sin and sin only that hath made the Devils Devils and yet for this for this vile this abominable thing some Men yea most Men will venture the Loss of their Soul yea they will mortgage pawn and set their Souls to sale for it Is not this a great Waster doth not this Man deserve to be ranked among the extravagant ones What think you of him who when he tempted the Wench to uncleanness said to her If thou wilt venture thy Body I 'le venture my Soul was not here like to be a fine bargain think you or was not this Man like to be a gainer by so doing This is he that prizes sin at a higher rate than he doth his immortal Soul yea this is he that esteems a quarter of an hours pleasure more than he fears everlasting damnation What shall I say this Man is minded to give more to be damned than God requires he should give to be saved is not this an extravagant one Be astonished O ye Heavens at this and be ye horribly afraid Yea let all the Angels stand amazed at the unaccountable prodigality of such an one Object 1. But some may say I cannot believe that God will be so severe as to cast away into Hell fire an immortal Soul for a little sin Answ. I know thou canst not believe it for if â—hou couldest thou wouldest sooner eat fire than â—â—n this hazzard and hence all they that go down â—o the Lake of Fire are called the Vnbelievers and the Lord shall cut thee that makest this Objection asunder and shall appoint thee thy portion with such except thou believe the Gospel and repent Object 2. But surely though God should be so angry at the beginning it cannot in time but grieve him to see and hear Souls roaring in Hell and that for a little sin Answer Whatsoever God doth it abideth for ever he doth nothing in a passion or in an angry â—it he procâ—edeth with Sinners by the most perfect Rules of Justice wherefore it would be injustice to deliver them whom the Law condemneth yea he â—ould falsify his word if after a time he should deliver them from Hell concerning whom he hath solemnly testified that they shall be there for ever Obj. 3. O but as he is just so he is merciful and mercy is pitiful and very compassionate to the afflicted Answ. O but mercy abused becomes most fearful in tormenting did you never read that the Lamb turned Lyon and that the World will tremble at the Wrath of the Lamb and be afflicted more at the thoughts of that than at thâ— thoughts of any thing that shall happen to them in the day when God shall call them to an account for their sins The time of mercy will be then past for now is that acceptable time behold now is the day of salvation The Gate of mercy will then be shut and must not be opened again for now is that Gate open now it is open for a Door of hope The time of shewing pity and compassion will then be at an end for that as to acting towards Sinneâ—â— will last but till the Glass of the World is run anâ— when that day is past mark what God saith shall follow I will laugh at your calamity I will mâ—câ— when your fear cometh when your fear cometh as desolation and your destruction cometh like a Whirlwind when distress and anguish cometh upon you Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing Sinner with refuseth him now I will laugh at him I will mock at him But when Lord wilt thou laugh at and mock at the impenitent The answer is I will laugh at their calamities and mock when their fear cometh when their fear cometh as desolation and their destruction like a Whirl-wind when distress and anguish cometh upon them Obj. 4. But if God Almighty be at this point and there be no moving of him to mercy at that day yet we can but lie in Hell till we art burnt out as the Log doth at the Back of the Fire Poor besotted Sinner is this thy last shift wilt thou comfort thy self with this are thy sins so dear so sweet so desirable so profitable to thee that thou wilt venture a burning in Hell Fire for them till thou art burnt out is there nothing else to be done but to make a covenant with Death and to maintain thy agreement with Hell is it not better to say now unto God do not condemn me and to say now Lord be merciful to me a Sinner would not tears and prayers and crys in this acceptable time to God for mercy yield thee more benefit in the next World than to lie and burn out in Hell will do But to come more close to thee Have not I told â—â—ee already that there is no such thing as a ceasing 〈◊〉 be that the damned shall never be burned out in Hell There shall be no more such death or cause of dissolution for ever This one thing well considered breaks not only the neck of that wild conceit on which thy foolish Objection is built but will break thy stubborn heart in pieces For then it follows that unless thou canst conquer God or with ease