Two discourses I. of the punishment of sin in hell, demonstrating the wrath of God to be the immediate cause thereof : II. proving a state of glory for just men upon their dissolution / by Tho. Goodwin ...

A DISCOURSE OF THE Punishment of Sin in HELL: DEMONSTRATING That the Wrath of God is the immediate Cause of that PUNISHMENT.

HEB. 10. 30, 31.For we know him that hath said, Vengeance belongeth unto me, I will recompence, saith the Lord. And again, The Lord shall judg his People.

It is a fearful thing to fall into the hands of the living God.

2 THESS. 1. 8, 9.In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

ROM. 9. 22.What if God willing to shew his wrath, and to make his power known, endureth with much long-suffering, the vessels of Wrath fitted to destruction.

WHat Hell and Destruction are, is a Mystery, as well as what Hea∣ven is: And the true and pro∣per Notion or Conception of either, are a Riddle to the most of Men. As Eye hath not seen, Ear not heard, nor hath it entred into the Heart of Man (the Natu∣ral Man) what God hath prepared for those that love him; so, nor what God hath prepared for them that hate him. For it is the same, and no other punishment but that which is prepared for the Devil and his Angels, as Christ says. And what it should be that should torment them, or be the immediate Executioner of vengeance on them, the imagination of Man confined to worldly Agents and Instruments, cannot divine or take in.

Other Scriptures go Metaphorically to work, in setting out this Punishment by things outwardly, sensibly dreadful. But these Scriptures (of all other) that are my Texts, do more plainly, and without pa∣rables declare it to us, in its immediate Causes, and from them do leave us to in∣fer the fearfulness.

For instance, other Scriptures set it out to us as a Prison, 1 Pet. 3. 19. large e∣nough, to be sure, to hold Men and Devils. [The wicked shall be turned into Hell, and all the Nations that forget God, Psal. 9. 17.] As also by their being retained in Chains of Darkness; 2 Pet. 2. 4. where Men must lie till they have paid the utmost farthing, Mat. 5. 26. where is nothing but darkness, utter darkness, blackness of darkness; Jude 4. that is, an emptiness of all Good, not a Beam of Light to all Eternity. Also a place of torment, Luke 6. 48. where there is not admitted one drop to cool ones Tongue (Luke 15.) in the midst of the most ra∣ging scorchings. Also, I find it elsewhere expressed by the most horrid Punishments and Tortures that were found amongst the Nations, cutting Men in peices, divi∣ding them in the midst, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 24. 49, 51.) tearing them in peices, Psal. 50. last, cutting them up to the Back-Bone, Heb. 4. 12, 13. * 1.1 drowning Men in perdi∣tion, 1 Tim. 6. 9. and that with Milstones about their Necks, as Christ adds, Mat. 18. 6. to make sure they never rise again: also unto a being cast bound Hand and Foot, Mat. 22. 13. into Fire to be burnt alive; a Furnace of Fire, twice in one Chapter, Mat. 13. 42, 49, 50. A Lake of Fire; and so drowned over Head and

Ears, for ever. A Lake fed with a Stream of Brimstone, which (of all matter that feedeth Fire) is the most fierce. Then a∣gain, Eternal Fire, and that never to be * 1.2 slackt or extinguisht. And you may with the like Analogy, go over what ever else of torment is most exquisite to outward Sense.

But these and all else you can imagine, are but Shadows and Similitudes (as I my self heard one upon the Rack of terror of Conscience cry out, in a like comparison, These are but Metaphors to what I feel) and indeed unto what the thing it self is. As to say of Heaven, there are Rivers of Pleasures: a City, whereof the Strees are of Gold, the Gates of Pearl, and such like; they are but metaphorical Descriptions; for it is God himself that is the Fountain of Life: and oppositely it is said, of the Wrath to come, That God is a consuming Fire, Heb. 12. last.

But these Scriptures which I have read, they all speak essences, quintessences. And as Hell is said to be naked before the Lord, * 1.3 and without a covering; so do these words lay Hell open nakedly (not unto our sen∣ses, but) to the understanding of us, and then they leave us to infer how fearful! And although these Scriptures consist of words that differ, yet they conspire to∣gether

in the same scope and matter, viz. to set out Damnation to us in the true and proper Causes, and the real horrid∣ness thereof argued from those Causes.

CHAP. I.

The Subject of this Discourse, set out and reduced to two Heads: The first, That God's Wrath is the imme∣diate Cause of the Punishment of Sin in Hell.

I Shall confine my self to these two Heads. And in handling thereof, what the one of these Scriptures is wanting in, the other will supply; in what the one is dark, the other ex∣plains.

The Heads themselves, I shall take as I find them in the first of these Scriptures, Heb. 10. 31. First, that God himself, by his own Hands, that is, the power of his Wrath, is the immediate Inflicter of that Punishment or Destruction of Men's Souls in Hell: [It is a falling into the Hands of God.] Secondly, the dreadfulness of that Punish∣ment, inferred and argued there-from;

It is a [fearful thing] to fall into the Hands of the Living God.

Which two are the Doctrinal parts of this Discourse.

For the first, That God himself is the immediate Inflicter, &c.

For Explication. We must distinguish; how that God performs two parts herein. 1. Of a Judg, to give forth the Sentence by his Authority. 2. Of an Avenger, a party injur'd and provoked, and, as such, the Inflicter. My scope in this distinction, is, that we may in reading the Scriptures that speak of this Punishment, know how to put a difference, and not transfer the whole of God's Agency in this matter, unto that of sentencing it as a Judg only. And besides that many Scriptures do apart shew this distinction, there are some that still carry along with them both these Agencies, or Hand of God, in it together, and yet as distinct; the one under the term of Wrath and Vengeance, the other under the Notion of its being a Judg∣ment, [the Judgment of God, and the Judgment of Hell-Fire] * 1.4 as Mat. 23. 33. Thus first the Text, Heb. 10. terms it some while [Vengeance and fiery Indigna∣tion, ver. 30. 27.] then again—Judg∣ment, as ver. 27. a [fearful looking for of Judgment, and ver. 30. The Lord will

judge, &c.] The like, Rom. 2. 5, 8, 9. where all is reduced in like manner to these two, God's righteous Judgment, and his Wrath and Indignation treasured up. Also, 2 Thess. 1. [The righteous Judgment of God] ver. 5, 6. there is the Sentence, and [destroyed from the glory of his Power] as the inflicting cause, ver. 9. likewise Rom. 9. as Soveraign Lord he shews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Authority in this Punishment, ver. 21. and then as the immediate Inflicter, Wrath and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Power of his Wrath. And ver. 22. that speech of our Saviour, about this matter. One Evan∣gelist, Luke 12. 5. records it, Who is able to cast into Hell: * 1.5 namely, as a Judg who casts a Malefactor into Prison. The other, Mat. 10. 28. Who is † 1.6 able to kill the Soul, and to destroy Body and Soul in Hell. Noting thereby that he useth his Intrinsick Power and Force as the In∣flicter.

I shall be large in handling and prov∣ing this latter, as a great Truth, concer∣ning which I further premise, That, I would not be understood to exclude other Miseries as inflicted by Creatures, used as God's Instruments accompanying this, but that which I contend for, is, that principally and eminently above all such, it is the Wrath and Indignation of

God himself, working immediately in and upon Mens Souls and Consciences, that is intended in these and other Scriptures. This is the Subject of the first Section of this Discourse.

And let it be noticed now at the en∣trance, that the same Scriptures and Rea∣sons that shall be brought to prove this in this first Section, will be found again to serve as new Arguments by way of infe∣rence to set out and infer the latter also; that is, the dreadfulness of it, as will ap∣pear in the second Section.

CHAP. II.

The first sort of Proofs from Scrip∣tures: First, those three prefixed as the Texts.

LEt us first see what the Scriptures speak more directly to this great Point.

I.

Heb. 10. 28, 29, 30, 31.

In order to the Proofs, from hence, observe the occasion of the Apostle's men∣tion

of this Punishment, here, to be his ha∣ving treated of the highest Sin and kind of Sinners, the Sin against the Holy Ghost. By the occasion of which he gives us to understand what for the Substance is in∣deed the recompence of all manner of o∣ther actual Sins small and great: the Pu∣nishment being in solido, one and the same to all; though with a vast difference of Degrees. And therefore it is said unto all that are found wicked at that day, whether of greater or lesser Proportions and Sizes of Wickedness, Go into Fire prepared for the Devil and his Angels. The Devil is the greatest of Sinners, yet all go with him into the same Torment, that is, for Substance the same. And upon the like ground, what is here spoken by way of eminency concerning the Punishment of these the highest sort of Sinners of the Sons of Men, is true of all others; there being but one common Fire or Punish∣ment, in the Substance of it, for all.

2. Observe, the manner of his setting forth the dreadfulness of that Punishment to us. It is only by way of insinuation. For seeing he could not express the sore∣ness of it; he thought fit to suggest only, who is the immediate Author and Infli∣cter of it: And so leaves it to our thoughts to infer, how dreadful it is! This in Ge∣neral.

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To argue the Point in Hand out of this Text, let us take these things along with us.

1. You see he here brings in the great God, as an enraged Enemy, challenging the execution hereof to himself. This Vengeance belongeth to me, or, as Rom. 12. 19. Vengeance is mine, I will recompence; as if he had said, Let me alone with it.

2. In that when he would set out the severeness of this Punishment (which is his professed aim, ver. 29.) as infinitely exceeding all those kinds of Corporal deaths in Moses Law, he inferreth the soreness of this from God himself as the A∣venger: We [know him] that hath thus said, Vengeance is mine; that is, what a great and powerful God he is. The Saints only know God by Faith in Himself, and his Greatness, as Heb. 11. and that so as no other Men in this Life do. And by what we know of him, and the appre∣hensions we have of Him, we cannot but forwarn what that Punishment must needs be, when God himself shall thus solemnly profess himself to be the Aven∣ger. 'Tis argued you see both from what this God is, and from that knowledg the Saints have of Him. They, and they a∣lone know Him in his Love, and have

tasted and found that his immediate Lov∣ing-kindness is better than Life: and from the Law of Contraries, they know that his Wrath must be more bitter than Death. They are able to measure what he is in his Wrath, by what he is in his Love. And some of the Primitive Saints, espe∣cially the Apostles, who had the first fruits of the Spirit, knew and had tasted how good the Lord is in his Love, by immediate Impressions of it on their Souls, in Com∣munion with Himself. The like tenour of speech has that in 2 Cor. 5. 11. We knowing the Terror of the Lord: It is term∣ed, [His Terror] as noting out that which is proper to Him and his Greatness, in his being able to punish and destroy Sinners.

Moses, who in the Old Testament had seen the Glory of God the most immedi∣ately of any Man (and was therein a Type of Christ) was thereby made sensible of this very thing, as touching this Punish∣ment; and therefore complains in the very like Language, Psal. 90. Who knows the Power of thine Anger? Lamenting how the generality of Men did not know it, be∣cause indeed they knew not God. But We (says the Apostle) have known him, &c.

And 3. Thereupon he further calls this Punishment, [a falling into God's

Hands.] That very Phrase often notes out immediate Execution: as in ordinary Speech it doth. When a Father or a Ma∣ster threaten a Child, or a young Servant, already corrected by other Hands at their appointment, yet when either would threaten more severely, they'l say, Take heed how you fall into my hands, or come under my fingers, when they mean to correct them themselves.

And then 4. That the Apostle there∣upon, infers from this the dreadfulness thereof, even from this, It is a fearful thing to fall into the Hands of God. Rea∣son tells us that the soreness of any Tor∣ment, the fearfulness of any Death, ari∣seth from the Power, Force, Violence, or Efficacy of that which is the immediate Agent or Cause inflicting it. As why do we argue burning or dying by Fire, a more terrible Death, in respect of Tor∣ment, than drowning in Water? But that Fire, being the immediate Agent or In∣strument applyed to that Execution, hath a more fierce and violent working than Water hath; which dispatcheth a Man more easily. Now therefore the fearful∣ness and soreness of this Punishment (and that with difference from that by Crea∣tures, compare for this ver. 28, 29.) being here argued, that it is a falling into God's

Hands; and we knowing this withal, that he is in himself able to work by his fierce Wrath, more powerfully and exquisitely upon the reasonable Soul of Man Sinful, than all created Agents whatever; and the Soul it self being also capable of such a working upon by him. This doth strongly argue his own immediate Exe∣cution by his own Hands to have been intended.

5. In ver. 27. he termeth the immedi∣ate Cause inflicting this Punishment, A fiery indignation devouring the Adversaries. Indignation or Wrath is of some intelli∣gent Nature provoked. And whom should this refer to? or whose Indignati∣on can it be supposed, but of this God, who himself (as the Apostle expounds and comments upon it) hath said, Venge∣ance is mine, saith the Lord? And this In∣dignation is called fiery, because it works as Fire; is in tormenting like to Fire; or as a Flaming Sword, red hot, when it is made the Instrument of ones Death, which wounds and kills; and doth tor∣ment with a superadded anguish. For the further opening of which, I shall, at present, only say two things.

(1.) That God compares himself in this respect unto a devouring or consuming Fire in this very Epistle, Heb. 12. last,

Our God is a consuming Fire. There are two Creatures which God assimulates himself unto, in contrary respects. 1. To Light, as often. And God is Love, 1 John 4. and both these are spoken of him in respect of what he is to the Saints in Glo∣ry. Light is of all Creatures the most comfortable: And in his Light it is we see Light. And the State of Glory is there∣fore termed the Inheritance of the Saints [in Light] Col. 1. The second is to Fire: and this on the contrary, in relation to what he is to Men in Hell. And the Pa∣rallel runs upon what he is immediately unto both, by Analogy of Reason. Of all Creatures Fire is the most dreadful, the most raging, subtile, and piercing in its Operation; and so God in his Wrath must be understood under that Similitude to be: and therefore it is his Wrath is termed fiery Indignation.

(2.) Those words in their coherence, are an allusion to those extraordinary Punishments executed under the old Law. For in ver. 28. he inforceth his Argument (the scope of which was to aggravate this Punishment as à minori) from the instances of those Punishments that did befal Men that died for despising Moses Law; some of them we read were destroy'd by Fire, and therein he

more especially refers us to those exam∣ples of Nadab and Abihu, who perished through Fire, Lev. 10. 1, 2. where the very words the Apostle here used to set out this Punishment by, are used by Mo∣ses, and so more evidently shew the allu∣sion to be made thereunto. There went out Fire from the Lord, and devoured them, says that Text; and yet he argues from thence the surpassing soreness of this Pu∣nishment above that, from that Fire, though it were a Fire even from Heaven it self that kill'd them. But more of this hereafter.

II.

2 Thess. 1. 8, 9.

I come Secondly to that other Scrip∣ture, 2 Thess. 1. 8, 9. In flaming Fire, ta∣king Vengeance of them that know not God, and that obey not the Gospel of our Lord Jesus Christ: [Who shall be punished with everlasting Destruction from the presence of the Lord, and from the Glory of his Power.] Where it is to be observed, that though he mentions [flaming Fire] and the Mi∣nistry of his mighty Angels which ac∣company Christ's appearing, yet he clear∣ly resolves the ultimate and immediate Cause of Wicked Mens Destruction, into

the immediate Presence and Glory of Christ's Power, ver. 9. Who shall be puni∣shed with everlasting Destruction [from the Presence of the Lord, and from the Glory of his Power.] So as herein is set forth,

• 1. The Punishment.
• 2. The Causes of that Punishment.

