉 cursing like a garment, so shall it 〈◊〉〈◊〉 into his bowels like water, and 〈◊〉〈◊〉

〈◊〉〈◊〉 into his 〈…〉〈…〉 be unto him as a garment to cover him, and for a ••••rdle wherewith he shall alwayes be girded, verse 17, 18, 19. Hear this all 〈◊〉〈◊〉 whose tongues run so fast on the Devils errand; you loved Cursing, you shall have it, both upon you, about you, and in you, and that ever∣lastingly, if you persevere and go on; for Christ himself at the last day, even he which came to save the world, shall say unto all such, Depart from me ye cursed into everlasting fire, prepared for the Devil and his An∣gels, Matth. 25.41. where they shall do nothing but curse for ever∣more. And indeed, who shall go to Hell, if Cursers should be left out. Wherefore let all those learn to bless, that look to be heirs of the blessing.

Consider what hath been said, and the Lord give you understanding in all things.

II. To all that in the midst of such plentifull means of light and grace, are ignorant of these three main points, which every one must of necessity know, or he cannot be saved. viz.

• How man was at first Created.
• How he is now Corrupted.
• How he may be again Restored.

Without knowledg the soul cannot be good, Prov. 19.2.

This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil, John 3.19.

If our Gospel be hid, it is hid to them that are lost: whom the God of this world hath blinded, &c. 2 Cor. 4.3, 4.

Pour out thy ••ury upon the Heathen that know thee not; and upon the Fa∣••••lies that call not on thy Name, Jer. 10.25. Psal. 79.6.

It is a people of no understanding: therefore he that made them shall not have mercy on them, and he that formed them, will shew them no favour, Isa. 27.11.

My people are destroyed for lack of knowledg: because thou hast rejected knowledg, I will also reject thee, Hos. 4.6.

The Lord Iesus shall be revealed from Heaven with his mighty Angels in flaming fire, taking vengeance on them which know not God, 2 Thes. 1.7, 8.

Take special notice of these Predictions and Testimonies, touching ig∣norant person•• for they are a notable proof of the very small number of those that shall be saved (set down Mat. 7.13, 14. and 20.16. 1 Iohn 5.19. Rev. 20.8 〈◊〉〈◊〉. 13.15, 16, 17. Isa. 10.22. Rom. 9.27.) For consident I am, out of sufficient experience, that nineteen of twenty, all the Land over, are ignorant of the very first principles of Christianity. Of which more in a 〈◊〉〈◊〉, ••••tituled, A short and sure way, to grace and salvation.