endure to conflict with his sin-revenging wrath thou wilt be made to mourn while under his everlasting wrath and indignation and to know that there is not such a thing as a burning out in Hell Fire Object 5. But if this must be my case I shall have more â—ellows I shall not go to Hell nor yet burn there alone Answ. What again Is there no breaking of the League that is betwixt Sin and thy Soul what resolved to be a self Murderer a Soul Murderer what resolved to murder thine own Soul but is there any comfort in being hanged with company in sinking into the bottom of the Sea with company or in going to Hell in burning in Hell and in enduring the everlasting pains of Hell with company O besotted wretch But I tell thee the more company the more sorrow the more fuel the more fire Hence the damned Man that we read of in Luk desired that his brethren might be so warned and prevailed with as to be kept out of that place of torment But to hasten I come now to the second Use. Vse 2. Is it so is the Soul such an excellent thing and the Loss thereof so unspeakably great Then here you may see who are the greatest Fools in the World to wit those who to get the World and its Preferments will neglect God till they lose their Souls The rich Man in the Gospel was one of these great Fools for that he was more concerned about what he should do with his Goods than hoâ— his Soul should be saved Some are for venturing their Souls for pleasures and some are for venturing their Souls for profits they that venture their Souls for pleasures have but little
own punishment and a great part of the Bodies too forasmuch as so far as Apprehension goes the Soul will be quicker at that Work than the Body The Body will have its punishment to lye mostly in feeling but the Soul in feeling and apprehending both True the Body by the help of the Soul will see too but the Soul will see yet abundantly further And good reason that the Soul should bear part of the punishment of the Body because it was through its allurements that the Body yielded to help the Soul to Sin the Devil presented Sin the Soul took it by the Body and now Devil and Soul and Body and all must be lost cast away that is damned in Hell for Sin but the Soul must be the Burden-bearer Object But you may say doth not this give incouragement to Sinners to give way to the Body to be in alâ— its members loose and vain and wicked as Instruments to Sin Answer No Forasmuch as the Body shall also have his share in punishment for though I have said the Soul shall have more punishment than the Body yet I have not said That the Body shall at all be eased by that no the Body will have its due and for the better making out of my Answer further consider of these following particulars 1. The Body will be the Vessel to hold a tormented Soul in this will be something therefore Man damned Man is called a Vessel of Wrath a Vessel and that in both Body and Soul The Soul receiveth Wrath into its self and the Body holdeth that Soul that has thus received and is tormented with this Wrath of God Now the Body being a Vessel to hold this Soul that is thus possessed with the Wrath of God must needs it self be afflicted and tormented with that torment because of its union with the Body therefore the Holy Ghost saith His Flesh upon him shall have pain and his Soul within him shall mourn Both shall have their torment and misery for that both joyned hand in hand in sin the Soul to bring it to the Birth and the Body to midwife it into the World therefore it saith again with reference to the Body Let the Curse come into his Bowels like Water and like Oyl into his Bones Let it be to him as a Garment which covereth him and as a Girdle c. The Body then will be tormented as well as the Soul by being a Vessel to hold that Soul in that is now possessed and distressed with the unspeakable wrath and indignation of the Almighty God and this will be a great deal if you consider 2. That the Body as a Body will by reason of its union with the Soul be as sensible and so as capable in its kind to receive correction and torment as ever nay I think more for if the quickness of the Soul giveth quickness of sense to the Body as in some case at least I am apt to think it doth then forasmuch as the Soul will now be most quick most sharp in Apprehension so the Body by reason of union and sympathy with the Soul will be most quick and most sharp as to Sense Indeed if the Body should not receive and retain sense yea all its Senses by reason of its being a Vessel to hold the Soul the torment of the Soul could not as torment be ministred to the Body no more than the Fire tormented 〈◊〉 King of Babylon's furnace or than the King Moab's Lime-kiln was afflicted because the King