First, For the Punishment, there is, 1. The Nature of it, it is termed De∣struction. 2. The duration of it, [ever∣lasting] Destruction.

Secondly, The Causes of it: From or by the Presence of the Lord, and the Glory of his Power. That Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we translate [From] is causal, imports the efficient Cause, as in all those Saluta∣tions, Grace and Peace [From] the Fa∣ther, and [From] Jesus Christ, it doth, Rom. 1. 7. 2 Cor. 1. 2. that is, as from the Fountain, the principal and sole Au∣thors and Efficients of Grace and Peace. And thus the word is used in multitudes of places else. And accordingly we find in other Scriptures also, that God and Christ are the immediate Causes of Peace. Thus 2 Thess. 3. 16. Now the Lord of Peace [Himself] give you Peace, &c. and Chap. 2. 16, 17. The Lord Jesus [Him∣self] comfort your Hearts. Now on the contrary, when in like manner he says, everlasting Destruction [from] his Face,

Presence, and the Glory of his Power, it may, and is to be understood the Lord Him∣self, personally by his own meer Presence, and by the Strength of his own Power, inflicteth their Destruction for ever: they dye by no other Hand. This Particle [From] (as in Speech we often use it) hath led some from the true intent of the Apostle. They thereupon supposing this the meaning, that they are punished with Destruction [From the Presence] that is, out of the Presence of Christ; as if this were the fufilling that Speech of Christ, Depart [from me] into everlasting Torment. This, though it be true of this Destruction spoken of here, in respect of Christ's local Presence, consider him as he is Man, yet, as Slater upon the place well says;

To him that attentively considers the Words, the Causes of De∣struction are held forth herein.

For, 1. he says not simply or alone that they are pu∣nish'd from his Presence, but further adds [from the Glory of his Power] the same Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or [from] being therefore in common to be applyed to the one as well as the other. Now the intent of the latter, from his glorious Power, cannot note forth that they were punished out of, or from without his glorious Power, as in respect of Absence; but the contra∣ry,

that the Presence and Efficacy of it is to be that which is the Author of their Punishment, so that it imports nothing less than absence, or a withdrawment by God, or a throwing them out of his Pre∣sence; but positively an efficiency or en∣ergy put forth by him; and so carries with it the relation and influence of an efficient Cause: If indeed he had added instead hereof, either [from his Glory] or [from his Blessedness] unto that other [from his Presence] it might have carri∣ed both unto poena Damni, the punishment of Loss; that is, to note out what they had lost and wanted the Communication of, and so their exclusion from the Par∣ticipation of God's Face and Blessedness, (which is more ordinarily termed his Pre∣sence) and together therewith had noted out an exclusion also of this sense which I argue for; but his saying also [from the Glory of his Power] manifestly notes Power put forth in Execution, and inflict∣ing that Destruction, and glorifying Himself, on them thereby.

And Secondly, Further know that the Word here used is not potestas, as of a Judg, that is, Authority, whereof John 5. 27. The Father hath given the Son of Man Authority to execute Judgment: And in relation unto which in ver. 5. of

this Chapter, he had termed it, The righ∣teous Judgment of God. But the Word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies inward personal Strength, Vigor, Robur, such as a Giant hath in his own * 1.7 Limbs. And therefore when their Destruction is said to be from his Power, as thus denoting personal Strength, the intendment must needs be to denote a putting forth of that Strength which is in himself to destory them. Pa∣rallel with that in Rom. 9. 22. What if God willing to shew his Wrath, and make his [Power] known on the Vessels of Wrath fitted to Destruction, of which anon.

Yea, and Thirdly, even this other Phrase, [destroyed from his Presence,] doth likewise as fully close with this sense, to note the efficient Cause of their De∣struction. The Word in the Original is, [from his Face] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, now God's Anger or Wrath is as well, and ve∣ry frequently expressed by his Face in Scripture, as his Favour useth to be. For the Face as well holds forth Anger and Wrath, as Favour and Grace. Thus Lev. 20. 6. I will [set my Face against] that Soul, and will [cut him off] that is, I will put forth mine Anger to destroy him. And Lament. 4. 26. where it is translated the Anger of the Lord, in the He∣brew, and in your Margents, it is, The

Face of the Lord. As there is the Light of God's Countenance, in which is Life; so the rebuke of God's Countenance, at which we pe∣rish, Psal. 80. 16. Even as the Wax is said to melt at the [Presence] of the Fire, Psal. 68. 2. and often elsewhere.

So then to be destroyed [from his Face and Presence,] is all one as to say, from his Anger and Wrath. And we have both exegetically met in one Scripture, Rev. 6. last. They said to the Mountains, Fall on us, to hide us [from the Face of him] that sitteth on the Throne, and [from the Wrath] of the Lamb; and suitably this Destruction here in 2 Thess. 1. is said to be both from God and Christ. Even as the Happiness of Heaven is immediately from the Presence of God and Christ, Rev. 21. 23. And the City had no need of the Sun, neither of the Moon to shine in it: For the Glory of God did lighten it, and the Lamb is the Light thereof. Thus on the contra∣ry is it in Hell, and so at the day of Judg∣ment it is the Face of God, and the Face of the Lamb, that the Wicked most of all do dread, as that which is the Inflicter of their Torment.

As for any Objection from those words, in flaming Fire, &c. I shall answer it af∣terwards.

III. Scripture.

Rom. 9. 23.

CHAP. III.

This Passage explicated, only so far as concerns the Execution. Several Particulars in the Words that shew the Power of God's Wrath to be the inflicting Cause, and immediately in∣flicting this Punishment. An Ex∣plication of a fourth Scripture, Rom. 2. 8, 9. added, for the con∣firmation of all.

I Shall insist on this Passage but so far as it respects the Execution of this Destruction in Hell, after much Long-Suffering passed and not to touch at all; upon any thing of that Point of Rejecti∣on from Eternity, whether intended or not. But that the Words should respect the Execution in Hell, (which is the Point only before us) I take that as clear, and much for granted. And the Reason is, because it is the Glory of Heaven, which

in the next Words the Apostle joins with it, and sets by it, as Parallels illustrating each the other: So ver. 23. And that he might make known the riches of his Glory on the Vessels of Mercy, which he had afore prepared unto Glory; In Heaven namely. The only thing which by the way I ob∣serve, is, That the Sin of the Creature is that which prepareth or fitteth the Crea∣ture for the execution of this Punish∣ment. And a difference may be observed in this (though otherwise a Parallel) as put in cautiously by the Apostle; that God himself prepareth the Saints to Glo∣ry, ver. 23. but the other are fitted, that is, by themselves, unto Destruction, ver. 22. ere he destroyeth them.

The Point afore me is, that God's Wrath and his Power are to be the immedi∣ate Inflicters of that Destruction. There are several Particulars, in the Words, which taken singly might perhaps be suf∣ficient to prove this, but laid all toge∣ther, will become a strong eviction thereof.

1. That God's Wrath and his Power, or the Power of his Wrath, are spoken of, as the inflicting or executing Causes, is evident: For it is a Power of Efficien∣cy here spoken of, as whereby God pro∣duceth this Destruction, as a Cause doth

its proper Effect: and accordingly He is said to make known and shew his Power and Wrath therein; like as the force and virtue of an efficient Cause is made known and demonstrated, in and by the Effect it produceth. And so is spoken to the same Effect, with what, in Chap. 1. 20. he had said, that his Power and Godhead is clearly seen from the Creation of the World, and understood by the things that are made. He that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Mighty one, (as the blessed Virgin there, by way of Emi∣nency, styles him) Luke 1. 49. is said to shew strength with his Arm, Ver. 51. And here, to make known 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (a Word suited to that other) his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 posse, or what is possible to be done by him. It is then a power of Strength, and Energie, or Efficacy, with his own Hands and Arm, and that according to the utmost of his Ability, as the word imports: And so the Power here spoken of, is an inflicting Power, that works and effects this De∣struction; and not that of Authority only, or a Power of Liberty to do as one pleaseth, as the Potter with the Clay. For that kind of Power he had afore ascribed to God in this matter, in the foregoing Verse, which this Word here is distinct from. And this is one step: unto which add,

2. It is his Power joined with his Wrath: that is, the Power of his Wrath, or his Wrath in the Power of it. For thus Moses, the Man of God, Psal. 90. 11. had long afore put them together, when he speaks of this very Wrath in Hell, of which here the Apostle doth. For after he had, 1. set out the Time and Condition of Man in this Life, The days of our years are threescore years and ten, &c. and then, 2. We fly away: so expressing Death, and our going into another World. Then, 3. follows, [Who knows the Power of thine Anger?] As that which succeedeth and seizeth after Death upon the most of Mankind dying in their Sins. The Apostle here mentions Pow∣er and Wrath apart, but Moses there maketh Power an Attribute of his Wrath: and so considered it hath a double mean∣ing, and both serving our purpose; 1. That Wrath stirs up his Power, and draws it out unto this Execution, and therefore Wrath is the first of the two here mentioned: yea further, that it is his Power, as it becomes heated, inflam∣ed and intended by Wrath, that inflict∣eth this. And as a Man in his Anger strikes a greater blow, so may God be supposed to do, when represented as thus smiting in his sore displeasure. And,

2. That God's very Wrath and Anger, if but shewn and revealed by him, to Mens Souls, hath such a Power in it, that that alone is enough to destroy them. The nearest resemblance that the Scrip∣tures * 1.8 make of this Wrath, is that of Fire, (of which anon) and that as Fire melting Wax by the very Presence of it. As therefore when we would express the Power of Fire, we say [the Power of the Heat] that is in Fire, that thus melts and consumes, &c. Its heat being in it self so fierce and vehement a Quality, that when but applied, it thus works: So here; it is the Power of his Wrath. If it be kindled but a little, that destroys, if but made known once, or discovered. And, as in the Text, it is a shewing his Wrath, and thereby his Power in destroying, is made known. It is but his being Angry, and shewing it. And this is the Great∣ness of God, that his very Wrath disco∣vered, should have this Power. And how receptive the Conscience is of it, I shall after shew. As, in his Favour (if * 1.9 but manifested to Mens Souls) is Life, Psal. 30. 5. So, in his Anger, when dis∣covered by himself, there is Death. If the Wrath of a King be as the roaring of a Lion; and where the Word of a King is, there is Power; then what is the Terror

and Power of the Wrath of the Great God? That alone strikes dead. And thus understood, it is an Argument of it self alone, that the Power of his Wrath doth speak an immmediateness of God's Execution.

A second Particular is, that that which makes God willing by reason of Sin to execute this, is thereby to obtain a Glory unto his Power, by shewing his Wrath. So as, that although he hath already shewn his Power in creating the World at first, and upholding it by the Word of his Power, and other Effects, that yet over and above, and besides all this, he takes the advantage of Sin, to shew (as the riches of his Mercy in saving from Sin, so) the Greatness of his Power, another way, namely, in destroying for Sin. And ac∣cordingly in that 2 Thes. 1. 9. there is a peculiar Glory attributed unto that Power of his, from or by which Men are destroyed; [punished from the Glory (says that Text) of his Power] or from his Power, giving a Demonstration, or shewing his Glory therein: that is, unto that end that it might be known how great and powerful a God he is in Himself, by the Judgment which he executes, as the Psalmist speaks.

Now then, from hence, ere we add the other two Particulars, the Argument ri∣seth thus: That if God should execute this by Creatures only, and not immedi∣ately by himself, he attained not the full of this his End: and that upon a double Account.

1. Because, when all had been done, that could have been, by his powerful arming and setting on of Creatures to pu∣nish the Sinner; yet still himself being able to give a greater Demonstration of Power this way, if Himself would take it in Hand; and the Soul of Man being fully capable of his immediate workings upon it; and Sin also deserving it: and the Wrath of God being first or last to come upon impenitent Sinners to the ut∣termost: * 1.10 Therefore until this Demon∣stration were given, he had not made a full proof of his Power: Which the A∣postle here professeth to be his aim.

And, 2. In that after all other Instan∣ces and Demonstrations of Power given in Creation, Miracles, in Conversion of Souls, that is, Take his creating part in it, &c. All which He hath done, immedi∣ately Himself, without the intervention of created Influences, that he should, last of all, be willing to give forth anew, or

shew forth his Power afresh in this Work also; and yet should not then give a De∣monstration of like immediate Power, but execute it only at second Hand by Creatures alone: this would fall short, and hold no Proportion with that Pow∣er already shewn forth in those fore-past Works; and then this being the last, or one of the last, after all his other Works ended, purposely to shew forth his Power in, it had not been such a Demonstration of Power, as in his last Work (wherein he professeth to shew forth any Attribute) he useth comparatively to give: For still his manner is, in the shewing forth of any Attribute, to give greater Demon∣strations thereof in his latter Works then in the former: Of which more afterwards.

Add this to it, which heightens this Argument. That the Apostle specially singleth forth this Attribute of Power: and by way of eminency mentioneth it, in speaking of this Punishment, as that At∣tribute, whereof God is willing to give fullest Demonstration, in this work, a∣bove any other Attribute, or Attributes, in Himself, therein. In all the great works of God, some one special Attri∣bute hath still the Honour given it, as being in a way of eminency put forth;

as in Man's Salvation, Mercy and Grace, Eph. 2. 9. In Man's Glorification, Riches of Glory and Mercy, as here ver. 23. But look down into Hell, and it is his Power, which (as here in difference from those other) is said to be the predominant Attribute, that he would shew forth, and which appeareth, there. And the com∣paring of these two, Salvation and Dam∣nation, as they stand in an opposite Pa∣rallel, this in ver. 22. and the other in ver. 23. doth confirm this Observati∣on; taking in withal that other Passage in 2 Thes. 1. 9. where they are said to be punish'd from the Glory of his Power, which manifestly gives the Glory unto his Power, in this Work, above any Attri∣bute. His Soveraignty and Authority is seen in Salvation as much (if not more) as it is in Destruction. I [Will] have Mercy on whom [I will,] &c. But his Power or Omnipotency, that is said to be seen in destroying for Sin. Whereof perhaps one reason is, because there is shewn in this, a duplicated Power: a contrary Stream of Power running cross and thwart, in its Effects, in this. For at the same instant (and that lengthned out for ever,) God sets Himself by his Power to destroy the Creature, utterly, in respect of its Well-being: Whilst yet a∣gain,

on the other Hand, as great a Pow∣er is requisite to uphold it in Being and Sense, and to prevent its sinking into its first nothing, or from failing afore him, in respect of Being to bear it. And in that respect to continue the Creature to be, &c. and to endure the weight of God's Power in Wrath, to be dry Stubble in a Flame never consumed; this is more then for God to create. This puts the great God upon a double expence of Power.

A third Particular, in this Rom. 9. 22. that contributes to this, is: That, As the Cause inflicting is termed the Power of his Wrath, so the miserable Subjects hereof are denominated Vessels of Wrath: Even as on the other side, those saved, are termed Vessels of Mercy. Common use of Speech tells us, that Vessels or∣dained to be filled with such or such Ma∣terials, have their Denomination, from that matter they are ordained to contain, and are filled withal. You say this is a Vessel of Oyl, that a Vessel of Wine; these here you see are said to be Vessels of Wrath. If you demand whose Wrath? God's. What if [God willing to make known his Wrath.] Now as touching its opposite here, [Vessels of Mercy,] all will acknowledg that when it is spoken of as

in relation to Heaven (as here it is) that importeth, Souls their being set apart to be immediately filled with the Love and Mercy of God: that as God is Love, so that they, as Vessels, swim in that Ocean for ever: That they dwell in God immedi∣ately, and are filled with fulness of him. And why should not then, this other of being Vessels of Wrath, be intended in the same Sense also, and that Sense be urged accordingly? Especially seeing it is evident that one scope of the Apostle here, was to make a Parallel between the eternal Glorification of the one, and e∣ternal Destruction of the other; and ac∣cordingly between what are to be the Causes of them. And if so, the Law of this Parallel will also carry it to this, that as the Saints in Heaven have an immedi∣ate Participation of God, that likewise in Hell, there shall be oppositely, an im∣mediate Participation of God's Wrath. In Heaven they are not said to be Vessels of Mercy, because God shews them Mer∣cy, only, by created Benefits or Gifts bestowed; or because they have God's Mercy communicated by Creatures (though it must be affirmed that there is a confluence of these) but because God himself appears all in Love, Mercy, and Kindness to them.

And it is not nothing, that, according to the same Analogy of Speech, unto this Particular, in multitudes of Scriptures in the New Testament. This Destruction is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of Singularity, E∣minency, and simply stiled Wrath; and the Wrath of God. And so it bears a∣way that Denomination from all other Punishments by Creatures (except that by Magistrates in God's stead, and who bear the Image of God, Rom. 13. 5.) so bearing the Name of its immediate Cause.

The Baptist he began that stile in the New Testament. [The Wrath to come,] Mat. 3. by way of destinction from all that is executed in this Life. And the whole New Testament afterwards much useth that Phrase. As when the day of Judgment is stiled the day of Wrath, Rom. 2. And elsewhere. It is equivalent to say a Child of Hell, Mat. 23. 15. And a Child of Wrath, Eph. 2. 3. To say, fitted to Destruction, as Rom. 9. and ordained to Wrath, 1 Thess. 5. 9. To say, Damnation hasteneth, 2 Pet. 2. 3. And, the Wrath of God cometh on the Children of Disobedience, Col. 3. 6. As in like manner on the con∣trary, Saved from Wrath, Rom. 5. Deli∣vered from Wrath through Christ, 1 Thess. 1. ult. is all one, and, saved from Death

and Hell, elsewhere. And this is usually termed the Wrath of God, so Joel 3. ult. Col. 3. 6. and Eph. 5. 6. Rom. 9. 22.

That which I would observe from both, is, that according to the general Analogy of common Speech in all Languages; the punishment as the Effect, bearing the Denomination of that, which is the im∣mediate Instrument of the principal A∣gent, in that Punishment. (Thus the torture by the Rack is called the Rack: whipping the Rod. So in Deaths, Cru∣cifying was termed the Cross, Hanging the Gallows: Thus 'tis in the Punishments which Men execute.) That in like Ana∣logy of Speech this ultimate Punishment should so generally be termed Wrath, and the Wrath of God, by way of eminency and difference from all other fore-run∣ning effects of Wrath, executed by Crea∣tures in this Life; this still strengthens the former Notion, that it is indeed the Wrath of this God it self, in a way of eminent difference from what by Crea∣tures, he doth in Wrath pour out, that is the inflicter of that Punishment.

I shall for the close of this, cast in one Scripture-Testimony more, both to con∣firm this Interpretation of Wrath given upon Rom. 9. and the whole of the Point in hand. It is

IV.

Rom. 2. 8, 9.

Indignation and Wrath, Tribulation and Anguish unto every Soul of Man that doth evil, &c.

I observed afore from the second Verse of this Chapter, how that this Punishment was termed both the Judgment of God, ver. 2. as denoting God to be the Judge, and also [Wrath,] as of God the Aven∣ger. Now in these Words ver. 8, 9. the Apostle pursueth the latter more fully, when he says, Indignation and Wrath, Tri∣bulation and Anguish to every Soul of Man. These are two pairs or Conjugates of Causes, and Effects. 1. Indignation and Wrath, as the Causes. 2. Tribulation and Anguish, as the two Effects; and that on the Souls of Men, which are the Vessels of this Wrath and Indignation, and Sub∣jects of that Tribulation and Anguish thence arising. And truly his instancing in the Soul, which (though it often signifies the whole Person, yet) here seems purpose∣ly done, as being that in or of Man, which alone is immediately capable of this Indignation and Wrath of God, and the Impressions or Effects of Anguish

there-from, and is the proper seat of that Anguish and Tribulation. And that Phrase of Wrath, its being said to be [treasured up] in the 5th verse, suits this. For what is the Treasury or Ma∣gazine thereof, but the Heart and Bo∣som of God Himself, in which it lyes hid, as Treasures use to do in some secret place? Even as the Saints Life is said to be hid in God, Col. 3. 3. compare Deut. 32. 24.

I shall but further superadd that noti∣ced * 1.11 saying of Luther, (which, out of deep experience of the Wrath of God in his Soul, at his first Humiliation and Con∣version he had learned) The Wrath of God is Hell, the Hell of Devils and all damned Spirits.

CHAP. IV.

That this immediate Wrath of God is in Scripture set forth unto us under the Similitude of Fire, and fiery In∣dignation. The Examples of Per∣sons devoured by Fire in the Old Te∣stament, Shadows of this Punish∣ment by the immediate Wrath of God. This the Fire wherein the Devil and his Angels are tormented.

THere hath been nothing more diver∣tive of the Thoughts of Men from apprehending, or so much as imagining God's immediate Wrath to be a cause of that Punishment in Hell; then that the Scriptures do so often make mention of Fire, &c. as the Instrument thereof, and so Mens conceptions do terminate there∣in, and go no further.

But I shall rather on the other hand, make an Argument of it. Namely, that indeed the Scriptures do set out this im∣mediate Wrath of God under the Simili∣tude, Resemblance, and Representation

of Fire; and that, sometimes, when Hell-fire is spoken of, the Wrath of God is intended thereby.

Unto which I yet Preface this: That I must not, nor dare I say that there is no material Fire in Hell ordained for Pu∣nishment to Mens Bodies: but that it is Rational, that the Body having sinned as well as the Soul, it should have a meet recompence of Reward suited thereto, as well as that the Soul should. But yet so, as either of them have this meeted out to them, according to their vastly differing share, and hand, and acting which they had in sinning; in which the Soul is always the principal Actor, and in some Sins the sole Agent and Subject. To be sure in Heaven there is a con∣fluence of created Excellencies, suited to the Bodies of Saints, made Spiritual, as well as God Himself, the Happiness of their Souls; and sure I am that on the contrary, it is distinctly said of each and apart, That God destroys [both Body and Soul] in Hell, Mat. 10. 28. And ac∣cordingly, each of them, with a Punish∣ment suited unto each.

The Passage of Scripture, unto which the gathering will be of several others, for the proof of this my present Asserti∣on, (which is the subject of this Chapter,)

is that of our Apostle in the 28. ver. of this Heb. 10. a little afore my Text; he there setting forth the Judgment to come, in the Causes and Effects of it, to be,

A fiery Indignation, devouring the Ad∣versaries.

I did but touch upon it before, when I drew out other Arguments from this Text, but then reserved a fuller handling of this by it self.

The Original hath it, [The Indignation of Fire.] But Indignation is in, and from the Heart of an intelligent Person provoked, which is God, as the Text shews. Grotius therefore interprets it, The Anger of God, but adds, putting forth it self by Fire: I suppose he means by corpo∣real Fire, as its Instrument. But why not rather The Anger of God Himself, De∣vouring his Adversaries, as Fire; and so to relate to the manner of his Anger its working, as represented under the Simi∣litude of Fire, seeing God Himself is, in this Epistle, stiled a Consuming Fire? which interprets this.

And in this Expression of [fiery Indig∣nation which Devoureth,] He hath particu∣lar reference unto those, of all other, the most extraordinary Judgments up∣on Nadah and Abihu, Lev. 10. 2.

There came out [Fire] from the Lord, and [devoured] them. They are in terminis, the very Words of the Apostle here: And * 1.12 we may take in also (that so we may have two Witnesses too, to confirm this our Interpretation of the Apostles Allusi∣on) That two hundred and fifty Princes pe∣rished by Fire from the Lord, in the Rebel∣lion of Corah, Numb. 16. 30. This as for what examples is referred unto.

Now to raise up our Thoughts, unto how much a sorer Punishment, the fiery Indignation that remained for these Go∣spel-Adversaries should be, he suggests how transcendently the Gospel exceeds the Ministration of Moses Law, in these Words that follow; He that despised Mo∣ses Law died without Mercy, under two or three Witnesses, of how much sorer Punish∣ment suppose ye, shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the Blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of Grace. Moses Law (the old Covenant, as joined with the Law Ceremonial,) was sprink∣led, or consecrated with the Blood of Beasts, Chap. 9. 19, 20, 21. But the Go∣spel of the New Covenant, and the Per∣sons enlightned thereby, have been san∣ctified by the Blood of the Son of God. If

then such an extraordinary fiery Judg∣ment befel the despisers of this Moses Law, thus sprinkled, &c. what fiery Indigna∣tion proportionably must it be that shall befal the treaders down, both of the Book, Covenant, and sacred Blood of Christ? And in this lies the weight and strength of the Apostle's Argument.

That Maxim of the Judicial Law which is annexed, that Despisers died with∣out Mercy under two or three Witnesses; is brought in for that grand Circumstance's sake, whereby the Apostle heightneth both the Iniquity of those Persons, de∣stroyed by Fire, who sinned afore many thousand Witnesses, the whole Congre∣gation of Israel: As likewise, this other far transcending guilt of these Adversa∣ries, who had renounced Christ and his Blood openly, afore the whole World and Christian Church. So Chap. 6. 6. 'Tis said they did put the Lord Jesus to an open shame; and they are the same Persons, whom he threatens this against here, and speaks of there.

But still, by what surpassing Propor∣tion may we estimate, or suppose (as the Apostle calls us to do) how much this fiery Indignation is sorer, then that out∣ward devouring them by Fire. 'Tis cer∣tain, that Moses Law and that sprinkling

with Beasts Blood, &c. which he argues from, held but the proportion of Types, † 1.13 Figures and Shadows. But the New Covenant, and Christ's Blood, &c. of the Substance and Reality, comparative∣ly to these. Then in like manner, his intent in proposing these examples of Judgments by Fire, was as of those that hold the Proportion but of a Type, a Fi∣gure of this fiery Indignation, that is to come upon the treaders down of the Blood of Christ. For indeed a meer bodily Death the sharpest (as those by Fire were) is but as the Shadow of Death, unto the second Death (the thing inten∣ded here) which is utterly another kind of thing.

In Heb. 10. ver. 1. He says of the good things of the Gospel, that what the Law held forth, were but the Shadows of those good things to come, as Canaan of Heaven, Chap. 4, &c. the like 2 Col. 17. And why may it not be also said, that as all the good things under the Law, the best were but shadows of those good things to come, so that the highest and worst of outward evil things executed then, were in like manner but shadows of those evil things which the Gospel brings to Light, as the Punishment of Sin. And we may see in his succeeding

Discourse in this same Chapter, how he having first instanced in the Good, he after instanceth in the highest of Evil, in these Words I am upon, ver. 27, 28, 29, 30, 31. And in like manner the like ex∣traordinary Judgments then, are expresly said to have happened to them as Types, (so in the Greek and Margin) 1 Cor. 10. * 1.14 11. Types not meerly monitory of like Events, but withal prefigurative of Punish∣ment of an higher kind, &c. What Death could be outwardly sorer, than * 1.15 to be destroyed of Serpents? ver. 9. and those fiery too, Numb. 21. 6. the Effects of whose Stings are described to be as dolo∣rous as being burnt alive. But under the Gospel, Sin and the Law, and so God's Wrath, these as the substance are set out to be the Sting of that Death to come, 1 Cor. 15. 55. * 1.16 Again, ver. 10. destroyed of the Destroyer. Who was the Destroyer then? Angels. So Heb. 11. 28. And what Destruction or Destroyer un∣der the Gospel is it, that is typified out by these? even God Himself: who, as by Christ, is said to kill the Soul, and de∣stroy Body and Soul in Hell: So, ere the Apostle took off his Pen from prosecuting that Argument, in the very same Chap∣ter, he in full effect says as much, in set∣ting afore them, how it was God's Power

and Wrath, instead of those other De∣stroyers, with which Sinners have now to do, ver. 22. Do you provoke the Lord to Jealousie? are you stronger than he? I might confirm this Notion from other Types, 1 Cor. 15. 44, 45. This fore-laid.

To approach nearer to our purpose in hand, there are two things further to be done: 1. as touching the Type it self, what kind of Fire that was which devoured them: And the manner of their Deaths.

The Fire was another manner of Fire, than this our Elementary common Fire. This was Fire from Heaven, and there∣fore said to be a Fire [from the Lord] that devoured them; it was such a Fire, as blasts of Lightning are, which strike, and blast, and shrivel the Spirits of a Living Body in an instant: which is evident by the manner of their Deaths. The He∣brew Doctors say of it, that it was a Fire which burnt their Souls, not their Bodies; their meaning is, their Bodies were not consumed or devoured by it: for Lev. 10. 5. 'tis said, They carried their Bodies and Coats into the Tent, as untouch'd. It was therefore such a Fire (as Lightning is from Heaven) which useth to strike, and lick up Mens Spirits in an instant, when yet in the mean time, it consumes not, breaks not so much as Skin or Flesh;

which our Elementary Fire preys first and most upon. It was therefore a far subtiller Fire then Culinary or Kitchin Fire: which suitably served as the fittest and nearest Type of this fiery Indignati∣on: and of the vengeance, which it ex∣ecutes. And this was but the Shadow.

The second is, What the substance an∣swering to these Types should be? This I shall set out by two things:

1. What is the thing, or subject de∣voured by this fiery Indignation? It is the immortal Souls of Men: these are the Fewel which this Fire doth prey upon. As to the truth of the thing it self I need not insist on it: But the Analogy of that as the Shadow; and this as typified there∣by, that is the matter afore me.—Let it be considered, that the Death and De∣struction of the immortal Soul in Man, could not any other way be more lively shadowed forth, than by such a devour∣ing (as Moses word is) or licking up the vital and animal Spirits that run in the Body, when yet the Body it self remains unburnt: Thereby demonstrating, that it was such a Fire as struck immediately at that which is the Fountain of Life it self in the Body, and at that which is the Bond, the Vinculum, the Tye

of Union between Soul and Body: for such are those Spirits. And yet not so much, as to singe the outward bulk or carcase of the Body. There could have been nothing invented in the whole compass of Nature, to have born a re∣semblance so near, to shadow forth the Immortal Soul, as those spirits running in Man's Blood and Arteries, do; which, some affirm to be the very Animal and Vi∣tal Soul in Man. Sure I am, they are as the Oyl whereby Life is preserved and fed; and in the Blood is the Life, says Moses, our best Interpreter in this. Neither doth this Shadow hold a Similitude in this particular only, but in another like case as evidently. The pouring forth of the Blood of the Beasts that were Sacrificed under the Old Law, was particularly or∣dained to signify Christ his pouring forth his Soul unto Death, as Esay speaks; As well, as in general, that the Sacrifice of those Beasts did typifie forth Christ's Sa∣crifice, in the whole of it. And this was as near a Representation of that Particu∣lar, as could any way be made, by what was corporeal in Beasts, or else in the whole Creation (for a Sacrifice of Mankind, or the Blood of Men, God liked not to be made to him, in his Wor∣ship) could possibly have been found to pourtray it forth.