Elom's Bones were burnt to Lime therein Bâ—t 〈◊〉 the Body has received again its senses now thereâ—â—â—â—e it must yea it cannot chuse but must feel that â—rath of God that is let out yea poured out like â—ods of Water into the Soul Remember also that besides what the Body reâ—â—â—veth from the Soul by reason of its union and symâ—â—thy therewith there is a punishment and instruâ—ents of punishment though I will not pretend to 〈◊〉 you exactly what it is prepared for the Body â—r its joyning with the Soul in Sin therewith to be â—inished a Punishment I say that shall fall immeâ—ately upon the Body and that such an one as will â—ost fitly suit with the Nature of the Body as wrath â—nd guilt do most fitly suit the Nature of the Soul 3. Add to these the durable condition that the â—ody in this state is now in with the Soul Time â—as when the Soul dyed and the Body lived and â—hat the Soul was tormented while the Body slept â—nd rested in the Dust but now these things are past â—or at the Day of Judgment as I said these two shall 〈◊〉 â—e-united and that which once did separate them 〈◊〉 dstroyed then of necessity they must abide together â—nd as together abide the Punishment prepared for â—hem and this will greaten the Torment of the Body Death was once the Wages of Sin and a grievous Curse but might the Damned meet with it in Hell they would count it a Mercy because it would separate Soul and Body and not only so but take away all sense from the Body and make it incapable of suffering torment yea I will add and by that means give the Soul some ease for without doubt as the Torments of the Soul extend themselves to the 〈◊〉 so the Torments of the Body extend themselves the Soul nor can it be otherwise because of 〈◊〉 and sympathy But death natural death shall destroyed and there shall be no more natural deaâ—â— no not in Hell And now it shall happen to Men it hath done in less and inferior Judgments 〈◊〉 shall seek death and desire to dye and death shall not found by them Thus therefore they must abide togâ—â—ther death that used to separate them asunder now slain 1. Because it was an enmy in keepiâ—â— Christ's Body in the Grave And 2. because Friend to carnal Men in that though it was a Punisâ—â—ment in it self yet while it lasted and had dominiâ—â— over the Body of the Wicked it hindred them 〈◊〉 that great and just judgment which for Sin was 〈◊〉 unto them and this is the third Discovery of thâ— manner and way of punishing of the Body But 4. There will then be such things to be seen anâ— heard which the Eye and the Ear to say no morâ— than has been said of the sense of feeling will 〈◊〉 and hear that will greatly aggravate the Punishâ—ment of the Body in Hell For though the Eye 〈◊〉 the Window and the Ear a Door for the Soul to look out at and also to receive in by yet whatever goâ—eth in at the Ear or the Eye leaves influence upoâ— the Body whether it be that which the Soul delighteth in or that which the Soul abhorreth for as the Eye affecteth the Heart or Soul so the Eye and Ear by hearing and beholding both oft-times afflict the Body Wâ—en I heard my bâ—â—y trembled rottenness entred into my bones Now I say as the Body after
his Mercy yet by his Juâ—â—stice if not by his Grace yet by Hell-fire This he also threatens to bring upon the Fool iâ— the Proverbs They shall call they shall seek the â—all cry Who shall do so the answer is They that â—ometimes scorned either to seek or call or cry â—hey that stopped their ears that pulled away their â—houlders and that refused to seek or call or cry to God for Mercy Sinner careless Sinner didst thou take notice of â—his first Inference that I have drawn from my seâ—ond Doctrine If thou didst yet read it again 't is â—his God has undertaken and will accomplish the breaking â—f the Spirits of all the World either by his grace and â—ercy unto Salvation or by his justice and severity to Damnation The reason for this is this God is resolved to have â—he Mâ—stery he is resolved to have the Victory Who will set the Bryars and Thorns against me in Battle I will go through them and burn them together I will march against them God is merciful and is come forth into the World by his Son tendering of Grace unto Sinners by the Gospel and would willingly make a Conquest over them for their good by hâ—s Mercy now he being come out Sinners like Bryars and Thorns do set themselves against him and will have none of his mercy well but what says God saith he Then I will march on I will go through â—hem and burn them together I am resolved to have the Mastery one way or another if they will not bend to me and accept of my Mercy in the Gosgel I will bend them and break them by my Justice in Hell-fire they say they will not bend I