The second thing is, that the substance shadowed forth by that Fire, was no o∣ther than the Indignation or Wrath of the great God Himself, which is termed Fiery Indignation here.

For Proof of which, I insist not, that some Shim thereof this Shadow it self doth cast, in Moses his saying again and again in Terminis, that a Fire [from the Lord,] &c. which hath a great Em∣phasis and Resemblance of this in it. But for proof I ask,

First, Where shall we find, or how * 1.17 shall we imagine any created Fire so to exceed that Fire from Heaven, recorded in that Story; and so far exceeding it as the Substance doth a Shadow; or such as should melt down Immortal Souls? You may sooner invent or imagine a Fire, so much comparatively hotter than that of the Sun it self, (which is the con∣tract of Fire and Light) and so much ex∣ceeding it, as should be able to shrivel up this Sun into a burnt black Coal: as to imagine any such created Fire, so transcending this of Lightning from Hea∣ven, as shall thus devour reasonable Souls and Immortal Spirits; that in the substance of them (as being Spirits) do bear the image of God. In what Fur∣nace will you think to find such a Fire?

No where but in the Bosom of him, who hath here said Vengeance is mine; even of God himself.

2. To confirm this. What created Fire can be conceived more subtile or powerful, than the Angels themselves are conceived to be? whom, as Heb. 1. 7. out of the Psalms, the Apostle compareth to Flames of Fire, that is in our (Euro∣pean Language) to Lightning. Now then I ask when Christ says, Mat. 25. 41. Go into the Fire prepared for the Devil and his Angels, (shewing that Man's Punish∣ment shall be from the same hand, that the Punishment of those evil Angels is;) what Fire can be supposed such, that can work on Angelical Natures, who themselves have Power over Fire; of Fire of Lightning from Heaven, as in Jobs case was seen: None other, but that, which as the Apostle resolves us, (if we will rest in it) That our God is a consuming * 1.18 Fire, Heb. 12. ult. So that considering the State and Condition of the Devil; I can∣not but celebrate that fore-cited conclu∣sive Speech of Luthers, Ira Dei est infer∣nus Diaboli & omnium damnatorum, It is the Wrath of God that is the Hell of the Devil, and of all the damned: For there can be no other Fire, in which the De∣vils can be tormented. Outward wash∣ings

may as soon reach Conscience, as Heb. 9. 9. 1 Pet. 3. 21. as such created Fire to torment an Angel.

3. Let us consider other Scriptures, which (as I said) do gather about this, to give Testimony to this Inter∣pretation.

First, That of the Prophet Isaiah, Chap. 33. 14. The Sinners in Sion are a∣fraid, fearfulness hath surprized the Hypo∣crites: Who among us shall dwell with the [devouring Fire?] Who among us shall dwell with [everlasting burnings?] I shall afterwards have occasion to take notice of this Scripture by way of Use. In the mean time,—observe, that it is God Himself, who is meant by this devouring Fire, here. For in a smart and quick Retortion, (and it is a most Elegant one) the Prophet gives Answer: He that walketh Righteously, and speaketh Ʋprightly, He shall dwell with Him (whom you that are Hypocrites so much dread, and have cause enough to do so) with him shall an Ʋpright Man dwell: Who is, and will be unto you in the State you are in, A Devouring Fire. And thus they are re∣proved, and taught what it is to be Hypo∣crites, by the opposite condition of the Upright, and the differing Event of be∣ing such. And further, that it is God

Himself there the Prophet intendeth, as with whom the Upright should dwell: The Words following do also shew, ver. 16. He shall dwell on High (namely with that High and lofty one, that dwells in the High and Holy Place, &c. Do but pun∣ctually compare that Esay. 57. 15. with this here) likewise ver. 17. Thine Eye (O thou upright Soul) shall see the King in his Beauty; that is (as Christ says) the pure in Heart shall see God. The result is, that the same God, who appears all in Flames, and as a devouring Fire, unto Hypocrites in Hell; is all Light and Beauty to the Upright in Heaven. Like as unto a sound and vigorous Eye, It is a pleasant thing to behold the Sun, as Solo∣mon speaks; but to sore Eyes it is a Ter∣ror.

Add to this Psal. 21. 8, 9. Thine Hand shall find out all thine Enemies, thy right Hand shall find out those that hate thee. Thou shalt make them as [a fiery Oven] in the time of thine [Anger:] The Lord shall [swallow them up] in his [Wrath] and [the Fire] shall devour them. This the Chaldee Paraphrast interprets of the Fire of Hell. And so you have all meet to in∣terpret this Fire to be meant of the Wrath of God himself. First, God a consuming Fire, Heb. 12. ult. Then 2. God himself

to be that devouring Fire, Isa. 33. 14. And 3. his Wrath interpreted to be that Fire by the Psalmist. And loe how these all meet in this one saying: The fiery Indignation that devours the Adversaries. Which the Apostle himself, also interprets of God himself, afterwards. We know him that hath said, Vengeance is mine. And it is a fearful thing, &c.

Particularly for that Scripture, even now cited, Isa. 33. 14. If we consult the Context, the occasion of bringing in that horrid out-cry, who among us, &c. (as Inter∣preters agree) was that the Prophet had set forth, in the Verses before, that most wonderful and prodigious slaughter of the King of Assyria's Host, when an hun∣dred forescore and five thousand (as 2 Kings 19. 15.) were in one Night destroyed by an Angel. And thereupon, the Prophet in this Passage is to be understood, either to have related what an impression of dread this so unparallel'd a Judgment had made upon, and struck the Hearts of the Hypocrites in Sion with: As that which had made them to cry out there∣upon, Oh how then shall we dwell with e∣verlasting burnings? That is, with God Himself. For they may well be supposed to have reasoned thus with themselves;

if one Angel that is but a ministring Spi∣rit to God, is able to blast and consume such a Multitude in one Night; how shall we have to do with God Himself, who is that infinite immense devouring Fire, and all those Angels but as Sparks, and his Ministers. And so according to this meaning, themselves are brought in, speaking by the Prophet, as the Men of Bethshemesh did upon the like Judgment, 1 Sam. 6. 20. Who is able to stand before this holy Lord God? Or else those Words may be supposed to have been the Pro∣phets own Meditation and use of Instru∣ction, deduced from that example; which he uttereth, as fore-warning the Sinners in Sion to consider, That if God be so terrible in the Judgments he exe∣cutes by others, his Angels, who are Flames of Fire; how will you endure to dwell with God Himself, and have imme∣diately to do with him for ever, who is a devouring Fire and everlasting Burnings? &c. And our Saviour's Speech is not re∣mote, from this of Isaiah, when, speaking of Hell, it is the Fire prepared for [Hypo∣crites] (says he) Mat. 24. 51. Even as here, Isaiah professeth to speak this of and unto the [Hypocrites in Sion] as the Per∣sons above all other forewarned, when Hell is threatned. Again, as in Isaiah,

God himself is called the devouring and everlasting Fire, so here in the Text, his Wrath is termed fiery Indignation [de∣vouring.] And the Word translated Ad∣versaries here, falls out also to be a Word decyphering Hypocrites or false Profes∣sors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under-hand Enemies. Who are also said to look for, in their trembling Consciences, this fiery Indignation: even as of these Hypocrites Isaiah also speaks, as being the expectants of Hell. And again, our Apostle Chap. 12. 31. Our God is a consuming Fire. So as upon se∣veral accounts it is, that God himself and his Wrath is, more eminently, that Fire in Hell the Scriptures, sometimes, speak of.

If it be objected out of my Text, Is it not said, He cometh in flaming Fire with * 1.19 his Mighty Angels? Will he not then use corporeal Fire, as also the might of his Angels, and both as Instruments of his Execution, and their Destruction; and to that very end mentioneth the might of his Angels?

I answer, 1. This Fire here is not men∣tioned, as that which is the Cause of their everlasting Destruction: but as that which is a concomitant of Christ's Appear∣ing; and also a fore-runner or Harbinger

to that Judgment, he comes to pronounce Sentence of, whereof the Destruction that follows is the final Execution. Judges use for terror, and for a Demon∣stration of their Authority, Work, and Office they are employed in, to have vi∣sible Instruments of Death carried afore them, as Ensigns of their Power: A com∣pany of Halberds or the like for their Guard to go before, and environ them round; which yet are not to be the im∣mediate Instruments of the Execution of Malefactors it self, but accompany their Persons at the Examination and Sentence. * 1.20 And as to this or the like use, is this Guard of Angels, and of flaming Fire mentioned, to be understood to serve: Both these referring evidently unto that his Appearing. [Who shall be revealed from] Heaven with his mighty Angels in flaming Fire, but not spoken of, as the Causes of the Destruction it self that fol∣lows.

The Angels further serve to gather Men from all the four Corners of the World, * 1.21 to hale and bring them afore the Judge; and after Sentence to cast them into the place of Torment, called there A Fur∣nace of Fire: but not of their ma∣king, but God's. They do but de∣liver them into the dreadful place,

wherein Execution is acted and per∣formed.

2. This Fire which he appears with, is to burn up this visible World, as a fore-run∣ning Sign, to shew the fierceness of the Fire of that Wrath which shall after prey and seize upon the invisible World; that is, Mens Souls and Devils for ever. Not that Mens Souls are to be burnt up with no other Fire, than what the World is burnt withal, but that which burns the visible World, is an Example and De∣monstration of that other Fire, that is kindled in his Anger, that shall in the end Burn to the bottom of Hell. This as to * 1.22 what may be objected out of that place.

3. I deny not from other Scriptures a created Fire in Hell: Let but that also be allowed which some of the Antients also speak of, that there is a double Fire there: One inward in Mens Souls; A∣nother outward. Gerson aptly applyeth * 1.23 that place of the Psalmist fore-cited, Psal. 21. 19. unto that of this inward Fire, Thou shalt make them as a fiery Oven, the Lord shall swallow them up in his Wrath, and the Fire shall devour them: The Fire of an Oven is a fit similitude of a Fire

within, as into which Fire is put to heat it, and the heat made more intense by the cavity or hollowness of the place. Whereas to be cast into a Furnace of Fire, as Christ speaks, or into a Lake of Fire, as Apoc. imports a Fire without, into which the Matter or Persons to be burnt are cast.

And thus much for bare Scripture-Testimonies: many other there are which might be here collected to confirm this, but are scattered in several parts of this Discourse in a duer place.

CHAP. V.

A second sort of Proofs. Demonstrations from Instances both of Wicked Men and Holy Men, who have felt in this Life Impressions of God's immediate Wrath: And that such Impressions are Evidences of what, in the ful∣ness, is in Hell.

A Second sort of Proofs, are De∣monstrations from Instances, in Scripture, of Persons in this Life, who have felt Impressions of this Wrath of

God in their Souls, upon God's rebuking them for Sin. And these Instances of Experience, upon Record, being added to those fore-gone Scripture-Testimo∣nies, will serve as ruled Cases, joined unto Maxims in Law, alledged both of them, for the proof of one and the same thing; and will give yet more clear De∣monstration what is meant by Wrath, and what Hell is in the fulness of it: And being joined to the former, do altogether, give an abundant evidence of this great Truth.

I say, 1. Of Men in this Life: And if any should deny the Truth hereof, or that which we have been prosecuting, themselves perhaps ere they dye may be made miserable Examples verifying of both; and out of their own woful Expe∣rience, live to confess and acknowledg the Truth herein. For God doth in this Life single out some, both of his Children, and others; to whom he gives a taste what the one should for ever have under∣gone, but that Christ did it for them; and of what the other must under-goe for ever, without Repentance. Whereof those Instances that follow, are undenia∣ble Evidences.

And 2. These Terrors are wrought by God's immediate Hand: And from imme∣diate

Impressions and Representations of his Wrath, made by him, on their Souls, and to their Consciences. For as God puts Joy into the Hearts of his Children in this Life, by the immediate Light of his Countenance, as Psal. 4. ver. 6. Lord lift up the Light of thy Countenance upon us, and ver. 7. [Thou hast put] Gladness in my Heart, more than in the time that their Corn and their Wine increased; And again, whom though we see not, yet believing [we rejoice with Joy unspeakable and glorious] as the Apostle speaks of those Primitive Saints: Even so when he is pleased to re∣buke Man for Sin, he doth the like, in a way of Contraries, on Men both Good and Bad; correcting them, by and with Anguishments from the like immediate Stroaks of his own Anger. God is the Father of all Spirits: and of the Spirits of his own Children upon a double Cre∣ation. And if the Fathers of our Bodies * 1.24 corrected us, and had power to do it with bodily Punishment, by bodily Instru∣ments; do we think that our Souls which lie naked afore God, Heb. 4. 13. are not as immediately subject and exposed to his Correction, as a Father of Spirits? And if so, that then he may and doth sometimes choose to correct even his own Children with no other Rods but of his own:

which are the immediate Emanations, streamings and dartings of his own Dis∣pleasure. Which when they feel, they wax pale and wan, and wander up and down, like unto Ghosts in Hell, as if they were cut off by his Hand. And that those Anguishments which either of these feel, are from God's immediate Hand alone; those that have felt the smart thereof, do readily acknowledg: for it is not in the power of any Creature to strike so hard a stroak.

And you shall hear some of themselves, by and by, speak out so much, whilst they were under the present sense there∣of. These things premised,

There are two things to make this De∣monstration compleat.

First, the Instances themselves of Per∣sons in this Life; On the evidence of which, the main stress lies, for the proof of the Assertion.

The second is, that such immediate Impressions of Divine Wrath, are Evidences of what kind of Tor∣ment it is, which in the fulness of it, befalleth Men in Hell; and that both proceed from the same immediate Cause.

The Instances are of two sorts: That so we still may have under two or three Witnesses, this Word established.

• 1. Of Good and Holy Men.
• 2. Of Bad and Wicked Men.

1. For Instances of Holy Men, there are divers of them. As of Job, see his complaints, Chap. 6. ver. 2, 3, 4, 8, 9, 10, 11, 12. The Arrows of the Almighty are within me, the Poison whereof drinks up my spirit: The terrors of God do set themselves in array against me. Oh that it would please God to destroy me, that he would loose his hand and cut me off. Which with other Passages in that Chapter, I shall after o∣pen at large. Again, Chap. 13. 24, 26. Thou holdest me for thine Enemy, thou writest bitter things against me, and makest me to possess the sins of my Youth; also Chap. 16. ver. 12, 13, 14, 15. God, He also hath ta∣ken me by my Neck, and shaken me to pie∣ces, and set me up for his mark: His Ar∣chers compass me about, he cleaveth my Reins asunder, and doth not spare; He breaketh me with breach upon breach, He runneth upon me as a Gyant. I shall here only single out that of Heman, which is a most full one, and alone sufficient; and reserve the ex∣plicating

that of Job's Case, wholly unto the setting forth the dreadfulness, which is the subject of the second Section.

Heman complains at the third verse of that Psal. 88. My Soul is full of Trou∣ble, &c. And what was the matter of that trouble, and the inflicting cause here∣of? ver. 7. Thy Wrath lies hard upon me, and thou hast afflicted me with all thy Waves. Selah: those Words [Thy Wrath lies hard, &c.] others read, sustains it self, or bears up it self upon me; which is, as if a Giant should with his whole weight stay him∣self upon a Child. And thou hast afflicted me with all thy Waves. The Waves of that immense Ocean of Wrath (for unto such Waves he again compares these Ter∣rors in ver. 16, 17.) he says they came o∣ver him continually; and overwhelmed his Soul, as billows of the Sea wallowing and tumbling upon a Jonah cast into them. And ver. 14, 15, 16. he sets out his condition such, as wherein there was not only a privation of God's Favour, and that God seemed to reject his Soul, as if he never meant more to look upon it, or regard it; so ver. 14. Why castest thou off my Soul? But further, positively, ver. 15. I suffer thy Terrors. And ver. 16. Thy fierce Wrath goes over me, Thy Terrors have cut me off. The blows which God gave

his Soul were so hard and sharp, that to his feeling they not only wounded or cut into, but cut off his Soul at every stroak. The like follows ver. 17. And this put him into the condition of Men in Hell. I am free among the dead, ver. 5. that is, of that Society, Number and Company; and as one of them, that are cut off from thy Hand, or (as the Margent renders it) [by thy Hand.] All which are, as if he had said, they are not the stroaks of Creatures I feel; or of thine Anger, as conveyed by Creature distresses, but of thine own immediate hand; and such, as those that are in Hell it self, do feel from thee. These are Notes and Degrees beyond, and higher than the Ela of Dolours from or by the hands of Creatures, though set on by God: They are Strains of another Key, the doleful Air of which doth sound another hand and stroak, (purely Divine) that did immediately strike up∣on their Heart-strings that spake these things. These are the resoundings of blows and stroaks which God's own im∣mediate Hand gave upon the bare Spirit, of one wounded by him; he that atten∣tively listens to them, will soon perceive and esteem (as they said,) this Man stricken and smitten of God himself. Creature-distresses give a far less report.

But that it was God's own immediate hand, is more plainly by himself expres∣sed, ver. 16. Thy Terrors have cut me off, and ver. 15. while I suffer thy Terrors, I am distracted, and ready to dye from my Youth up (as in the same verse) Thy Terrors, so he termeth them (he speaking to God) or the Terrors [of Thee] that is, first, From Thee efficiently, and from thy hand setting them on. And 2. Of Thee as a∣rising * 1.25 in me from and with dreadful ap∣prehensions and thoughts of Thee (ob∣jectively,) and of Thy sore displeasure represented to my Soul, by Thee. And so God's Terrors, are every way, set forth in distinction, from distresses, from Creatures, or such as are made mediately by or from Creature-afflictings; although they also be from God. Thus in like Phrase of Speech it is appositely said, 1 Pet. 3. 14. Be not afraid of their Terror, he speaks it of Men that were Persecutors, and threatned the Saints. [Their Terror] ob∣jectivè; That is, The Terror of them, or that Terror which the apprehension of their Power, Greatness, Strength, Threat∣nings, &c. may possibly work in you. In a like Sense thy Terror here is spoken of God. And the other great Apostle speaking of this ultimate Punishment of Hell, he in like Phrase, termeth it, The

Terror of the Lord, 2 Cor. 5. 11. That is, that Terror which is peculiar and proper to him, in and to the Souls of Men, who is the terrible God (as he stiles himself in Moses) and says Nahum, Who can abide, or, stand in the fierceness of his Anger?

There are further, two effects, which Heman there relateth, of this his having suffered these Terrors; or that befel his Spirit whilst these Terrors were upon him. 1. That he was continually ready to die: the Wrath that lay on him was so heavy, as it even well-nigh thrust his Soul out, every moment, and made the Spirit to fail: And secondly, it made him not himself (as we say) put him out of his right Mind. Whilst I suffer thy Ter∣rors I am distracted. For the intention of a Soul taken up with, and extended by the Wrath of God is such; and is wound up so high, as the String is ready to crack. You usually term this, in such Persons deeply wounded, [trouble of Con∣science,] (but that is more common) whereas this Dispensation requires an higher Word, it is indeed [the Wrath of God, or the Terror of God in Consci∣ence] making it as a fiery Oven within it self, as the Psalmist speaks. This for the instances of Good Men.

A second Instance is of Bad and Wick∣ed Men. What was it caused Judas to hang himself? The Prophecy of the Psalmist, and the Apostles reference to it, have resolved us. That it was the Curse or Wrath of God entring into his Soul. The Psalm is the hundred and ninth, which was penned on purpose about him; the Apostle's Reference and Application is in Acts 1. 20.—In the Psalm 'tis said, ver. 18. as he loved Cursing, that is, Sin which is that accursed thing, afore God, so the Curse of God came into his Bowels (or inwards) like Water, and like Oyl into his Bones, and filled all within him full of Anguish and Torment. And so was ful∣filled that Saying, Indignation and Wrath, namely, of God, caused Tribu∣lation and Anguish in his Soul. The Similitudes or Allusions there are Elegant. That as there are Spiritual Oyls which Mens Bodies being annointed withal, they soak into the Bones, &c. they cool, refresh, and repair Spirits, and Strength, and allay fervent Heats and Pains; into which more inward parts, other Medi∣cines more crasse and druggish cannot soak, or come. In the way of a contrary vertue or effect, he compares the Curse of God on his Soul, unto a spiritual Oyl

of a piercing, penetrating Violence, that strikes in, as Quicksilver, into the Bones, and Nervous Parts, and fills them with unsufferable Torments. He compareth also this Curse, and the Effects of it, unto such painful Diseases as are caused by sharp Corroding Waters in the Bowels; as of the Gout in the Bowels: which when it possesseth those Inwards, is mor∣tal and intolerable. The Apostle's Allu∣sion elsewhere is correspondent to both these of the Psalmist, when he says, The Word of God (through the Power of the Spirit) is a savour of Death unto Death in some Mens Hearts, as of Life unto Life in others, 2 Cor. 2. 16. The meaning whereof is, that look as venemous and sulphurous Vapours and Damps in Mines and Caverns arising out of the Earth, do strike up such scents or smells, as often kill, by extinguishing the Spirits of those that descend into them: Such exhalations of Hell and Wrath, doth the Spirit of God, by the Word preached, exhale and draw forth, and cause to ascend in some Mens Consciences, which gives them the very scent of Hell it self: They are the Savour or Odour of Death afore-hand, [unto Death] and Damnation, and so are Vapours of the same kind: out of the same Matter that is laid up in the Mine

or Treasury it self; as those out of the Earth use to be.

The second thing requisite to be ad∣ded for the compleating the Demonstra∣tion, is, That such immediate Impressions of Divine Wrath in this Life, are sure and certain Evidences (I say not as to what Persons, but) of what kind of Tor∣ment it is, which in the fulness of it, be∣falleth Men in Hell; and that both do proceed from the same immediate Cause. This needs not much probation, for the Instances afore given, carry their own evidence with them of this thing to any intelligent Reader. And this general Reason for it, will readily occur to any ones Thoughts, that surely God will not punish them in Hell with a Punishment of lesser sort or kind (for we speak not now of comparisons of Degrees) than what his Dispensation reacheth forth un∣to some Men, in this Life. For that is the proper day, and time, and season of Wrath, and of the fierceness of his Wrath; in which the Fruits of their own doings, are every way in their full Ripeness and Maturity to be returned to them: and these inflictions in this Life are but the Buds and the Blooms that preceed; yet both from the same Root and Cause.

Now to be punish'd by God's Wrath but mediately, through the force only of created Instruments, &c. as of material Fire, or the like, (if that were all the Punishment there); this were certainly by a lower kind or sort, than to be punish'd immediately from the Wrath of God it self. As will abundantly appear in the second Section, when I shall set out the dreadfulness of such a Punishment.

But let us particularly weigh the In∣stances themselves, as we have singly, and apart delivered them.

• 1. Those Dispensations to wicked and bad Men, as Judas, &c.
• 2. The same, as they are exemplified in good and holy Men, as Heman, &c.

And either of them will afford an Ar∣gument for the proof of this Proposition in Hand.

1. These direful Impressions of God's immediate Wrath, when they do befal wicked Men, what are they to them? Not only Pledges or Fore-runners of that Punishment to come (for such all sorts of Afflictions are unto wicked Men.) But further these are Spices and Grudg∣ings, and lesser intermitting Fits of those future fiery, burning, and continued Calentures and Feavers; yea, Earnest-Penies of Hell: and so of the same kind,

with what in full Men shall there re∣ceive.

As we use to say and speak of those glorious Joys, which some Saints afore∣hand have the priviledge to partake of, that they are pure drops of those Rivers of Pleasure, flowing immediately from the same Fountain of Life: So we may as confidently say of those breakings forth of Wrath upon wicked Mens Souls here, that they are the sippings of that Cup of Wrath without mixture (as the Revelation * 1.26 distinguisheth it from those in this Life) whereof the Wicked must drink the Dregs, though it be Eternity, unto the bottom. And therefore we may make a true and warrantable measure, of what all such Men are to look for in Hell, by what some few of them do partake of here.

And the Argument is strong every way, from the one of these unto the o∣ther. For as Heaven and Hell are Paral∣lel in a way of contraries, as out of Rom. 9. 22, 23. hath been shewn: So those unspeakable glorious Joys, and these con∣trary extraordinary Horrors and An∣guishes, on the other hand, do hold Pa∣rallel also, in being (in their several kinds) Prelibations and Tastes of what is to come in the other World. And in this very posture and tendency doth the

Apostle set these two Dispensations toge∣ther in this Life, in a Parallel way, (as in Rom. 9. he doth the other) whilst in the same Scripture, 2 Cor. 2. 15, 16. He compares those Joys (common in those times) in them that are saved, to the breakings forth (at the opening of the Gospel, as of a Box of Spiknard) of a sweet Odour or Savour of Life unto Life, (namely of the Life to come) afore-hand, sensing their Souls with some of those Perfumes that are fetcht from that Country, and only grow there: and on the contrary, such also he declares those precursory Savours or Odours of Death in their kind to be, which do arise from the threatnings of the same Word in Hor∣rors upon many that perish, which he pronounceth to be the very Evaporati∣ons of that Lake of Fire and Brimstone, * 1.27 which is the second Death, in stiling them the Odour or [Savour of] Death [unto Death] so speaks he. These Men often smell the scent of Hell in their Conscien∣ces, and the Spirits of it do strike up into their Souls. The very Ashes and Smoak of that Vesuvius or Aetna of Hell, (I allude unto the last Words of Deut. 32. 22.) do fall upon them, which lighting upon Men in this Life, do, as those Ashes of the Furnace (Exod. 9. 8, 9, 10.) miracu∣lously

did, they cause sores and blains upon Mens Consciences. And however if the Apostle did therewithal intend the more common Dispensations by the Word, and so both the ordinary and extraordinary, of which we now speak. Yet still take and compare those extraor∣dinary Joys in the one, as a Savour of Life, with the extraordinary Horrors, that are the Savour of Death, unto the other; and in their Proportion there is still the like reason of both, as to the matter in hand; and an alike persigni∣ficancy in either of those two eternal Estates.

Again, that each of these are alike, by and from God, and by his more imme∣diate Hand dispensed. This I take from that Phil. 1. 28. and submit the interpre∣tation of it. Where exhorting Christi∣ans unto an holy courage and confidence in their appearings (for the Cause of Christ) afore their Persecutors Tribu∣nals: In nothing be terrified by your Adver∣saries, says he. And upon such a bold undauntedness on their part, two effects he tells them do often follow; and both from God alike, as two wonderful con∣trary effects. First, in themselves, God elevateth and raiseth up that their confi∣dence of Faith into a glorious assurance

and taste of Heaven and Salvation, whi∣ther they are a going; so in these words, Which is a token to you (your selves) of Salvation. But on the contrary, which is, an evident token (namely, in their Per∣secutor's Consciences) of Perdition, if they repent not, and that (namely, both these effects) [of God.] Two things I observe: 1. That these two contrary Effects run parallel still, and that in or∣der to, and of their being Tokens either of Salvation or Perdition; as in that other place, 2 Cor. 2. And so that as the Joys put into the hearts of these Confessors, are the first Fruits of the Spirit, and * 1.28 therefore of the same kind with what Fruit and Harvest they reap in Heaven; and thereupon also a Spirit of Glory (is said) to rest upon them in such a case; it being it self initial Glory, and the first fruits of * 1.29 Glory, in a way of Glory. Thus on the contrary, those Terrors God strikes their Adversaries hearts withal, are like To∣kens and Evidences of Hell, no other than the Suburbs, the first fruits of Hell, and shadow of Death. And, 2. I ob∣serve, (which is that for which I quote it) that both these extraordinary effects are alike wrought in the hearts of either, by the same or like hand, namely, Im∣pressions from God. The Apostle there∣fore

adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto both, [and that of God,] He being the immediate Author of the one as well as of the other; and both unto a like, tho contrary pur∣pose. And the reason why God thus often takes that season and occasion to put forth his immediate power in the con∣sciences of either, at such a time, is, be∣cause his Glory is in no passages of Pro∣vidence in and upon Earth so highly in∣terested and engaged, as upon such Tri∣als, wherein both his Truth and Children are brought to the Bar at once, and therefore is then pleased to discover something more than ordinary (tho se∣cretly) in the Spirits of Men. Have they no Fear (says the Psalmist) that eat up my People like Bread? One would think so, they look so big, and fall too so heartily to devour them: Yes, says the Psalmist, answering it, there were they in great fear. [There] that is, upon such an occasion, at such a time; and yet the same Psalmist tells us, that there was no cause of fear, (compare for that, Psal. 14. 4. with Psal. 54. 4.) that is, not from Crea∣tures. What was the matter then? or whence comes this great Fear? God is in the Generation of the Righteous, says the Psalmist; thence was their fear: [and that of God]. So the Apostle in

that very case. God takes part with his Children, and so strikes and terrifies their Adversaries Souls, as he comforts theirs; and this is to them an evident Token, and as the first Baptisms, Washings or Sprink∣lings of that Perdition, which their Souls will be everlastingly drowned in (as the Apostle's allusion is in Timothy) if they turn not.

The truth and real verification of both these so immediate effects by God, and from God, (he as with a double-edged sword striking contrary ways at once.) Multitudes of Instances of both kinds the Story of the Martyrs doth relate; and par∣ticularly in the examples of those perse∣cuting Emperors Galerius and Maximinus, as Eusebius hath Recorded them. Inso∣much as that lamentable out-cry in the sixth Seal, Rev. 6. 16. Which the Kings of the Earth, and mighty Men (the Per∣secutors) are brought in so loudly utter∣ing, in saying to the Mountains, Fall on us, and hide us from the Wrath of the Lamb. Mr. Mede and others have applyed (as the Time and Order of the Visions of that Prophecy require) unto those Great Persecutors in the Roman Empire, whom authentick Antiquity hath related to have been terrifyed and struck with horror, by God and the Lamb, in pro∣digious

extraordinary ways of confusion; and those Terrors, such, as Stories have related them, as were the liveliest repre∣sentations of that Great Day of Wrath, ver. 17. And are therefore set out under the Notion thereof, as having been to them the very imperfect beginnings of it. This for the Argument from the instances of wicked Men.