say they shall now they shall know whose word shall stand mine or theirs Wherefore the Apostle when he saw that some of the Corinthians begun to be unruly and to do those things that did begin to hazard them saith Do ye provoke the Lord to jealousie are ye stronger than he as who should say my brethren aâ— you aware what you do do you not understand thaâ— God is resolved to have the Mastery one way or anoâ—ther And are you stronger than he if not tremblâ— before him or he will certainly have you under hiâ— feet I will tread them in mine anger and trample theâ— in my fury Thus he speaks of them that seâ— themselves against him therefore beware Noâ— the reason of this resolution of God it flows from a Determination in him to make all his sayings good and to verifie them on the Consciences of Sinners And since the incredulous World will not belie now and fly from wrath they shall shortly believe and cry under it since they will not now credit the Word before they see unto salvation they shall be made to credit it by sense and feeling unto damnation The second Inference that I draw from my second Doctrine is this That it is and will be the lot of some to bow and break before God too late or when it is too late God is resolved as I said to have the Mastery and that not only in a way of Dominion and Lordship in general for that he has now but he is resolved to master that is to break the Spirit of the World to make all Men cringe and crouch unto him even those that now say There is no God or if there be yet what 's the Almighty that we should serve him This is little thought of by those that now harden their hearts in wickedness and that turn their Spirit against God but this they shall think of this they must think of this God will make them think of 〈◊〉 that day at which day they also now do mock and â—eride that the Scripture might be fulfilled upon â—hem And I say they shall think then of those â—hings and break at heart and melt under the Hand â—nd Power and Majesty of the Almighty For As I â—ive saith God every knee shall bow to me every tongue shall confess to God And again The Nations shall see and be confounded at all their might they shall â—ay their hand upon their mouth their ears shall be deaf they shall lick the Dust like a Serpent they shall move out of their holes like Worms or creeping things of the Earth they shall be afraid of the Lord our God and shall fear because of thee For then they will they nill they shall have to do with God though not with him as merciful or as one that may be intreated yet with him as just and as devouring fire yea they shall see that Face and hear that Voice from whom and from which the Heavens and the Earth will fly away and find no place of stay And by this appearance and by such words of his mouth as he then will speak to them they shall begin to tremble and call for the Rocks to fall upon them and cover them For if these things will happen at the Execution of inferior Judgments What will be done what effects will the last most dreadful and eternal Judgment have upon Men's Souls Hence you find that at the very first appearance of Jesus Christ the whole World begins to mourn and lament Every eye shall see him and they also that pierced him and all Kindreds of the Earth shall wail because of him And therefore you also find them to stand at the Door and knock saying Lord Lord open unto us Moreover you find them also desiring yea also so humble iâ— their desires as to be content with the least degree of Mercy one drop one drop upon the tip of ones Finger What stooping what condescention what humility is here All and every one of those passages declare that the Hand of God is upon them and that the Almighty has got the Mastery of them has conquered them broke the Pride of their Power and laid them low and made them cringe and crouch unto him bending the Knee and craving of kindness Thus then will God bow and bend and break them yea make them bow and bend and break before him And hence also it is that they will weep and mourn and gnash their Teeth and cry and repent that ever they have been so foolish so wicked so traiterous to their Souls and such enemies of their own eternal happiness as to stand out in the day of their visitation in a way of rebellion against the Lord. But here is their hard hap their dismal lot and portion that all these things must be when 't is too late It is and will be the lot and hap of these to bow bend and break too late You read They come weeping and mourning and with tears they knock and cry for mercy but what did tears avail why nothing for the door was shut He answered and said I know you not whence you are But they repeat and renew their suit saying We have eat and drank in