II. The Argument is as strong, though not so direct, from the instances of holy Men.

For, 1. This Dispensation to them, is not only an Argument in common with other Afflictions of this World, in their being a manifest token of the Judgment of * 1.30 God; and that therefore a sure and cer∣tain Judgment is to come upon the Wick∣ed, as he there argues. But this kind, being a Judgment of a spiritual Nature (as immediate inflictions of Wrath are) and properly belonging unto Souls, as they are the Subjects of the other World: It argues therefore upon a more proper account that the Punishment to come is of the same kind therewith.—And such they must needs be, unless we will sup∣pose, that God whips his own Children in this World with Scorpions, but wicked Men in the other World, but as

with Rods in comparison of them. For it must be acknowledged, that these God's own blows, from his own imme∣diate hand, are sorer, and cause wounds of a deeper blew, than what are given by him through Creatures. Surely God hath not laid up gentler Rods for the wicked in Hell, then he puts in ure to∣wards his Children: Have I smote them as I smote thee? Esay. 27. 7. I will correct thee in measure, Jer. 30. 1. not so them. The equity of those ruled Cases, (which the Reader may consult) Jer. 25. 15, 16, 17, 28, 29. Luke 23. 31. & 1 Pet. 4. 12, 17. do hold in this, and give us warrant in like manner to argue, That if his own Children do drink of so bitter a Cup here: then surely You, the Wicked of the Earth, shall much more drink of the very same. And these Scriptures alleaged, and the strength of this our Inference, are all re∣solved into that of Psa. 78. 8. In the hand of the Lord is a Cup, whereof the wicked of the Earth shall (finally) drink the dregs. And the force thereof lies in this, That if such kind of Judgments and fiery Trials as these (I allude unto that speech of the Apostle) thus falling upon their spirits from God himself, do begin at some of the Houshold of God, then where will the Ʋn∣godly and Sinners appear? For his own

People do but begin in this Cup to them, who are to drink the dregs, whereof themselves have but the droppings.

2. This dispensation of impressions of Wrath, when it doth befal either the God∣ly or the Wicked, although there are differing ends and purposes from God to∣wards either; yet as they are one and the same in substance (as other afflictions are) so also they meet in this one and the same issue, namely, to be an evidence and demonstration what Hell it self in the extremity of it is. For as in the Wicked they are imperfect Testimonies of what they shall undergo, to the end they may repent; so in the Godly they are Eviden∣ces of what they have deserved in com∣mon with those, and all wicked Men; and to shew that they are alike Children of Wrath, even as others; also unto them, * 1.31 they are sensible Experiments of what they should have undergone, but that Christ hath saved them from the Wrath to come, that so they may be thankful, & love much. And many other holy ends there are; yet still so, as these contrary lines do centre in this, that Hell is prelibated and tasted by the one as well as the other.

But for a clear Eviction, that these Terrors in the Godly are no other than the very shadow of Death, or vive and lively

Resemblances of what Men feel in Hell; Hear what themselves say of it, whilst un∣der the sense thereof. First, Heman for all the rest, while you find him as with his mouth put in Hell, into the very dust of Death, bemoaning himself thus, ver. 5. I am free among the Dead, like the Slain that lie in the Grave, whom thou remem∣brest * 1.32 no more: and that are cut off from, or by thy hand. When he says [Slain] it is in language, the same which Christ useth of that Execution, Luke 19. 27. Slay them before me. And the whole of it is all one, as to say, My condition is like unto a Man's that is in Hell; and in some re∣spects the same. Not that it had the same Consequents, all Effects of Despair that Wrath hath upon the Damned: but in respect it is God's hand that inflicteth it, and also the same Wrath it self he felt; And David who had experimented them, expresly terms them the pains and sorrows of Hell, Psal. 18. 5. & 116. 3. and else∣where. And Jonah says the like, whilst he was in the Whale's belly for his Re∣bellion against God. Compare for this, Heman's Speeches, Psal. 88. 6, 7, 16, 17. with these of Jonah, ch. 2. 2, 4. And so you have out of their own mouths this Assertion verified; and the Consequence we have insisted on, confirmed.

CHAP. VI.

Thirdly: Reasons. 1. God's Justice. 2. Avenging Wrath, otherwise not satisfied. A Demonstration added.

I Come now to the Reasons of it, which will shew the necessity of this course, namely, of God's taking it into his own hands. It might be wondred at, that the great God having an Host or Army of creatures ready to be his Avengers, should over and above what they might do, him∣self set his hand to this: But God and Christ are so far from esteeming this a staining of their Glory, as earthly Judges think it would be to execute any them∣selves, that this being a Trophee of re∣gaining Honour debased by the Creature, they account it a part of their Glory. Thus God here challengeth it to himself, Vengeance is mine, as a Glory he would not give to any other. And Christ is so far from accounting, that he staineth his * 1.33 Raiment with their Blood, Isa. 63. as that he glories to tread the Wine-press of his Father's Wrath alone. He glories in it.

There are two Reasons drawn from the final Causes of this Punishment, which makes this Dispensation necessary: 1. It is for the Glory of his Justice. 2. It is an Act of Avenging Wrath, retributing Vengeance. Which two do center in this as a third, That it is to be Destruction to the Persons it falls upon, as the issue of both. All which can never be attained but by an execution made by God's own immediate Wrath.

I shall found these Reasons, as I did the other Proofs, upon what I find Foun∣dations for, in these very Texts I have chosen.

1. It is an Act of Justice; so in this Heb. 10. I will repay; and 2 Thess. 1. 6. It is a righteous thing in God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to repay again or recompence, and vers. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who shall pay or lay down a Punishment justly sentenced; which in Heb. 2. 2. is called a just Recompence of Reward. And Rom. 6. last, the Wages or Reward of Sin. And this is the last Payment, and all that for ever, Sin in them, or God for Sin, shall have; and therefore that whereby the Glory of God is to be fully reco∣vered.

2. It is an Act of avenging Wrath, as in both these places is expressed.

Let us see what evidence of Reason each of these apart do afford, much more put together.

1. Justice. Concerning that the asser∣tion is, That if there be a Satisfaction made for Man's Sin unto God's Justice, but so far as it may be attained upon the Crea∣ture to be punish'd in Hell, God him∣self will set his immediate hand to it, and Justice requires this.

The Explication.

1. I say, A Satisfaction, so far as may be attained upon the Creature that hath sinned, and which is to be the Subject of this Punishment. I put this in, because otherwise it must be affirmed of Christ alone, that he gave full satisfaction unto God's Justice, in whom there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Manifestation or * 1.34 Demonstration of God's Justice for Sins that were past: yet still, as although a full Satisfaction can never be had from or upon the Creature, (therefore in Hell they alwas suffer) yet God doth recover what can be had, and payeth himself out of them as far as it will go; as those Phrases, Paying the utmost farthing, Mat. 5. 26. and, Selling them and all they had, to make Money thereof, Mat. 18. 25. do shew.

2. In this case, that which justice will require unto any tolerable equitable sa∣tisfaction in this Punishment, is, that as exact a proportion be observed, as pos∣sibly there may be, and as the Subject is capable of. The Justice of God as it is according to Truth, so exactness and equity: and the work of God is perfect in every kind; and performed in due Weight, Number and Measure, but above all else, where Justice is professed. You may hear Justice speak in Isaiah, Chap. 59. [According] to their Deeds, [According∣ly] he will repay recompence to his Enemies. There is an [According] and an [Accor∣dingly] to that: So as all due Measures and Rules of Proportion every way shall be observed. Which Measures being set out in this matter, will evidently demon∣strate that God's immediate Hand is ne∣cessarily required thereto.

1. Let the demerit of Sin be weighed: And for that in the General, I refer unto the first of these Treatises of the heinous∣ness of Sin. And we shall find, that al∣though the crasser part of Sin is an inor∣dinate lusting after, or enjoyment of things created, or sinful Comforts in Creatures; yet that the great and Foun∣dation evil of it lieth in an aversion or turning off from God, and therein and

thereby there is a reflecting upon God an immediate slight or undervalue, to an infiniteness of dishonour and contempt cast upon his Goodness, Blessedness, that is to be had in him; as also to his Sove∣raignty, Prerogative, Supremacy, Holi∣ness, &c. which are shewn forth and laid at Stake of every of his Laws, where∣of Sin is the Transgression. Now if indeed it could have been supposed, that Sin were nothing else but that gross and crass part spoken of, the enjoyment of Crea∣tures, than a punishment by Creatures only, might equivalently, have been e∣ven with that its obliquity of debasing its own excellency unto Creatures: But it being an immediate reflection upon God Himself, none can fill up the propor∣tion of a meet and full Punishment, which Justice doth require for this, but God Himself. I may make use of Eli's speech, 1 Sam. 2. 25. If one Man sin against ano∣ther, the Judg shall judg him, and revenge it: but if against God, who shall intreat for him? Thus he. And upon the same or like ground of Reason I infer, if one Creature wrong another, a Creature of the same kind can revenge it. If a Man shed Man's Blood, so far as it is wrong to the bare Creature, By Man shall his Blood be shed; so says the Law in relation to Man's

day in this World: But if Man sin against God, who shall recompence it, when God's day comes wherein he is to be glo∣rifyed? none, so as to give satisfaction to his most exact Justice, but God Him∣self.

Yea further, if we retained to that o∣pinion of many Learned Men, That Adam's enjoyment of God for ever, in that holy Estate of Innocency, should have been of God, but as manifested in and by Creatures, and his holy Law, and not as in Himself, or as in Heaven, &c. yet this would not serve for a Rule whereby to estimate, or make proportion, that therefore this Punishment should op∣positely be only from God, by and through Creatures. For whatever his enjoyment should have been, whether of God me∣diately, or of God as in Himself immedi∣ately, I dispute not: yet to be sure when God was cast off by him, or is by us im∣mediately and directly reflected upon, [even God as God] which is that, where∣by every Man's Sin is heightned in Rom. 1. 21. the meaning whereof is, that God as in Himself is debased by Sin. So that as the Apostle says in the like case, Rom. 5. 15. [Not as the Offence, so is the free Gift.] On the contrary, upon the like ground, Not as was the case or merit of

Adam's Righteousness, so is the demerit of Sin; and so, nor of Punishment. Be∣cause there is so transcendent an undue∣ness, yea, an injury done to the great God Himself by the Creature in Sinning, over and above the proportion of all created Grace or Obedience. For all Obedience was due, and all Man's Re∣ward in obeying was from the meer goodness of God, which He, and his O∣bedience, and all depended upon: and so the proportion thereof is no way to be lookt at, either as the measure of the evil of Sin, or of what is to be the Pu∣nishment thereof. Sin we are sure is so great an Evil, as no meer Creature, but Christ God-Man, and his Obedience or Suffering could have satisfied God for, in the behalf of another. And why may it not also be said, that as none but He, that was subjectivè God, could satisfy God for the demerit of Sin, committed against God objectivè? so that Sin is such an evil, as cannot in the Sinner himself be throughly punished unto the satisfaction of Justice, but by God Himself efficient∣ly; that is, God, to be the inflicter thereof immediately.

A second equitable rule of Proportion, that Justice (requiring the fullest satisfa∣ction that may be had) will exact, is that

the principal Author and Actor in the Sin should principally bear the Punishment. This not only Vengeance (which is the second Topick) doth in a more eminent manner aim at, and affect, but Justice doth call for it also; The Justice both of God, and Men. Now the principal in Sin is known to be the Soul of Man. Which I shall urge, when I come to shew how Venge∣ance also seeketh to wreck it self thereon. That which serves to my present purpose (which is this, that in the point of satis∣faction, to be made unto God's Justice, it is most proper for God Himself to punish Sin in the Soul) in order thereunto, is,

First, to enquire, What is it in Soul or Spirit of Man, which God, when he comes to deal strictly and down-rightly, as a Judg of Mens Souls, hath principally to do withal? All must acknowledg that it is Conscience that hath to do with God as a Judge: for it must be that in Man, which is the most proper seat of the guilt of Sin, which guilt is the obligation unto Judgment and Punishment. And this to be Mens Consciences, the Scriptures hold forth, and every Man's own Soul feels. Hence also to be purged from an evil Conscience, is all one, and to be perfectly acquitted from the Guilt of Sin. And for God no more to remember our Sins, or

to be atoned with us as a Judg; is all one as to say, that we on our parts have no more Conscience of Sins, Heb. 10. 2, 3, 10, 11, 17. verses compared. Consci∣ence is that part of the Soul, whereby God as the Judg arraigneth every Man. It is the Hand which a guilty Soul holds up at God's Bar for all the rest of Man; and is God's Witness within Man against himself, Rom. 2. 15. and that in order unto Judgment, as follows in verse 16.

Again, 2. I enquire, when it shall come to the execution of the Punishment sen∣tenced, What is it in the Soul or Spirit of Man that is most directly and natural∣ly capable of Anguish and Torment, and what that part is, which God may most properly strike a Man's Soul in, when he would rebuke him for Sin? Certainly, still a Man's Conscience. All Beasts have one tender part above any other, that most grieves them, if smitten: This, in guilty Man is Conscience. We see it in Cain and Judas, God burnt them both in this Hand; in the Hand of Conscience in this World.

Having by these two Enquiries, stated the Principal, both in Guilt, and in be∣ing the Seat of the Execution; I shall for the Proof hereof, as also in order to

the clearer making forth the Argument afore us, namely, that Justice requires God's immediate Hand, &c. I shall in a more ample manner set together these five en∣suing Assertions.

The First, That Conscience, and the in∣tellectual or understanding Power in Man's Soul, are God's Engagee, and the Principal in a double respect. 1. Con∣science is responsible for the whole in Man: or if you will, principal in the Obligation. As being that, which, by its own acknowledgment of a Judgment, made unto God, when he shall come to judge, binds over it self, and with it self, the whole Soul for the Payment. And upon that account is to be reckoned the chief Obligee: and therefore the Executi∣on is justly to be served upon it, and through it upon the whole Soul. 2. If we take in together with Conscience, the understanding part in Man; the Intelli∣gentia, or the Spirit of the Mind in the summity of it; That is really to be ac∣counted also the Principal, in respect of its share in the very acts of Sinning; so as justly the Guilt of every act is refund∣ed upon it, as the principal Actor. For it is betrusted by God, with the steering and management of the whole Soul, with the conduct of it, as the General. By

reason of that Light, God at first seated in it, it was appointed for ever to be the Guide and Leader of the Will and Affe∣ctions. And therefore God justly re∣quireth the account, or the defaults and miscarriages of the whole, at its Hands. According to the equity of those Rules declared concerning Rulers of the Peo∣ple, Jer. 5. 4, 5. These have known the way of the Lord, &c. As also from that other like to it, given forth touching the Priests, and which we find so often in∣culcated in Ezekiel, I will require their Blood at the Priests Hands. And all these founded upon one and the same common ground, common unto Consci∣ence with these; namely, Conscience and Knowledg there being the Guides: And yet, in that Conscience gives but an ineffectual weak warning against Sin (which should powerfully sway the whole) and the Spirit of the Mind, or the practick Understanding doth still wickedly give secret consent unto Sin, &c. Hence therefore that denunciation in Ezekiel holds, that God will require the Blood of (the Soul) at its hands. Al∣though the Soul (the Will and Affections) do perish too, in their Iniquity as it is there spoken. And, for this cause it becomes Justice to punish this chief Agent and

Offender, or this great Minister of State in sinning, and to make these the Seat of the Execution above any or all other Faculties.

2. It will furthermore agree with the Rules of Justice, yea, it will be a special Trophy unto Justice, to have Sin it self in the Guilt of it, made as far as possibly to be it's own Tormentor, and Instru∣ment of the highest Punishment in and unto the Soul that hath sinned. There is no Sword like unto that, will Justice say, to slay a Sinner withall. It is of all other the most proper and exquisite way of punishing. For the Sinner to eat (for ever) of the Fruit of his own Ways, and * 1.35 to be filled with their own Devices; and their Iniquity to slay them. This is the justest and highest Doom which Wisdom it self can invent, or God's Power exe∣cute. The very same doth Jeremy also speak, Jer. 2. 19. Thine own Wickedness shall correct thee; know therefore, and see, that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God. Cer∣tainly for the Sinner to feel in the most intimate and immediate manner that may be, the bitterness of the Guilt of Sin; and to find that that, above all other Punishments that can be inflicted, is the sharpest and severest: this is a transcen∣dent

strain of Justice indeed. Now this is most exquisitely accomplish'd through that proper capacity which Conscience and the intellectual part in Man have as to this very thing: And in their being the Seat of the Guilt of Sin, they are there∣by further fitted to become the Vessel or Receptacle of this the highest Punish∣ment. This is in a great measure veri∣fied by that in Isa. 59. 11, 12. We roar all like Bears: And what was it that cau∣sed this? For our Transgressions are mul∣tiplied before thee, and our Sins testify against us: For our Transgressions are with us, (they dwell with and possess us, and we possess them, as Job also speaks): And as for our Iniquities, we know them. It was their very knowing of their Sins, as set on by God, that made them thus roar, which is the loudest and wildest Tone of Grief, and Note of insufferable Torment. And observe, how that that Knowledg had two things in contem∣plation, which caused the Roaring: 1. Sin, together with the Wrath of God. Our Transgressions are multiplied afore thee. And so they had God in their eye as a Judge; which those words shew, We look for Salvation, but it is far from us, v. 11. And, 2. They testify against us. This was the accusation of their own Consciences

themselves. So as it was Conscience which was the Seat, the Habitation, (as it were) where these two took up their dwellings, continually quartered upon, and possessed. Jeremy says the same, To see and know how bitter a thing it is to sin, &c. And though these Scriptures speak not immediately of Hell, yet they do clearly point out to us, what, and wherein the most exquisite punishment of Sin lieth, and by what effected; name∣ly, Knowledg of Sin and Wrath: whe∣ther it be in Men in forerunning An∣guish in this Life, or hereafter in Hell in the fulness of it.

3. It is not, nor can it be the meer Spiritual evil that is in Sin, as Sin is Sin, and an opposite to true Holiness, and as it stands in a contrariety to the Holiness and Goodness of God; that is not it which Men in Hell shall spiritually know and see, so as to lay to heart the evil thereof in that respect: No, for that is the peculiar effect of Grace, and proper to the Saints; even as to see the Beauty that is in Holiness, as it is Holiness, like∣wise is—It is therefore Sin in the bit∣ter effects thereof only, whereby Souls still remaining wholly sinful, (as those in Hell do) can come to know this bitter∣ness of Sin.

Now to prosecute this: The evil of Sin is not sufficiently or perfectly felt, no, not in the effects of it, by the Con∣science of a Sinner, (so as it may be) until it be felt in that which is the high∣est, and most transcendent, and proper, most immediate and first-born effect thereof, of all other. And that is no other than the Wrath and Indignation of the All-powerful God: For that his Wrath shall break in upon the Sinner, and so considered, it is the most proper effect of all other of the demerit of Sin, God being stirred up and provoked there∣unto by Sin. Do you provoke the Lord to Jealousy? 1 Cor. 10. 22. The like, Jer. 7. 19. Sins are as a heap of Char∣coal, wicked Mens Consciences the Oven, and God's Wrath the Fire: Let this Fire be put into this Coal, and let both meet in a guilty Conscience, and it instantly becomes a fiery Oven within it self. And as concerning all other Punishments, I may say it, That all other, of what kind or from whomsoever, although they are all the effects and deserts of Sin, accor∣ding to that in Jeremy: [Thy way, and thy doings have procured these things to thee,] and this is thy Wickedness; as it follows there in Jer. 4. 18. Yet still these are all of them deficient, and fall

short in representing unto the Heart and Conscience the demerit of Sin, even so far as by the effects it may be known, and the Soul yet further is capable to feel: But if once the Wrath and Indignation of the Great God come into the Soul and Conscience, this when felt doth bear some answerable proportion, as an ef∣fect, unto so great an Evil as Sin is, which it hath deserved; and when revealed unto and impressed upon the Sinner's Conscience, it hath also the fullest di∣mensions of such an Evil (even to the Sinner also) as Sin justly deserveth, as far as any way the Creature is capable. Then it is that the Sinner feels, and takes in the evil of Sin, not as in secundary outward effects only, (and such all other Punishments whatsoever are in compari∣son to the Wrath of God, and therefore fall short) but in this case it feels im∣mediately the demerit of Sin, in that which is the Cause, the only Cause, the highest Cause of all other secundary Pu∣nishments which Sin hath also deserved, whereof it also is the cause. And this Dispensation of immediate Wrath riseth up unto the exactest demonstration of the evil that is in Sin, which any way from Effects can be made or given unto the Creature.

4. Of this immediate Wrath (as it is an evil of Punishment) the Conscience and intellectual part in Man's Soul is not only capable to be made the Vessel, the Receptacle thereof, but it lies immedi∣atly exposed unto it. It is bare and naked unto him with whom we have to do, Heb. 4. 13. as in respect to God's knowledg, so of God's punishing, as I have elsewhere shewn. Conscience is as an open Door or In-let; or as an open Window is to the Sun, so it to God, for him to come in at at any time. That when ever God will but take upon him to perform and execute the part of a Judg and Avenger, a Conscience that is guilty lies exposed nakedly and barely unto his Anger, to receive the strokes and impressions of it. For I ask, What is God's Justice against Sin, but his just Anger against Sin? (as Rom. 3. 5. the Original hath it.) And what is a guilty Conscience, but that in Man that is naturally suscipient or appre∣hensive of it? And these two are suited as Faculty and Object, and are (as it were) made one for the other; there needs no third or other thing (if God but please to hold forth his Anger, and apply the Corrosive to the Sore, so this unto the Soul) to convey his own displeasure by; Conscience hath an ear

to hear what God will speak, without any Medium to convey the Voice. Look as Faith is a Principle peculiarly fitted to take in God's free Grace, and Christ's Righteousness; such is Conscience (when guilty) unto God's Wrath, immediatly susceptive of it. If God will but set a Mans Sins in order afore him, and withal say unto Conscience, I am angry; yea, look but angrily, and present himself as such; then Conscience instantly, like the sensible Plant, is struck, shrinks, and falls down. For if God be angry but a little, as Psal. 2. last, and rebuke us in his Anger, Psal. 6. 1. then, at the very rebuke of his Countenance we perish, Psal. 80. And it is most certain that God can re∣veal his Anger to the Soul immediatly, as well as his Favour. And what is this Punishment we are speaking of, but the Revelation of the righteous Judgment of God, revealed, as afore others, so prin∣cipally to a Man's own Soul? as vers. 9. And what is that Judgment, but God's Judgment, expressed, as in sentencing, so in shewing his Anger and Wrath against Sin? as the whole stream of that Scrip∣ture shews. It is therefore the Wrath and Face of God and the Lamb, when discovered, which a guilty Conscience flies from, Rev. 6. 16. That, as Luther says,

Animus sibi male conscius potius ad Diabo∣lum ipsum ferretur, quam ad Deum accede∣ret: It had rather be brought afore the Devil, and see his face, than see God's. Terror of Conscience, what is it, but all one and God's Wrath in Conscience? See it in its contrary: Peace (which we call Peace of Conscience) which passeth Ʋnderstanding, is rather denominated the [Peace of God] which passeth under∣standing, Phil. 4. 7. than Peace of Con∣science, although Conscience be the Sub∣ject pacified, and whose Peace and Qui∣etus est it is. And in like manner Terror is stiled, the Terror of the Lord, 2 Cor. 5. 11. And these things may perhaps afford as true a Light towards the un∣derstanding of that Maxim of the Apostle, Rom. 2. 8, 9. Indignation and Wrath, (viz. of God,) Tribulation and Anguish upon every Soul (as the seat of their An∣guish) of Man that doth evil, as any other. And withal shew how it comes to pass, that this Tribulation is executed from that Wrath, even by the reception of Conscience. For of Conscience also the following words, vers. 15. do there speak, and that as in order unto Judg∣ment, vers. 16.

5. I add, as a Corollary from this, that Conscience, though it be thus naked and

open to God and his Wrath, yet it is so great a secluse, so fast and privy a Cabi∣net, so intimate a Power and Principle, in and unto the Soul it self; and so en∣tirely reserved unto God himself, who is the Lord thereof: as it is not immedi∣ately subjicible to, or to be broke open by Creatures: No, not those who are superiour Spirits to it, either Angels or Devils; they are not able to terrify the Conscience, until it hath been first made raw and tender by God. God only made the Heart, and God only knows the Heart, and God only can come at and strike at the root of the Heart. The Devils or Angels can come but into an outward Room, the Fancy, and cast in Images thereinto; the Fancy being the Souls Looking-glass, wherein it vieweth its own thoughts, and from which it takes off into it self the Species that are cast in there. Also they may stir bodily Passions (both which I have else∣where shewn) but they cannot enter in∣to the Closet of the Soul. God only is intimior intimo nostro, as the Ancients express it; God only is greater than our Hearts, as the Apostle expresseth it. Conscience is a Book so fast clasp'd, as it is God's Prerogative alone to open it; which he then at that day will do: and

thereunto, that likewise may be applied, He openeth, and none shuts; and he shuts, and none opens. That Speech holds as true of Conscience, as of any other thing. And as it is a Book which he alone can open, so in which he alone can write over every Man's Sins, not with Ink, but with Wrath, which, like Aqua fortis, every letter of it shall eat into the Soul. According unto that in Job: Thou writest bitter things against me, and causest me to possess the Sins of my Youth, Job 13. 26. Let no Man therefore ima∣gine, that Devils are the greatest Tor∣mentors of Men, or of their Consciences in Hell: or if any would affirm it, I would demand, Who it is that torments the Consciences of Devils themselves? Certainly none but God. They now believing there is a God, do tremble; but in Hell they fear him, and for ever have to do with him. And it is as sure, that the same God, with whom those Spirits and their Consciences have for ever to do, the Consciences of Men shall also.

And as for all other mediate or out∣ward ways of Judgments executed, in which the Wrath of God is revealed from Heaven, but as at the second hand, take the sorest and severest of them that ever

God executed by Creatures; yea, sup∣pose all of the several kinds of Providen∣tial Judgments (I call them such which are executed upon Men in this World afore-hand) which God hath, as Judg of all the World, in his riding Circuit through all Ages since the Fall, revealed his Wrath from Heaven by, against all sorts of Unrighteousness of Men, (as the Apostle speaking of these Judgments says, in Rom. 1. 18.) Suppose, I say, they were let flie upon any one Sinner, all at once, yet would they not reach or touch that Man's Conscience, further than as God should, over and above the efficacy of them, strike the Conscience it self with his anger and displeasure, re∣vealed more or less by himself therewith. And, although in all such Judgments his goings forth are as of a Judg, and he ac∣companies such Judgments more or less, but as with some ordinary light and glimmerings of an angry Deity; yet his coming as a Judg upon Mens Conscien∣ces, at the Day of Wrath, and Revelation of the Righteous Judgment of God (as if he had never revealed his Wrath before) this is another manner of coming, and shewing himself a Judg indeed, rendring Indignation and Wrath upon the Souls of Men: And of that Judgment it is, the

same Apostle in the second Chapter treats, as of that other in the former.

And I may say of all the former, in comparison to this latter, that they all are but as the Batteries of the Out-works, and as Bullets shot against the Walls, in a Siege, which may indeed terrify the Inhabitants, and make them tremble; * 1.36 and so these the Soul, as by remote ef∣fects in the Suburbs of it. But the lat∣ter is as shooting in of Granadoes, which have been laid up with him in his Trea∣sury, carrying Fire from thence in them, the Fire of his fierce and sorest Indigna∣tion; and these himself alone can shoot into the inwards of Mens Souls. And this is as shooting Fire into the the very Magazine, into that which is the most inward in the Soul, and fortified against the entrance of all created Powers; the Magazine where all the Gun-pouder lies, that is, the guilt of a Man's Sins: so as there needeth nothing else to blow up all. If his Wrath doth but touch, it takes, and sets all on Fire.

Yea, give me leave upon the same ground, and by the like reason, further to say, That all the material Fire in Hell, by which the Soul shall and will suffer by way of a Compatibility (as it is termed) or suffering by and with the Body an

unspeakable Torment; and this for the Sins a Man is guilty of: yet these Flames nor these Punishments (taken materially, and abstracted from this Re∣velation of God's Wrath) would not break into Conscience; not until God did therewithal break in with the Fire of his Wrath, and make the Conscience and intellectual Spirit of the Mind a fiery Oven within it self, as the Psalmist ex∣presseth it in Psal. 21. 9. almost in these very words.

This being the state of matters between God, the Judg of all, and the Souls and Consciences of Sinners, as touching that due and equitable Punishment for Sin, and the execution thereof, which Mens Souls are capable of: I shall now com∣pleat the reason, why the Justice of God should move him to be willing; yea, and that there is in respect unto Divine Justice a kind of requisiteness (if not necessity) for the Great God to take this course to punish the Sinner, by the Revelation of his own immedi∣ate Wrath. And this I shall do, by ga∣thering together what hath been said, from which the Arguments for both these two Assertions that follow, lie fair.

1. That God for his Justice sake should be willing. For Conscience being the princi∣pal

Engagee obliged unto God as a Judg, and the understanding Power in Man the eminent Transgressor, and both lying so naked and immediately exposed unto God's Wrath, and capable to receive the Revelation of it. An Anguish made thereby in the Soul, is the most proper, natural, suitable Reward unto Sin, to pay the Sinner home in his own Coin; as also the most ready, direct, and short way for God to take.

If therefore we suppose Justice be left to have but its free and full course; if Justice (according to the Prophet's lan∣guage, and God's own rule and directi∣on given unto us) run down as Waters, and Righteousness as a mighty Stream, in its proper natural Channel, and so as to fall into that most capacious Vessel or Re∣ceptacle that is in Man to receive it. Again, if Divine Justice hath a will to put and lay its charge and execution where principally it is to be laid, even against the Principal, whether in the Obligation for Sin, or in the guilt of the Act of sinning. Or if it be deemed, that Divine Justice will take a recovery where the fullest and fairest advantage lies, and recover his principal Debt of that which is the principal Debtor; and from that in Man which is capable to

afford the most due satisfaction and punishment, as being that which is the Treasury of all the Guilt of Sin, and most exquisitely capable to suffer, and thereby to make fullest payment for all. Then we may conclude that assuredly God is willing to wreck his just Anger, and in his Wrath to break forth upon the Conscience and Intellectual Faculty of the Sinner in Hell, by the immediate Revelation of his Wrath, and that upon all the accounts fore-mentioned, thereby to punish it.—And we may well suppose that his Justice is willing to do this, be∣cause God is (as the Psalmist with an Emphasis) Judg Himself, Psal. 50. 6. And judgeth for Himself, Prov. 16. 4. And for the Recovery of his own Glory, and Revelation of his Righteous Judg∣ment. And this Course of immediate Wrath being a way above all other so natural, so ready, so direct, so compendious, and so suited to the de∣merit of Sin, (as hath been shewn) we may well think that God will be rather willing to shew his Wrath (as the Apostle speaks) this way, (if we could suppose there might be another,) because this so falls in with, and agrees unto the rules and proportions of Justice fore-mention∣ed, which are most near and sacred to him.

2. The second Assertion, That it is also requisite, yea, necessary, (I speak it, as in relation to Justice attaining its ends.) For all mediate Punishments executed by Crea∣tures being deficient, as unto that wherein the very Essence of this Punishment lies they all not reaching the Inwards of the Spirit of the Mind and Conscience; and seeing that without God's wrath revealed therewith by God himself, all such Punish∣ments would not compleat the Justice of God in a Punishment in any tolerable measure suitable. Then if Justice will have its perfect work, and bring its Suit against the Sinner unto the ultimate issue, it is requisite God himself put his immediate hand to the execution. For otherwise this Work of Justice will not be perfect, (as yet every of his Works in their kind are said to be). And so he should not only fall short of satisfying his Justice, but also by not doing that towards it which is in his power to do, and which he is Lord of, he should not in any tolerable measure content it. Es∣pecially, if we further consider, that when all is done that can be done, this Punishment will not arise to a perfect sa∣tisfaction (for the Creature's punishment will not afford it, and therefore it doth for ever suffer) but only unto what

may be had out of them towards it. I shut this Point up therefore with this, that If God be Judg Himself, he will do this work Himself, which none else can per∣form for him; and without which all else would be utterly imperfect and defe∣ctive. For, upon what hath been afore argued, I may say of all other Punish∣ments and Punishers (although set by God upon a Man) what the Apostle says of those legal Ordinances (though insti∣tuted by God for his Worship) That they could not make the Service perfect, as pertain∣ing to the Conscience. So, nor all outward Torments, take them alone without God's Wrath accompanying them, they cannot make a perfect or compleat Pu∣nishment as pertaining to the Conscience.

And all this also shews one sufficient reason of Difference, why earthly Kings and Judges leave the Execution of Tray∣tors and Offenders wholly unto others: Because they have no more Power, as in respect of Execution, to inflict a condign Punishment than other Men; but others can do it as exquisitely, and their Justice be as fully satisfied thereby: but it is not so here. And for these causes God is so far from staining his Glory thereby (which other Judges would esteem to be so) as that it is the only way fully to re∣cover

his Glory. And so much for that Argument drawn from satisfying of Ju∣stice.

A second Reason is drawn from satis∣fying of Vengeance, or Avenging Wrath as against Enemies; which heightens Ju∣stice. Thus in many places in the Old and New Testament, Deut. 32. Rom. 12. 19. 2 Cor. 10. 6. Rev. 6. 10. In which last place, God is stiled both a Judg and an Avenger, [Judg and Avenge] say the Saints there. A Judg most commonly doth acts of Justice in the behalf of o∣thers: but an Avenger is one that doth, or seeks Justice in his own Cause, and in his own behalf and Interest; therefore the next a-Kin, seeking the Life of a Murtherer, was termed an Avenger of Blood. Now God is more nearly concer∣ned in this, than any Creatures can be, in what may concern Vengeance in them, for what ever Injury. This is therefore poena vindictae, as of one enraged and pro∣voked; Patience having been abused, as Rom. 9. 22. and so is turned into Fury.

Now there are two properties of Ven∣geance, from whence I argue this, being put together.

First, that it is the property of Re∣venge to vent it self upon that which is

principal in the Injury, and to make that the Vessel of its Wrath, it will never be satisfied else. Now that is the Soul of Man, which is the chief seat and subject of the Corruption of Sin, the chief Cause of the Act proceeding from thence, and that in which the Guilt arising from both doth principally abide. The Body is but instrumental in what the Soul doth; yea, and in some, and the greatest Sins, the Soul hath the sole and immediate Hand. This Soul therefore which is the chiefest Vessel of Sin, must be the chief Vessel of Wrath. Indignation and Wrath upon every [Soul] of Man that doth evil, Rom. 2. 8. whereof this undeniable Instance is given by God, that the Soul is it that suffers for the whole Man until the Resurrrecti∣on, as the Instance of the Rich Man shews. And it must be no less an imme∣diate Sufferer, although not the alone Sufferer; but much more, after the day of Judgment, unto Eternity.

A second thing which Vengeance affe∣cteth is, that the person that wrought the Injury dye by the hand of himself, that is, the Avenger: It loves to do that work it self. And this especially holds good in this cause of God's, and seeing it is to re∣cover glory to God by shewing Venge∣ance; He comes to be glorified, rendring

Vengeance from the glory of his Power.

I need not go about to form up any Argument from hence, for these two things, especially the latter, do speak home unto the Point: And being added unto what hath been spoken in the former Head of Justice, may be sufficient.

There is a third thing, which, as I said, both Divine Justice and Vengeance do conspire in; and that is, the utter De∣struction of that which is the principal Offendor (which is the Soul) it is the nature of Vengeance to work the Destru∣ction of that it is set against. And in this case of Sin, God's Justice also doth the same: the demerit of Sin is such, as it ex∣citeth Vengeance to it. And therefore in both these places which are my Texts, Destruction is mentioned as the issue and product of this Revenge, and Wrath. So in 2 Thess. 1. 6, 7. To render Vengeance on them, who shall be punished with everlast∣ing Destruction, and Rom. 9. 22. to make known the power of his Wrath on those Ves∣sels of Wrath, fitted to Destruction. De∣stroyed they shall be, though not in re∣gard of being, for they are to be Vessels of Wrath, and therefore to be still kept whole, in respect of being, else they could hold no Wrath: And that is another

property of Vengeance, to have the Par∣ty made sensible of its Misery, and that his Enemy is even with him. And there∣fore God upholds their Being, but de∣stroys their Souls in regard of well being. Now that is never till it be stript of every Comfort, and every corner of the Soul be filled with Misery. For if any cor∣ner be empty, it is not destroyed, it will not die.

Now this third or last thing, doth of it self afford, at least a Demonstration, ab effectis, from the event and effects of this Punishment: That therefore it is God's immediate hand that inflicts this Pu∣nishment. Which Demonstration is to be added, unto the former Reason, which was drawn from the Causes of it. For I argue, asking this Question, What is a∣ble to fill the Soul of Man, with good or evil? The Soul which was created in so large a Capacity, as to be filled with God, and with none but God himself; He only is able to fill the vast corners of it with either. Creatures like it self may afflict and torment it much, especially whilst in the Body, so much, as to cause it to desire Death, and a being out of the Body; but the Soul they are never able to destroy. The Soul is a Castle so strong built, as it can bear the Assaults of

all its fellow-Creatures, and sustain it self, and not sink into Destruction. Nothing can destroy the well-being of the Soul but God's Power. For it is said, They may kill the Body, but God only can kill the Soul. And else, according to that Argu∣ment of Christ, Fear not them that can kill the body only, &c. they were to be feared as God himself is, if they could kill the Soul, as God can do. For Christ says, God is therefore to be feared, and only to be feared, because he can destroy both Bo∣dy and Soul. And he redoubleth it with an Emphasis, Fear him, yea, I say unto you, Fear him, Luke 12. 5. Indeed one Evan∣gelist says, Fear him, which after he hath killed, hath power to cast into Hell, which expresseth no more but an act of Autho∣rity to sentence and cast into Hell, as the Judge doth into Prison. Yet the other Evangelist puts it upon this, because he is able to kill the Soul, and that only he is able to destroy both Body and Soul in Hell. He says not barely to cast into Hell as by way of Authority, but adds, kills and de∣stroys in Hell, when they are cast thither: For God is both Judg and Avenger. And therefore if it be Destruction, 'tis evident He only can, and must do the execution. And therefore, in the Text, 2 Thes. 1. 8, 9. their being punished with ever∣lasting

Destruction, is attributed to the glory of his Power. These are some of the Reasons of this great Point.

CHAP. VII.

A fourth sort of additional Confirmati∣ons, drawn from the Harmonies that are between it, and other Divine Truths.

I Shall in the last place cast in some Harmonies, or Congruities and Cor∣respondencies, which this holds, and makes up with other Divine Truths: And in such Harmonies, and Concords, there is much of Reason, at least to con∣firm, if not demonstrate Truths in Divi∣nity.

1. To begin where I left. Hereby it comes to pass, that as the Souls of Men and other Spirits were immediately made and created by God (who is therefore in a peculiar respect, and with an opposite distinction to the Fathers of our Bodies, said to be the Father of Spirits, and the God of the Spirits of all Flesh) So, that their last termination or end, should be,

into and by his immediate Hands also: This makes up a congruous and suitable Dispensation. That look, as they re∣ceive their first Being from him, likewise they should return to him, as Ecclesiastes speaks, as to their sole and immediate Author and Creator; and so receive from him, as a Father of Spirits their Portion at his immediat Hands. And Man's ulti∣mate end, either way, is called their Por∣tion, Psal. 11. 6. Mat. 24. 51. whether it be, in blessedness as their Inheritance out of his Love, or Misery as the wages of their Sin. And thus hereby God him∣self is made the end, and the beginning or terminus, the Alpha and Omega of Souls: to whom be Glory for ever.

2. Thereby also, there comes to pass an answerableness and a proportion held between the two conditions of Heaven and Hell: Which the Apostle seems to make the ultimate aim and determination of God's Counsels. Unto which all in this World are but preparations, as he calls them. (Thus Rom. 9. 22, 23.) for the shewing forth of his own immediate Glo∣ry. What if God willing to shew his Wrath, and to make his Power known, endured with much long-suffering the Vessels of Wrath fitted to Destruction: And that he might make known the riches of his Glory on the Vessels of

Mercy, which he had afore prepared unto Glory?

And thirdly also: It is said that after that Christ the Judg of All, hath deliver∣ed up his Administration and Kingdom unto his Father, then God should become all in all, 1 Cor. 15. 28. (not in respect of Being) that is, not as if the Being of all things shall return into God again, as some have wickedly dreamed: Or, that God's blessed Being, and the Creatures should become one: that can never be. 'Tis a contradiction to say, a Creature made out of nothing should come to be of it self: and such God in his Being is. But all in all, in respect of immediate Dispensation. And so look as to the Vessels of Mercy, he will then be all in all, so that they shall not need the light of the Sun and the Moon, &c. (that is, the comfort of any Creature, though all cre∣ated Excellencies in the Spirit and quinte∣sence of them shall be there) why should it not be also meant that the same God (which makes up a Parallel, seeing Mens Sins deserve it) shall be all in all, in Hell too, in a contrary way to the other?

4. And the rather this may be thought, because when God shall have caused this visible World to pass away, the Earth and the Heavens, we now behold (as

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some judicious Divines have inclined to think from Job. 14. 12. and other Scrip∣tures) either by turning them into no∣thing, or into their first Chaos: And so there being none (that is, of this old World) left, but pure Heaven and Hell, (which are as two spiritual Places or Worlds) and therein these two sorts of Creatures rational; either those who are wholly Spirits (as Angels good and bad) or the Spirits of Men (whose Bodies are raised Spiritual, and so fitted for that other kind of World) both of which are capa∣ble of Happiness or Wo from him. That then these two sorts of intelligent Na∣tures, God and they being left thus a∣lone (the bruitish part of the World be∣ing done away) should have to do with him for ever immediately, either in a way of Wrath or Blessedness. And so God shall be all in all, in either Worlds, and this to be the final ending, and Catastro∣phe of all. But these I urge not, but on∣ly mention.

Notes

• * 1.1

  See for this, The interpreta∣tion here∣of in the Child of Light, &c. pag. 49, 50.
• * 1.2

  Rev. 14. 19. Rev. 19. 20. & Chap. 20. 10. 14. 25. & chap. 21. 18. Mat. 3. 1. Mat. 18. 8. Mat. 25. 41.
• * 1.3

  Job 16. 16.
• * 1.4

  Quid à justo Dei infligitur. Gerard de inferno. Sect. 30.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  Ipsa vi•• naturae per se conside∣rata. Illy∣ricus.
• * 1.8

  Fiery In∣dignation in the Text. Psal. 22. 14.
• * 1.9

  Chap. 6. of this first Secti∣on.
• * 1.10

  1 Thes. 2. 16.
• * 1.11

  Ira Dei est infernus Diaboli & omnium Damna∣torum. Famed by Gerard in his Com∣mon Place, De infer∣no. Sect. 30. out of Luther's Enarrations or Commentary upon Genesis Chap. 45. upon the 14, & 15. ver. Also by Fabritius.
• * 1.12

  Respici vi∣detur Hi∣storia quae est. Numb. 16. 35. Lev. 10. 2. Grotius.
• † 1.13

  As he had expre∣sly called them in that chap. 9. 9. and again in this chap. 10. ver. 1.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rudi∣ores ima∣gines per∣fectioris.
• * 1.15

  See Lucan, of the Ef∣fects of the stingings by Afri∣can Ser∣pents upon Cato's Souldiers. Lib. 9.
• * 1.16

  As the brazen Ser∣pent was the sha∣dow of Christ, John 3. So the stingings of those fiery Ser∣pents the like Fi∣gures of the sting∣ing of Sin and God's Wrath.
• * 1.17

  Omnes ig∣nes hujus Mundi sunt ut ig∣nis Pictus ad ignem 〈◊〉〈◊〉.
• * 1.18

  Rev. 14.
• * 1.19

  2 Thess. 1. 8, 9.
• * 1.20

  And in such an e∣quipage the Psal∣mist and the Pro∣phets set forth Gods coming to judg, in particular judgments as Psal. 18. and else where.
• * 1.21

  Mat. 13. 41, 42.
• * 1.22

  Deut. 32. 22.
• * 1.23

  Vermis & ignis, u∣ter{que} du∣plex, inte∣rior & ex∣terior. In∣terior, qui urit & ro∣dit cor: exterior, qui rodit & urit corpus. Innocentius, Damnati ab intus & extra. Erunt in acerbissimo cruciatuum genere, foris devorati ab igne, & ab intus ut Clibanus ignis positi. Gerson Ser. 1. de Sanctis.
• * 1.24

  Heb. 12. 9. See for these things more largely, The Child of Light walking in Darkness.
• * 1.25

  As David stiles his Thoughts of God. Psal. 139. 17. Thy Thoughts.
• * 1.26

  Rev. 14. 10.
• * 1.27

  Rev. 20. 14
• * 1.28

  Rom. 8.
• * 1.29

  1 Pet. 4. 14.
• * 1.30

  2 Thess. 1. 9.
• * 1.31

  Eph. 2. 1.
• * 1.32

  Psal. 88.
• * 1.33

  Compare for this In∣terpretati∣on, Revel. 19. with Isa. 63.
• * 1.34

  Rom. 3. 25
• * 1.35

  Prov. 1. 31.
• * 1.36

  Deut. 32. Rom. 2.